ΧΡΙΣΤΟΣ ΚΑΙ ΚΕΡΔΟΣ Christ the Life, and Death the Gain, of Every True BELIEVER: OR, THE Life of a Saint Resolved into Christ, AND His Death into Gain. Held forth clearly in a SERMON preached at the late sad and solemn Funeral of the Right Worshipful Rowland Wilson, Esq; a Member of the Parliament of England, and of the honourable Council of State; and one of the Aldermen and Sheriffs of the City of London. By Obadiah Sedgwick, B. D. and Minister of the Gospel at Covent-Garden. Together with an Epistle Dedicatory: wherein is an exact Account given upon some years more than ordinary Experience of the superlative Worth of this Eminent Servant of Christ, and of the Commonwealth. By George Cokayn, an unworthy Teacher of the Gospel at Pancras Soper lane, London. Isaiah 57 1. The righteous perisheth, and no man layeth it to heart; and merciful men are taken away, none considering that the righteous is taken away from the evil to come. Difficile est definire extra Christum, sitne mori utilius quam vivere: rursum adsit Christus, & vitam nostram perinde ac mortem benedicet, ut sit utraque nobis fausta & expetenda. Calv. London, Printed by J. Macock for Thomas Brewster and Gregory Moul, at the three Bibles in Paul's Churchyard, near the West end 1650. To the truly Religious and ever Honoured, Mrs Mary Wilson, disconsolate Widow to the late worthy and godly Patriot, Rowland Wilson, Esq; a Member of the Parliament of England, and of the honourable Council of State, and one of the Aldermen and Sheriffs of the City of London. Grace and Consolation from God the Father, and the Lord Jesus Christ. VIRTUOUS LADY, IT is enacted by the Supreme Power of Heaven and Earth, That man, the Master of the Creation, should be a servant and a helper to the most contemptible creature fallen under his burden: by virtue of that Law the Ox or the Ass might Exo. 23. 5. Deu. 22. 4. challenge and command help from their owners. Doth God take care of Oxen? Surely for our sakes these things are written, to show, that the Lord in a special manner doth oblige and command all that mention his Name, to make themselves, to the utmost, comforting and refreshing to all his people, who taste the bitterness, and feel the weight of an afflicted state. God no sooner hears the sad cries and complaints of poor oppressed Israel in Egypt, but Moses hears the news from * Exod. 3● 9, 10 God of his going with a present Message of Relief to them. Nay, the Spirit himself, God equal with the Father and the Son, shall upon the same account be * joh. 14. 16 sent from Heaven, and this shall be the great Title he shall be invested with, viz. [The Comforter.] To comfort the Saints is a work every way suitable to the highest in Heaven or Earth to perform. When I consider these things, but especially recollect the innumerable Obligations which are upon me from the constant flow forth of your expressions of friendship to me, I (being for many years together your poor & unworthy Servant in the things of the Gospel) could not but in a special manner account it my duty solicitously to endeavour the bringing forth of something, which through the blessing of God might be instrumental to the scattering of the darkness of that night which is now upon you, through the late inexpected and sadly lamented setting of that Sun which did shine so gloriously in your Horizon. And truly amongst all other things which my thoughts endeavoured to engage for your refreshment, I found none so exactly calculated to your condition as that incomparable piece of Gospel 〈◊〉 〈◊〉 by Mr Ob●diah Sedgwick. that 〈◊〉 and godly Messenger of Christ at the late sad and solemn Puneral of your loving and beloved Husband. And seeing the reverend Author, through a modest and humble disowning of himself, was unwilling to be Midwife to his own Birth, I have (with his consent and leave obtained, through much importunity) made bold to present it to you, as that which, through the concurrence of divine blessing, may administer exceeding abundant consolation to your drooping and decaying Spirit. I cannot but look upon this Text and Sermon as an exact Comment upon your precious husband his life and death: his life was nothing else but a continual resolution of all his actions and ends into Christ; and his death nothing else but a victory over sin, and a sure conduct into the blessed state of eternity. And now did I not fear the further opening of the sluices of your swelling passion, to the breaking in of an irresistible torrent of sadness upon your Spirit, I could very easily engage myself to a voluminous Discourse of this nature: but lest the lifting up of him, should renew an occasion of casting down your Spirit, I shall the more briefly present before you, and the whole world, what in my own observation was always, since I know him, eminently deserving in him: Whereby it will plainly appear, that the Life and Spirit both of Text and Sermon did clearly show forth themselves in him. The truth is, when I consider the exactness of his carriage in all relations, I am very apt to think, that as, for a complication of all perfections, he while he lived was * Nulli secundus. second to none; so now he is gone, there will scarce another appear second to him. He was an incomparable Husband to you, an excellent Man to the State, and a precious Christian to God. He was to you the sweetest yoke-fellow in the world, not one of his carriages but apparently bearing the Image of that Fountain from whence it sprung, viz. strong, wise and entire affections. He loved exceedingly, and yet ruled discreetly. You had, I am sure, all you desired, which was his heart, but not his head. He was Plin: nat. Hist. li. 10. cap. 62. never like the hee-viper, which put his head into the sheevipers' mouth. What God gave him to keep, he kept, and what God gave him to communicate to you, he did punctually perform. The truth is, both of you in this were ex●ct Disciples to Moses, always confining yourselves to your proper apparel. That perfection methoughts which was amongst the rest, as the Sun in the midst of the Stars, was his unparallelled contentedness in the want of children, like Abraham in this, that he never in the least grieved you by abraiding you, but excelling Abraham in this, that he never, either to God or man, unbecomingly complained of the want of a mercy so naturally , but still expressed his sense of the full and complete making up of that trial, next to Christ, in yourself: And when it pleased God to lay a real foundation of hopes of enjoying that blessing, he was indeed, like a Believer, affected with the goodness and Providence of God, but not at all so transported, as if he had not been long before crucified to it. And when it pleased God to return and blast those hopes, he carried it like one that desired no will but Gods might be accommodated. He expressed as much joy in his disappointment, as ever he did in his expectation. He always said in that near trial, Not my Will, but thine be done. He made it the business of his delight to scatter any cloud of trouble that rested upon your Spirit; and though he naturally rejoiced in his own melancholy, yet the least symptom of sadness in you was a burden too heavy for him to bear. The truth is, all his carriages in this relation have left behind them this true testimony of him, that he rather made most worthy precedents, then confined himself to the best examples. But I fear I have been too long in surveying his perfections in this relation; and in commending him as a husband, I have discommended myself as a friend, in adding too much fuel to the burning flame of your passionate affection. I shall therefore rather bury him as your husband, and present him to you again as the husband of the Commonwealth; to which indeed he was truly married, cheerfully spending himself in a continual faithful pursuit of the Affairs thereof. He was a Timotheus in the Phil. 2. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commonwealth, naturally caring for their State: He was indeed by the Providence of God in a very short time called to several places of highest Honour and greatest Trust amongst us, wherein he always behaved himself, though as a Ruler over the persons of men, yet as a true Servant to the good of men: As in his private, so in his public capacity, no one's less than his own. He still desired that Justice might be as a River, and never coveted, to pale it in as a pond ●or his private use. He delighted immediately to serve the public, and at the most but collaterally himself: Yea, many a time hath he vigorously and hearty appeared against his own private interest, that he might approve himself a faithful friend to the Public. I know nothing he got by all his Service, except * Pluto. in the life of Thra●ybulus. p. 12 34. Thrasybulus his reward, a crown of two branches, Bays, whereby he never contracted the people's envy, but to his last had an interest in all men's good word and affection. And (which was the crown of all) he ever stood firm to his Principles, and could never be justly numbered amongst them who were given to change, always abhorring to wear that Glove which would fit both hands: If at any time he went with the stream, it was because the stream went with him; and still as the tide turned, he owned his Principles, and boldly adventured to swim against it. No man can charge him to be like the bulrush, which always waves with the wind; but all that knew him, can, without falsehood or flattery, affirm, that nothing could move him but Reason and Honesty. The truth is, he was in this capacity a man so excelling, that every one was ambitious (as they were about Homer) to prove him to be his Homer. Countryman. But why do I stay so long in this, which, to the judgement and experience of his fellow Worthies, and almost to the whole Nation and City, was so certain and infallible; I rather descend to speak to his spiritual part, as he knew, owned, loved and obeyed Jesus Christ, and truly in this I know none that profess the Name of God in the way of the Gospel, but may be glad to have such a Copy to write after. I have observed several things in him as a Saint, which I never saw met together in so much perfection in any man of his time. 1. He was a Real Christian; he was such a Christian, as a Seneca. Seneca was a Philosopher, b Plut. in the life of Seneca. more so in deed, then in name; though his face, with Moses, did always shine, yet especially, with the King's daughter, he was all glorious within: He much delighted to be best to God, and to his bosom friends. His integrity was his perfection. I may say of him (and I know the Lord saith the same) as God spoke of Job, in every condition, that there was none like him in the earth, a perfect Job 1. 8. Job 2. 3. Gen 25. 27. Vid. car. in Job 1. 8. and an upright man, one that feareth God, and escheweth evil: That which is here called perfect, in jacob's Character is called plain, so that the plain heart is the perfect heart, which was indeed the unparallelled perfection of this Worthy. 2. He was a Humble Christian; the higher he was in God's account, the lower still in his own: He knew too much of God, as not to know himself: He often spoke in the language of Job; I have heard of thee by the hearing of the ear, but Job 42 5. 6. now mine eye seethe thee; wherefore I abhor myself, and repent in dust and ashes. He was never like the Pharisee, who lived far from neighbours, and so was necessitated to commend himself. He did indeed for his time very much for God, yet Col. 3. 12. 1 Pet. 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humilitatem animi vobis in fixam habete. was he never heard to say, Come see my zeal for the Lord of Hosts. He always observed the Apostles Rule, to put on humbleness of mind, and to be clothed with humility; for all that ever conversed with him, did, from the sweetness of his carriage, truly conclude him to be a man humble in Spirit. In the midst of all his honours he was rather pressed down with the weight of them, then puffed up with the blast of them. When he was at the highest, the poor, which received the Gospel, he still with much delight received as his familiars and equals; yea, with S. Paul, rather accounting himself the least, 1 Cor. 15 9 Ephe. 3 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miaimorum minimo Bez. Non jacto dignitatem meam fatcor me minimum esse omnium Sanctorum. Pelica. yea less than the least of all Saints. 3. He was a Sober Christian: though he much enquired into spiritual Mysteries, yet he never was wise above what was written. I never knew him but a great Lover of the Scriptures, and a special Admirer of that they testified of, viz. the Glorious Mystery of Christ Crucified. He was never so superstitious, as against clearer ●●ght, wilfully to retain dark and wormeaten Principles; neither was he so slight, as upon every specious show to sorego a well experimented serious truth, to embrace a notional nothing. I am privy to many temptations of this kind, which he often wrestled with: But this I know, that downright plain truths, such as Peter preached, Acts 2. (an expression he often loved to use) were more acceptable and sweet to him, than all the empty highflown nations and speculations which this age, above all others, hath ushered into the world. God gave him the mercy of a plain heart, and that heart delighted in pure and plain Simile gaudet simili. truth. I have heard, that there is in Scotland a floating Island, that if the Seaman cast his Anchor there, the Land will probably carry away his Ship. This excellent Servant of the Lord did never cast the Anchor of his Soul upon such an uncertain thing, but upon Christ, who is yesterday, and to day, and the same for ever. 4. He was a Believing Christian: The life which he lived Gal. 2. 20. in the flesh was by the faith of the Son of God. He was clearly taught of God that rare art of going out of himself, and acting in another. Hence it came to pass, that what he did Deus magis delectatur adverbi is quam nominibus. Heb. 11. 5. was not only good in the matter, but also in the manner of performance, with which * God is well pleased. This is the testimony which the Apostle gives of Enoch, that by faith he pleased God. And the grand thing which God will take notice of at the last day, shall be the acting of Saints in a holy and spiritual manner: Well done good and faithful Servant, enter Mat. 25. 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bez. job 21. 15. Quid pro●●iemus? jun. Mal. 3 14. thou into the Joy of thy Lord. His faith led him forth to do all that he did still out of pure and entire affection to God, and the things themselves. He never served God for profit, but for pleasure; not like those which desperately said, What profit shall we have if we pray unto him? nor like those who much speak the same language, What profit is it that we have kept his Ordinance? Nay, rather he accounted the work itself, wherein he enjoyed sweet and intimate Communion with Christ, as sufficient wages. He delighted much to be near Christ, to see his face, and to hear his voice: It was his frequent expression, How dull is that Sermon or Ordinance to me, wherein I cannot see or meet with Jesus Christ! Christ still was the Ce●●er of all his thoughts, which made him so little to be taken with this world, that he did not so much as carelessly mind the inheritance God gave him here, but still delighted to accommodate his thoughts with better objects: It was but a trouble to him to think of living to enjoy that which he was heir to, he still rather desired to be dissolved, and to be with Christ, which he accounted best of all for him: Though his time was but short in this world, yet he thought it extreme long till he was in the arms of his Saviour. It made him to bear his last sickness with much patience and cheerfulness, because he thought after that sickness he should be well to eternity: Upon that account, though he was sometimes full of pain, yet he was always full of peace, insomuch that the very day before he died, being asked by a friend, whom he loved, How it was now with his Spirit? his answer presently was, I have now no trouble to wrestle with, but the unwillingness of those that are dear to me to submit to the Will of the Lord concerning me, expressing in himself much joy and satisfaction in his expectation of the sudden accomplishment of God's good Pleasure, wherein the Lord not many hours after did fully gratify his longing desires, and even in the strength and vigour of his understanding and parts he sweetly fell asleep in the Lord. And now, Oh that my head were waters, and mine eyes a fountain of tears, that jer. 9 ●1. I might weep day and night for so irreparable a loss. I know nothing here can now take my heart, when the righteous are thus sadly taken away. But I must correct myself, and retire into the Wilderness, and weep bitterly, where none shall witness it, or be prejudiced by it. Therefore now seeing God hath determined his own Will, my great business is in the strength of Christ to speak to your consolation (sweet Lady) who have the deepest share in this sad loss. The truth is, the Lord hath taken from you the most suitable and choicest Quum non satis naturae, neque Gloriae, nequae patriae vix●sset. mercy you had below himself, and that in the midst of your enjoyment of it; when the flower in your bosom was most fragrant, it pleased the Lord that the● it should be withered. God took him away before he had lived half long enough to any relation; but the Lord hath done it, and it is good to be silent in his Will: Your business now is to see and receive the making up of this loss in Christ, who is not only a Father to the fatherless, but also a Husband to the Widow: * Isa. 54 5. Thy Maker is thy Husband. There are four things wherein the Lord doth manifest to you his tender sense of your condition. 1. He executes all your Judgement for you; He is the widow's * Psa 68 5. Defensor viduarum. jun. Spei secularis societate destitutis dominus sibi templum fabricat. Aug. Judge: Hers in a peculiar manner. God was so good under the Law, as to * Deu. 10. 81. execute the judgement of the widow; much more is he so now under the Gospel: Whether you are Plaintiff or Defendant, seeing the Judge is yours, the Cause cannot but be yours also. 2. He establisheth mercies to you: When a husband dies, the very pillars of the house are broken; God then appears and establisheth all again: so that now what the widow hath, though never so little, is more sure to her then to any one else: Pro. 15. 25 Constituit terminum viduae. ●un. 1 King. 17. 16. * He establisheth the border of the widow. It was the widow's oil in the cruse, and the widow's meal in the barrel, which did not waste. 3. He threatens all that afflict you; He proclaims to all the world what he will do against them who do the least thing against you: Read often that place, Exod. 22. 22, 23, 24. Yea, if any do but so much as vex you, God numbers it in the Ezek 22. 7 Catalogue of their great prevocations. 4. He looks upon it as a signel act of goodness in all that show mercy to you: He looks upon it as that wherein all Religion Jam 1. ●7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Curare & pro virili sublevare. Bez. Jor. 49. 11 is swallowed up: This is pure Religion, to visit the fatherless and widows in their affliction. Now from all this discovery of God's goodness to you, what is it that God may justly expect and challenge from you, but the casting of yourself by faith upon him? God encourageth you to it: Let their widows trust in me. Now earth is blasted and withered to you, whom should you fly to, but him in whom the life and fullness of what you have lost still do abide and continue? What Earth cannot repair, Heaven can. Oh that God would therefore by this dispensation take occasion to lead you forth into further experiences of himself, that you might, while you drink down this bitter cup, taste also and see that the Lord is gracious. This I know will be your only relief, and that which in ●●●e will certainly scatter that cloud of sadness which indeed at present rests with too great darkness upon your Spirit, which the Lord, by the manifestation of himself, will in his time totally dispel: In the mean while, let that sweet Scripture as a companion rest with you: Unto the upright there ariseth light in the darkness: he is gracious, and Psa. 112. 4. full of compassion, and righteous. That the Marrow and Spirit of this Text may be your Portion, is the uncessant Prayer of, LADY, Your poor Orator at the Throne of Grace, and unworthy Servant in the Work of the Gospel. GEORGE COKAY Apr. 18. 1650. PHILIPPIANS 1. 21. To Me to Live, is Christ; and to Die, is Gain. I Shall not trouble you with the Coherence, nor with the various Readins of these words, which do consist of Two parts: 1. The Scope or End of a Christians Life, [To me to live, is Christ] 2. The Hope and Fruit of a Christians Death, [And to die, is Gain.] A Real Christian is (of all men) in the Best Condition: For if he lives, he Gets; and if he dies, he Gains. None Improve Life well, and None Enrich themselves by Death, but Believing Christians. From these Two parts there are two Propositions, unto which I intent to speak at this time: 1. The First is, That the Life of a Real Christian is Resolved into Christ. 2. The Second is, That the Death of a Real Christian is Resolved into Gain. I begin with the First of these. That the Life of a Real Christian is Resolved into 1 Propo●●●. Christ; (To me to live, is Christ.) The Life of a Chistian hath a reference unto Christ. Christ is, 1. Principium, The Principle or Fountain of His Life: All Spiritual Life is First in Christ, and Next in us; As the life of the Branches is First in the Root, and from thence Imparted to the Branches: I Am the Vine, Ye Are the Branches; Joh. 15. 5. 2. Objectum: Christ is the Object upon which the Christian lives; I live by the Faith of the Son of God, Gal. 2. 20. As the Ordinary Man lives upon his Food, so the Spiritual Man lives upon his Christ. Whatsoever makes for Life, For that doth the Believer live on Christ, who indeed is the only All of Life, and for Life, unto his Soul. 3. Regula: Christ is the Rule and Square of a Christians Life; He that Abideth in him, Ought himself also to walk, As he walked, 1 Joh. 2. 6. Hence those expressions, My ways which be In Christ, 1 Cor. 4. 17. Your Good Conversation In Christ, 1 Pet. 3. 16. Be Followers of me, As I am of Christ, 1 Cor. 11. 1. Walk in love, As Christ also hath loved us, Eph. 5. 2. The Life of Christ is the Copy, and the Life of a Christian is a Line written after that Copy: The Life of Christ is the Seal, and the Life of a Christian is the Character or Expression of that Seal; His Life is (in this sense also) The Manifestation of the life of Christ, 2 Cor. 4. 10. 4. Finis, or Scopus: Christ is the End unto which, and for which, a Christian doth live. The Life of a Christian, (that is) the Course of a Christian, the Course of his Thoughts and Designs, the Course of his Desires and Affections, the Course of his Endeavours and Labours, All the Course of his Life is directed unto Christ; it is subordinate and serviceable to the Glorifying of Christ. None of us (saith the Apostle in Rom. 14. 7, 8.) liveth to Himself, and No man dyeth to Himself: For whether we live, we live unto the Lord; and whether we die, we die unto the Lord, etc. A man lives unto himself, who sets up Qui se unum respicit. himself As the End of his living, and only regards himself. You have a suitable expression with this in Psal. 49. 18. Whiles he lived, he Blessed his own Soul: Hetib lenapsiselso. (i. e.) All that he Aimed at, was to please, and benefit, and enrich, and increase himself. So on the contrary, To live unto the Lord, to live unto Christ, is Not only to Set up the Will of Christ As the Rule of Life, But Also to Set up the Glory and Advantages of Christ, As the Superlative Aim or End of Life. You have the like passage in 2 Cor. 5. 15. He died for All, that They which live, should not henceforth live unto themselves, But unto Him which died for them, and rose again. The Apostle doth here make a Parallel and Reciprocal Intention 'twixt Christ and Christians. The Intention of Christ in His Death was Their Good, (He died for them;) and the Intention of Christ in His Resurrection was Their Good, (He Risen again for them; He was delivered for Our Offences, and was Raised again for Our Justification, Rom. 4. 25.) Christ did not live for Himself, but For Us; Christ did not die for Himself, but For Us; Christ did not Rise for Himself, but For Us: He intended Our Good in All these. And so Reciprocally, Christians should, in their whole course of life, Not intent Themselves, but Christ; Not live unto themselves, but unto Christ: Our Good and Salvation was His End, and His Honour and Glory should be Our End. Now, for the further clearing of this Assertion, I shall endeavour to demonstrate two Things: Namely, 1. That Real Christians do propound Jesus Christ As the Scope and End of their Life. 2. Why they do so, and why they should do so. That Real Christians do Propound Jesus Christ 1. As the End of their living, will plainly Appear, if you do seriously consider, That Jesus Christ hath All those peculiar Influences and Operations upon their Hearts, which Any Chief End hath upon every man who sets it up, As So, unto Himself. That which is Any Man's Chief End, it hath Six Qualities in it. 1. It doth Excitare; it sets a man to work, it Finis movet ad Agendum. sets the wheels going; it doth awaken and stir every Faculty of the Soul, and makes them Active. If a Man's Heart be Set on Any part of the World As his Chief End, suppose it be Honour with Haman, or Pleasure with Belshazzar, or Riches with Dives; why, presently All the Soul is drawn out, and works for that worldly End: The Mind thinks and plods, the Will desires and stirs, the Affections long and thirst, and the whole in that man acts and labours towards that End. In like manner Jesus Christ (who is the Great End of a Christians Life) hath a very strong and influential virtue upon the Heart of a Christian: The Glory of Christ quickens, stirs, draws out his Soul; The love of Christ constrains us, said Paul in 2 Cor. 5. 14. It doth urge us, puts us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Beza. in locum. Forward, wholly possesseth us, Rules us, disposeth of us, carries us on as men possessed with a vehemency of Spirit; or as a Ship which strong winds do drive apace. If Jesus Christ, if any Interest of his be concerned, the Christian looks on himself so concerned therein, that he cannot but put out himself. In Act. 4. 17, 18. The Council there threaten and charge the Apostles, That henceforth they should speak to no man in the Name of Christ: What Answer make Peter and john to this? See Vers. 20. We cannot but speak the things which we have seen and heard, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Alas! do you command us to be ●●lent for Christ? Why, it is impossible that we should not publish Christ, and magnify Christ: We cannot but speak for him, and do for him: You may as well charge the Sun to stand still, as charge us to be silent for Christ. 2. That which is a Man's Chief End, it doth Commensurare; it doth square, and suit, and fit all Finis est Regul●. his actions and ways with a conformable Subserviency and Respectiveness unto that end. There is always a Proportion and Harmony 'twixt an End, and Actions looking at that End. And therefore is it, That according unto men's several Ends, there are several sorts of Actions; and always those are laid aside, which are inconsistent with, or repugnant to our ends; and those only are chosen, which are subordinate unto them. Now thus it is between Christ and Christians: Christ is their End; and it appears by this that He is so, Because all their actions of Life, in the course of it, are fashioned and shaped with a respect to Christ. Christ is the Measure of their ways and do: We can do Nothing Against the Truth, but For the Truth, saith Paul, 2 Cor. 13. 8. So a Christian can do Nothing (knowingly) against Christ, but for Christ. He considers of his actions and ways; Will these make for Christ, or Not? As the Eagle doth with her young ones, those of them which can look upon the Sun, she owns, and those that cannot, she throws off: So doth the Christian on ways and services; such as directly look at the Glory of Christ, he embraces and prosecutes; but such as are contrary unto Christ, he rejects and forbears, as unworthy of his practice, because repugnant to Christ's Honor. 3. That which is a Man's Chief End, it doth Facilitare; the Thoughts and Apprehensions of it do make the Services and Employments of the Man very easy and light unto him, which otherwise would be very heavy and tedious. You could not drudge so as some men do, nor break your sleep, nor go to bed so late, and rise so early, nor endure such Cares, not converse with so many Troubles▪ yet they make Nothing of these, because Their End is to be Rich and Great; Therefore these things are not burdensome, but easy to them. Thus is it with a Christian who makes Christ his End: Natural men do wonder how a Christian can spend so much time in Holy Meditations, in Heavenly Duties, in Spiritual Studies and Communions; that he can venture so much for Christ, endure so much for Christ, part with, and lose so much, and suffer so much for Christ! And yet all these are easy to the Christian, because Christ is His End: I am ready, saith Paul, not to be bound only, but to die at jerusalem for the Name of the Lord jesus, Act. 21. 13. The hardest Actions and the sharpest passions were easy to him, so that Christ might be magnified. 4. That which is a Man's Great End, that same Finis dat Amabilitatem. doth Delectare, it doth delight him; and it makes all the ways conducing unto it, delightful. It is a Truth, that (Summus Finis est Summum Bonum) a Man's chief End is a Man's chief Good; and than you know that whatsoever is a Man's chiefest Good, the same is a Man's chiefest Delight. There is Nothing in the World which is a more absolute Delight and Joy to a Christian, than Jesus Christ; for whose sake even the most Bitter Services become most pleasing and contenting. They, in the tenth of the Hebrews, took Joyfully the spoiling of their Goods, because this was for Christ; and the Martyrs could sing and embrace the very flames, because this was for Christ. And as that Martyr was troubled that he had but one Life to lose for Christ, so a Real Christian is Never▪ Troubled that there is so much to be done for Christ, but rather that he hath done so little for Christ. And as Solomon spoke of the paths of Wisdom, (Prov. 3. 17.) that All her ways were ways of pleasantness, and all her paths were peace; That the Christian can say of all the ways and services of, and for Christ, they are his meat and drink, the Joy, and Delight, and Rejoicing of his Heart: Or as Christ spoke to His Father concerning the work of our Redemption, Lo, I come; I delight to do thy Will, Psal. 40. 7, 8. The same can a Real Christian speak concerning Christ, and his services for Christ. O Lord Jesus! Nothing is dearer to me then thyself; Thou art my Love, and all that is to be done for thee is lovely; Thou art my Delight, and all that I can do for thee, because it is for Thee, is therefore delightful. It is my Salvation that Thou art my Christ; It is my Honour that I am Thy Servant; It is my Heaven in Heaven to live with Thee; and it is my Heaven on Earth to live unto Thee. 5. That which is a Man's Great End, it doth Quietare; it is His Enough, it is his Centre: He looks not beyond it, for it is His Bond; and He moves not beyond it, for it is His Rest; He is at his Journeys End (at the End of All his Designs, and Desires, and Travels,) when he attains unto it, and enjoys it. Thus it is 'twixt Christ and a Christian; There is Nothing but Christ, and there is No more but Christ, with him: Less than Christ makes him Restless, and the Fruition of Christ makes him Satisfied. If he can Get Christ, this is Portion Enough; and if he can Glorify Christ, this is Honour Enough. Show us the Father (said Philip) and it sufficeth. Or as Jacob about Joseph, It is Enough, Joseph is yet Alive. Or as David, Return unto Thy Rest, O my Soul; for the Lord hath dealt bountifully with thee. So, Christ gets ground in my Heart, and the Kingdom of Christ is advanced in the World: His Kingdom and Mountain is exalted above All the Kingdoms and Mountains in the World; This my Joy therefore is Fulfilled. 6. Lastly, That which is a Man's Great End, that same doth Compensare; If he can but compass that, it is His Recompense, it makes a full Amends for All his cares, and pains, and labours. So doth the Glory of Christ abundantly Recompense All the Services of a Christian. As when a Poor Soul hath been panting and looking after Christ, if at length he finds him, (I found him whom my Soul loveth, Cant. 3.) this makes a Full Amends for All his Tears, and Praying, and Waitings: So doth this of the Magnifying of Christ; If Christ be set up in his Throne, the Christian then Reputes not, O No; This is Reward enough for All that ever he hath done or suffered for Christ. And thus you have the First Part demonstrated unto you, That Real Christians do propound and set up Jesus Christ as the Scope and End of their Life: Their Life is bound up in His Life. Nothing lives, unless Christ lives. And this is the very sum of their All, to be Servants with their All to Christ. I now proceed unto the Second Part, Namely, 2. Why Real Christians do live, and should live unto Christ? There are Five Reasons for that, and I beseech you to weigh them well. 1. You are Christ's, Not only by Gift, (Thou gavest them me, Joh. 17. 6.) Nor only by Relation, (I will marry thee to myself, Hosea 2. 19) But also by Purchase; Therefore you should live unto your Christ. If you were Christ's only by way of Donation, you should live unto Him: What is Given to Him, that is to be used for Him. If you were Christ's only by way of Relation, you should live unto Him. The Inferior part of the Relation is for the use and service of the Superior part of the Relation: 1 Cor. 11. 9 But besides these, you are Christ's by way of Redemption and Purchase. You Are Not your own; For you Are Bought with a Price: therefore Glorify God in your Body, and in your Spirit, which are Gods: 1 Cor. 6. 19, 20. Mark the Apostle in this place; He saith to Christians, You Are Not Your Own! Why, whose are They then? They are Christ's▪ And How come they to be Christ's? He tells them how, Ye Are Bought with a Price: And what of that? Therefore Glorify God, etc. If the Land be my Purchase▪ should Not the Fruit of that Land be my Benefit? Christians they are Christ's Purchase, He purchased them by his own Blood, Act. 20. 28. And therefore All the Rent of their Lives must be paid in unto his Glory. Ah Christians! It cost Jesus Christ very dear to Redeem your Life from Death; The Redemption of your Souls was the costliest Purchase that ever was made; Ye were Redeemed with the precious Blood of Christ, 1 Pet. 1. 19 This was the Price. It did cost Christ His Life to Save your Life; and should he Not have That Life which he purchased by His Life▪ yea, and by His Death? Quicquid es, debes Creanti; Quicquid potes, debes Redimenti, said Bernard: Whatsoever thou Art, Thou owest to Him who made thee; and whatsoever thou Hast, Thou owest to Him who Redeemed thee. 2. Jesus Christ is the Lord of Life, The Prince of Life, Act. 3. 15. The Lord of the Living, and of the Dead, Rom. 14. 9 He is the Lord of Life For Efficiency, Our Life comes from Him who is our Life; and For Authority, The Keys of Life are in his Hands. If Any of you be the Lord or Master of a Servant; as that Servant may expect Protection, Sustenance, and Reward from you; so do you expect and challenge Obedience and Service from him. His Work is yours▪ His Trading is yours, His Gaining is yours; All the Stock which he employs is your Stock, and it is employed for your Advantage: The Lord is the End of the Servants Life: And so must Jesus Christ (who is the Lord of Life, and the Lord of your Lives) be the End of your Lives; For He is Your Lord, 2 Pet. 1. 2. And you are Christ's Servants, 1 Cor. 7. 22. Your whole stock of Life is from his Grace, and therefore it is to be laid out for his Glory. 3. All the Spiritual Principles of Life, which are conferred upon you, do incline and enable you to live unto Christ, to set up Christ, to act for him, and to exalt him: And they are given for this end, that you should be the Servants of his Glory; and in their proper sphere do move for this very end, to show forth the Praises of him who hath called you. I will instance in a Few of them. First, Unto you is Given Precious Faith. And what is the Natural Labour of Faith, but to Set the Crown on the Head of Christ? To Glorify Jesus Christ? Faith makes you to Forsake All for Christ, and to Bestow All on Christ, who Bestows His All on you. Secondly, Unto you is Given a Superlative Love of Christ. Saw ye Him whom my Soul loveth? said the Church, Cantic. 3. 3. Thou Knowest that I love thee, said Peter, joh. 21. 17. O Lord Jesus, said Bernard, I love thee more than All my Goods, Plusquam mea, plusquamme●s, plusquam me. and I love thee more than All my Friends, yea, I love thee more then All myself. Now you know that Love seeks not her own, 1 Cor. 13. 5. All the powers and services of Love are His, whom we entirely love: His we Are, and For Him we Are, whom we do love. Thirdly, Unto you is Given Humble Self-denial. And what are Humility and Self-denial, but the Footstool of Jesus Christ? But yourselves in a dark Cloud, that Christ above may shine in Glory? You in Nothing, and Christ in All? You in Service, and Christ in Praise? None but Christ for your Confidence, and None but Christ for your End. Lastly, Unto you is Given Burning Zeal. And what is that Zeal, but a Flame for his Cause and Glory? Whether we be besides ourselves, it is to God, 2 Cor. 5. 13. All the Activities and Enlargements of Zeal are put forth in Services for Jesus Christ. 4. Of All People, you who are Real Christians have the most forcible and cogent Obligations to resolve your Lives unto Jesus Christ; For whatsoever may emphatically engage Any to Respects and Services, that takes Abundant hold on you to express these unto Christ. O Christians! What is not Christ to you? What hath not Christ done for you? What hath not Christ suffered for you? What will not Christ do for you? and what is that weight of Glory which you shall have from your Christ, after that you have done a little more weak Services for your Christ? Christ is Life to you, and Love to you, and Mercy to you, and Peace to you, and Righteousness to you, and Sanctification to you, and Redemption to you, and Help to you, and Hope to you. He is your Friend, He is your Saviour, He is your Glory, He is your Christ to the utmost, For All, For ever and For ever! All that ever he did, and All that He is Now doing, and All which ever he will do, All this hath a special and peculiar Respectiveness and Serviceableness to your Good, to your everlasting Good. Why then, Eye for Eye, and Love for Love, and Service for Service, and Life for Life again. Thou hast Redeemed us to God by thy Blood, and hast made us unto our God, Kings and Priests: And therefore worthy is the Lamb to Receive Power, and Riches, and Wisdom, and Strength, and Honour, and Glory, and Blessing, Rev. 5. 9, 10, 12. Nay, let me add one Obligation more which lies upon you, and that is this; You are the only People in the world, whom Jesus Christ doth intrust with his Glorious Interests: He forms you for his Praise, he trusts you with All his Honour here below amongst the sons of men. And truly, as it is your Great Honour to be trusted with the Honour of Christ, So are you thereby the more obliged to live and act for his Honour and Glory. 5. To direct and act the whole Course of Life for Christ; This is the Highest and Noblest Improvement of Life. Beloved! Our Actions have their denominations, partly from their Formal and intrinsecal cause, and partly from their Final and cause. The Actions of Man are more Noble than those of Irrational Creatures, because They do flow from a Cause, from a Soul, which is more Noble. And the Actions of a Christian are more Noble than those of a Man, because they do spring from Principles which are divine. And as Actions are thus dignified by their Formal Causes, so likewise are They by their Final and Causes. The more low and sordid the Ends are, the more base are the Actions of Life; As when they are unworthy of such a state and condition. If a Man should form his course of Life only for such ends which do bound the Appetites of Brute Beasts, in satisfying of himself with Sensual Objects, this sordid End makes his Life a most sordid Life. And so on the contrary, the more excellent the Ends are for which our Lives are improved, the more are our Lives raised in the degrees of Beauty and Perfection. The more perfect Ends do always grace our Actions with the more perfect Glory. The Actions of God himself are therefore the most glorious, because they are Leveled at, and come up most perfectly to His own Glory, which is the chief End of Himself. And so it is with the Actions of our Lives, when they Rise to Christ, and are Terminated▪ in him; This is their Dignity and Glory, they cannot be Raised unto a more choice Nature or degree of employment; They are Now carried on and lifted up to the highest End. As far as Christ and His Glory are above Sinful Lusts and Worldly Lusts, above Earthly Pleasures and Earthly Profits, and Earthly Honours, and above ourselves; So Far is a Living unto Christ above and beyond a Living unto Any or All of these. And thus have you heard the First Proposition in some measure cleared unto you, Namely, That the Life of a Christian is Resolved into Christ. I Now come to speak of the second Proposition, which is this, That the Death of a Christian is Resolved into 2 Propo●it. Gain, [To me to live, is Christ, And to die, is Gain.] I shall not trouble you with the several considerations of Gain, which yet might be aptly applied to the present Subject; As (Lucrum ex Benevolentia, ex Pacto, ex Societate, ex Re Accepta,) Gain by Favor, by Compact, by Society, by Matter falling into hand, in respect of all which the Christian is a Gainer by Death. But I shall briefly clear the Assertion, 1. By Scriptures. 2. By Arguments. 1. By Scriptures. Ecclesiastes 7. 1. The day of Death is better than the day of ones Birth. If it be Better, than it is Gain. If you get more by Death then you do by Life, surely than Death is a Gain. Phil. 1. 23. I have a desire to departed, (i. e.) to die, (Death to a Godly man is but a departure from one condition to another, and from one place to another,) and to be with Christ, which is far Better. To be In E●e Christum cum Paulo, magna securitas; Esse Paulum cum Christo▪ summa Felicitas. Bernard. Christ, is very Good; thus we are whiles we live: But to be With Christ, this is Best of All; and thus we are when we die. For Christ to be with Paul, this was a Great Blessing; But for Paul to be with Christ, this was chiefest Blessedness, said Bernard. Take one place more, Revel. 14. 13. Blessed Are the Dead which die in the Lord, they rest from their labours, and their works Fellow them. There is a Proportion of Blessedness which Christians have in this Life, But the Full Portion of it is at Death; therefore Death is Gain. In this Life we are labouring for Blessedness, but at Death you shall be Fully possessed of Blessedness. Possession is better than Expectation, and Blessedness in Hand is better than Blessedness in Hope; therefore Death is Gain to Christians. 2. By Arguments. It cannot be, but that Christians must Needs Gain by Death, Because thereupon they pass into such an Estate, where they do receive a Full Reward, and where All the Promises of God are perfectly made Good unto them, and where All the Gracious and Eternal Intentions of Love and Happiness towards them, are (as in their last End) Fulfilled and Accomplished. And beyond which Estate there is Not in them, No Not a possible capacity for the Fruition of a Greater Perfection and Glory. But more particularly; If the Estate, into which the Christian is Translated by Death, doth more than Recompense All his Losses by Death, and doth transcendently exceed All the Benefits which he hath in Life; then Death is Gain or Advantage unto him: For herein doth All Gain consist; It is a Fuller Recompense, or a Larger Addition. If you lose a little, and for that Receive more, this is Gain. If you lay out a little, and for this Take in much, this also is Gain. Now consider, 1. The Christians Compensations by Death are far greater than any of his Losses by Death. You read of the Phoenix, that her old Age falling into the Flames of death, procures unto her a second Edition or Birth of a New and Fresh Life; And hereby Death is an Advantage unto that Creature. Much more is it to the Christian, concerning whom the Apostle saith in 2 Cor. 5. 4. That Mortality is swallowed up of Life, and that Death is but the dissolving of his Earthly house, so that he might enjoy An house Not made with Hand, Eternal in the Heavens: Vers. 1. There is Nothing which you can lose by Death, but what must be lost, and what (for the most part) may be lost in Life. And whatsoever that is which you so lose by Death, it is superabundantly made up unto you again. You lose a Mortal Life, but than you Find an Immortal Life: You lose the Society of Men, but than you Find the Society of Angels: You lose the Sight of Friends, but than you Find the Sight of God: You lose the Possession of the World, but than you Find the Possession of the Kingdom of Heaven. Are Not these Compensations more than Equivalent to your Losses? Do they Not Infinitely exceed them? The people of Israel quit Egypt (the House of Bondage,) and possess Canaan (the Land of Promise;) Would you call this a Loss, which exceeds All that was enjoyed in Egypt? O Christian! The least Good in Heaven (if there be Any thing there which can be called The lest Good!) Far surmounts All the Good from which Death can part you here on Earth. The Candle is out, I, But Now thou Hast the Sun! I leave my Earthly Father, I, but I Now Go to my Heavenly Father! I part with my Husband, O but I Go to my Christ! The Streams are cut off, O but Now I am at the Fountain! I shall Never meet with Creature-comforts more, O but I shall Now enjoy Him who makes All Comforts, and who is All Comforts, God, My God; Christ, My Christ for ever. 2. The Christians Estate Receives a larger Addition by Death, and therefore for him to die is Gain. There are three things added unto your Estate by Death, which you longed to have, but Never might, Nor could enjoy in this Life: 1. An Absolute Remedy. 2. A Perfect Fruition. 3. An Invariable Eternity. First, The Christian hath this Gain by Death, That it proves an Absolute Remedy: Death doth that for Him in One Moment, which All the Ordinances of Christ could Never do, which All the Graces of the Spirit could Never do, which All the Joys of the Holy Ghost could Never do: It doth instantly cure his Soul and Body; It doth perfectly cure them and deliver them From All the Afflictions of Life, from All the Troubles of Life, from All Infirmities and Diseases in the Body, from All Sinful Corruptions in the Soul, from All the Temptations and Assaults of Satan; All these are at their end, when Life is at an end. And truly to lose All these, and All these for ever, is deservedly to be Reckoned amongst Our Gains and Advantages. I have Read of Alexander the Great, that he did once ask a Philosopher, How long a Man should de●ire to live, who answered, Until he thinks it better to die, then to live. Is it Not Better to die, and to be rid of All Sin, to die, and be rid of All Temptations, to die, and be rid of All Miseries, then to live, and carry about us a Body of Sin, which so often darkens our Light, grieves our God, and troubles our Consciences? Secondly, The Christian hath this Gain by Death, Not only that he hath the Better of the contrary Estates, but also that by Death he passes from an Imperfect Good Estate, unto a Perfect Good Estate: He Now comes to be of Full Age, and to be a Full Possessor. One says, That This Bernard. Life, This Present Life, is Not Vita, sed Via ad Vitam, It is Not Life, but a Motion, a Journey towards Life. He speaks it of the Natural Life, but we may raise it even to the Spiritual Life of a Christian: His Spiritual Life (comparatively considered) is rather Via, then Vita; a step towards Life, than Life. Compare All which you are possessed of, as Believing Christians, in this Life, with All that of which you shall be possessed in that other Life, you may speak of them what Paul spoke of the Two Ministrations, Even that which was made Glorious had No Glory in this respect, by reason of the Glory that excelleth, 2 Cor. 3. 10. And therefore the same Apostle, comparing the Present Condition of Grace with that Future Condition of Glory, saith, Now we see through a Glass, darkly, But Then Face to Face: Now I Know in part, But Then I shall Know even as also I Am Known, 1 Cor. 13. 12. Look how Great the Disproportion is between a dark and a clear Seeing, and between our Knowing of God, and Gods Knowing of Us, the one being very Imperfect, and the other being very Absolute; So Great is the Disproportion of the present Condition of Spiritual Life on Earth to that Glorified Life in Heaven. 'Tis true, you have the same God on Earth, which you shall have in Heaven; and you have the same Christ on Earth, which you shall have in Heaven! But yet your Conjunction with Him, and your Fruition of Him in Heaven, is wonderfully more perfect and exquisite, than it is, or can be, here on Earth. His Manifestations of Himself to your Souls, and your Apprehensions of those Manifestations, are most completely Enlarged You shall then Know, and Love, and Enjoy your God, even as much as Glorified Souls can Know, and can Love, and can Enjoy a God. And God himself discovers as much of Himself unto your Souls, as will make them perfectly Blessed, and Fully Happy, in the clear Vision and Fruition of Himself. Now this Addition, perfect Addition to Our Estate (occasioned by Death) doth plainly prove, That to die, is Gain. You shall Never Reign, till you die: You shall Never Know as you are Known, you shall Never Apprehend as you are Apprehended, you shall Never be at Home, you shall Never come to a Perfect Holiness, to a Perfect Sight, to a Perfect Full Fruition, Never be Perfectly Filled up, Until you Dye. Thirdly, The Christian hath yet one more Exaltation of His Estate by Death, and that is, an Invariable Eternity. Whatsoever the Christian ●inds in Himself in this Life, for the Habituals of Grace, It is Imperfect; and whatsoever he finds for the Comfortables of Grace, It is very Various: Sometimes it is More, and sometimes it is Less; Sometimes it is High, and sometimes it is Low, and Sometimes it is None at all. Sometimes Heaven is opened, and Sometimes the Vision is drawn up, and Heaven is shut. One while he sees the Face of God, and Rejoiceth; Another while God Hides his Face, and then he is Troubled: But by Death he comes to a Fixed and Invariable Eternity; He shall Ever be with the Lord: And as the Angels, so shall He always behold the Face of his Father. O Christians! It is always Day in Heaven, There the Sun still shines in Strength and Beauty, and Never Sets, and Never Declines; Thy Joy shall be an Everlasting Joy, Never Interrupted, Never Eclipsed, Never Diminished; Full at once, and Full for ever! Eternal Happiness, Happy Eternity! Perfect Fruition and Eternal Fruition! Perfect Pleasure, and Eternal Pleasure! As long as God is God, so long will your Complete Happiness be, and abide in your God for ever, and ever, and ever. And Now having cast up All Accounts, Tell me whether you may not say with Paul, To me to Die, is Gain? I have read a Fancy of one Trophonius, that when he had Built and Dedicated that goodly Temple at Delphos, asked of Apollo (for his recompense) That Thing which was Best for Man! The Oracle willed him to Go home, and within Three days he should have it, and within that Time he died. O Christian! The Best thing on Earth is to live so, as to Get into Christ; But the Best thing of All is to die, and to be with Christ. I have done with both the Doctrinal Propositions from the Text; There remains Nothing behind, but the useful Applications of the whole unto ourselves. Is the Life of a Real Christian Resolved into 1 Use. Christ? Then I Fear that there Are But Few Real Christians in the World. What Christ spoke of the Way which did lead to Life, Few there be that Find it, Mat. 7. 14. That I may speak of Christ, as the Scope of our Life, Few there be who make Him so, and mind Him as so. All seek their own, Not the Things which Are Jesus Chri●ts; Thus the Apostle long since (and so may it Now be) complained, Phil. 2. 21. If we did faithfully cast up All the Ages of Life, and All the Services and Disbursements of those Ages, What (think you) would, in the Foot of the whole account, Fall unto the share of Christ? " That Age of Infancy is found to be but a Cipher: We Know not what it was, Nor for whom it was; it was a mere Fancy of Life. " That Age of Youth is found to be but a Vanity: A Vain Life it is, and if laid out on Any thing, that same Goes wholly upon the account of Pleasure, which is the Bane and Madness of Life. " That Age of Manhood is found to be but the Death of Life: therein men Serve their lusts, weary themselves in their Iniquities, give up themselves to Sin with greediness; this is the Reproach and Loss of Life. " That Age of Old-Age, wherein the Grave is digging for Life, wherein the Glass is even run out, and the Candle is spent to the last inch; yet this Age, where Men are stepping out of the World, is that Age wherein Men most dote on the World, and are Scraping for the things of this Life. And thus, either Nothing hath our Lives, or Vanity (which is the best of Nothing) hath our Lives; Or Sin (which is worse than Nothing) hath our Lives; Or the World (which is little better than Nothing) hath our Lives: And Jesus Christ (who is the Best of All things) hath no share at all; or if any, it is the last, the least, the dregs and snuffs of our Lives. This I speak only in the general: but give me Favour to Press this sad Conviction a little closer unto ourselves. There are Four sorts of men, who do not live to Christ; They cannot say, To me to live, is Christ. 1. Spiritually dead men, unconverted men; It is impossible to live to Christ, until Christ doth first live in us. Christ cannot be the End of Life, where He is not the Principle of Life. It is an excellent Expression which Ambrose hath, That is not a Death, but Life, which Joyns the Dying Ambrose in 1 Tim. 5 6. Man to Christ; and that is Not a Life, but Death, which Separates the Living Man from Christ. Now, how many men are there who have not the Life of Christ in them? Nay, who are Alienated from the Life of Christ, are dead in trespasses and sins? 2. Self-Interested men, who live wholly unto themselves. The Apostle speaks of Some who are Lovers of themselves, 2 Tim. 3. 2. and who are Seekers of themselves, Philip. 2. 21. and who are Minders of themselves; They mind Earthly things, Phil. 3. 19 Of all these we may say, as God spoke of Israel, Israel is An Empty Vine, he brings forth Fruit unto Himself, Hosea 10. 1. These men are so far from living unto Christ, that they would for Self ends make a Living of Christ himself. 3. Offensive men, who live to the Dishonour and Reproach of Christ. Many walk, of whom I have told you often, and Now tell you even weeping, that they are the Enemies of the Cross of Christ, Phil. 3. 18. Christians in Name, but not in Life; in Life they are the Enemies of Christ. Salvian relates how the Heathen did Reproach some Christians, who by Their lewd lives made the Gospel of Christ to be a Reproach: Where (said Salvianus de G. D. l. 4. they) is that Good Law which they do Believe? Where are those Rules of Godliness which they do learn? They read the Holy Gospel, and yet are Unclean; They Hear the Apostles Writings, and yet are Drunk; They Fellow Christ, and yet disobey Christ; They profess a Pure Law, and yet do lead Impure Lives. O Sirs! A wicked Life in a Christian is so far from living unto Christ, that it is a Blaspheming of Christ, and a Crucifying of Christ, and putting of him to open shame. 4. Dull and unsensible men; of such did one long since complain, That they did (Patientiùs ferre Christi Jacturam, quam Suam) more calmly pass by the Injuries done to Christ, than those which were done unto themselves. Many men do carry themselves towards the Blasphemous Dishonours of Christ, as the Priests did to the heavy Complaints of Judas, What is that to us? See thou to that! Although they do Know how much the Person of Christ, and the Truths of Christ, and the Ordinances of Christ, are opposed and contemned; yet they lay None of these things to Heart: They pass by the Wounded man; they speak not for Christ, stand not for Christ, act not their Parts and Power for Christ. Is this your Love to Christ? Is this your Care for Christ? Is this to live to Christ? Can you ever answer Christ for this? But I pass on; Is the Life of a Real Christian resolved 2 Use. unto Christ? Then let us every one strive so to live, so to employ and improve Life, that Christ may be magnified by us. You Read, That the Four and Twenty Elders Fell down before Him that sat on the Throne, and worshipped Him that liveth for ever and ever; And did cast Their Crowns before the Thr●ne, saying, Thou Art Worthy, O Lord, to Receive Glory, and Honour, and Power, for Thou hast Created All things, and for Thy Pleasure they Are, and were Created, Revel. 4. 10, 11. So let Every one of us Prostrate All our Excellencies, and All our Abilities, All our Places, and Powers, and Endeavours, to the Honour and Glory of Jesus Christ. If we had a more clear and experimental Knowledge of the Surpassing Love of Christ, we would do so! That would Endear our Hearts to Christ, That would Inflame our Hearts for Christ; It would make us to spend and to be spent for Christ! O that you, who are Parliament-men, would live more for Christ! Who amongst us have such Power, and such Opportunities to do for Christ, as you have? God speaks Honourably of Phineas, He was Zealous for my sake, Numb. 25. 11. And Christ commends Ephesus, For my Names sake thou hast Laboured, and hast not ●ainted, Revel. 2. 3. Put out yourselves against Blasphemies and Profaneness, and put out yourselves for All the Ordinances, Truths, and Ways of Christ, etc. O that you, who are Magistrates of this City, would live more to Christ! Do more for Christ! Be more vigorous in Punishing and Restraining the open Profanations of the Lords Day, Notorious Drunkennesses and Abominations! Encourage and support All the Interests of Christ! O that you, who are the Ambassadors of Christ, would live more to Christ! Do you desire to Know Nothing but Jesus Christ, and Him Crucified? Reveal the Glorious Excellencies of Christ, make Know the unspeakable Love of Christ, direct men, strive with men, persuade men to Know Christ, to come into Christ, to serve Christ. What have you more to do, then to be doing for Christ? O that All of us would live more to Christ! That All our Oil might be emptied into the Golden Candlestick! That Parents and Children, Masters and Servants, All might be doing more for Christ! Every Morning let us consider, What may I do this day for Christ? Every Evening let us Review, What have I done this day for Christ? And as he thought that day lost, wherein he had done No Good thing; So let us repute that part of Life as dead and lost, wherein we have done Nothing to the Honour and Advantage of Christ. O Christian! Thou livest not; until thou livest to Christ. O Christian! Thou canst not die, but thou must die for ever, if thou hast not lived unto Christ. It was a Good Speech of one, (Vis in pace mori? sis Servus Dei;) Wouldst thou die in Peace? then be the Servant of God. So say I, Wouldst thou die, and Go to Christ? then live so, as to be a Servant of Christ. Every Man, when he dies, Goes unto his Master whom he hath served, and to whom he hath lived. A Wi●ked Man, when he dies, he goes to his Master whom he hath served; He goes to the Devil, and to the Place of Torment. A Godly Man, when he dies, he goes to His Master, He goes to His Christ, and enters into the Joy of his Master. If you would die with Paul's Confidence, you must first live with Paul's Conscience. I have fought A Good Fight, I have finished my Course, I have Kept the Faith: Here is Paul's Conscience. Henceforth there is laid up for me A Crown of Righteousness, etc. Here is Paul's Confidence: 2 Tim. 4. 7, 8. O Blessed Christ! Be Thou my Master, make me thy Servant! Let me grieve that I have done so little for thee, let me pray that I may do more for thee. When Death comes, my work is at an end; I can then Never Speak more, Nor do more for Thee, who hast done so much for me. O that I could live many days in one day, and many lives in one life! The time is short, the Reward is infinite; let my remaining life be No longer mine, but thine; At least let this be found in me, That I would serve none but thyself; and that though others may exceed me in Acting for thy Glory, yet None may exceed me in Sincerity of Endeavour to be Altogether Thine. And thus have I said Something of the Best Life, and of the Best Death; To live is Christ, To die is Gain. I will borrow a little more of your Patience to Speak a few words to the Present Occasion, concerning our Brother departed, who whiles he lived could say, To me to live, is Christ; and being Now dead, hath found the other truth of the Text, To me to die, is Gain. His manner of Life from his youth, most, or many of you here present, do Know; And therefore I shall say the less of him, of whom you Knew so well, and so much. There were three things, three choice Jewels, which were very Remarkable in him, besides All the rest: The First was Humility, the Beauty of Graces. The Second was Integrity, the Soul of Graces. The Third was Faith, the Crown of Graces. 1. He was an Humble Christian under All those Eminent Places of Service unto which He was called. For one who lived so short a space of Time (He lived not above Thirty Six years in all) He was Advanced to as many, and (as the Times Now are) to as Great Places of Employment, as Any of His Rank (I think) in the Land; To be a Parliament-man, To be of the Council of State, To be a Justice in the Country, To be an Alderman, and Sheriff of This Great City, etc. Under All which weight of Advancements He deported himself with a discreet and lowly spirit, Not lifted up, Not at all losing himself, Nor Altered by Any of these Alterations. These things were under Him, Not above Him; and truly he looked on them as Burdens, and Cares, and Greater Duties; Not as Dignities and Poor Glories. It is Not an easy matter to bear a low condition with a contented mind; No● yet an High condition with a lowly Heart. It shows a strength of Grace to be Patient in Troubles, and to be Humble in Dignities. 2. He was a Sincere Christian: Active and Sincere. His Integrity was Answerable unto his Humility. In all His Places wasting his Life for the Public Good: Doing much Good, but Scraping up Nothing to his Private Good. The Public did not serve Him, but He did serve the Public: He was the Servant, Not the Executor, of the Land. He might truly say, as once Samuel did, Behold here I am, witness Against me, Whose Ox have I Taken? or whose Ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received Any Bribe, to blind mine eyes therewith? 1 Sam. 12. 3. 3. He was a Believing Christian: prising and exalting Christ Above All, and Rejoicing in Christ as in His only Best of All; Nay, often exposing his very life, Jeoparding it in th●●igh places of the Field, Not counting it too dear for Christ and His Cause. But, as one spoke well, Seldom is Excellency in Any Kind long-lived. When we see Men Abundantly laid out for Christ, and Acting for Him, It is an Ordinary Symptom, That they have Not much time left to do for Christ. When a Person is High in Grace, He is Nigh to Glory; the Nearer the Centre, the Swifter Motion. And thus it befell him: His days were Fulfilled even in the midst of his days. Weakness and Sickness suddenly seize on him, and at length translate him to be with His Christ, which is best of All. And all these Death-summons and Death-strokes he did Bear with that Heavenly Patience, and sweet composedness of Spirit, that as the Jews ●eign of Moses' Soul, That it was Sucked out of his mouth with Kisses; So His Soul did Kindly take leave of His Body, that, without a Metaphor or Hyperbole, His Death was but a Sleep and Rest. And Here, by the way, suffer me (as a Friend) to speak for him, who cannot Now speak for himself, In Taking off that Falsehood, Bold and Notorious Falsehood, Raised on him by That Generation of Liars, even whiles he was yet living, and able to confute it, himself; As Luther did the lying Scandals of the Papists, concerning his strange hideous Death and Burial. Some had Raised on him, at the beginning of his weakness, That he was Fallen mad, and they Assign the Particular Occasion of it; Then both which Nothing could be more Falsely said. The very Truth is, That he was of a composed Mind to the very last Gasp, and so composedly Himself, that within a Few hours before his Death, he perfected his own Will with his own Hand. But This is an old malicious Trick of the Devil, to oppose Good Men, living, and to reproach Good Men dying, and dead. Jesus Christ could Not Escape it in his Life, Nor yet when laid in his Grave. No more could the Apostles of Christ, Nor the Primitive Christians, Nor those Eminent Servants of Christ against Popery, Hus, Wicliff, Luther, Calvin, Oecolampadius, Beza, Junius, etc. Nor yet many Glorious Instruments in our own days. The Servant is Not Above his Master: If Christ himself were Accounted Mad, it must Not seem harsh, Nor strange, that Any of his Servants be Reputed so. And besides this, it is also a Comfort to Good Men when None speak evil of them, but evil men; Nor can these speak evil of them without a lie, as Jerom hath it. And truly it is a Sure Sign, that there is something of Great Worth in that Man, whose Name wicked men do strive so much to asperse and wound. The Dogs bark most, when the Traveller Gallops. But let these poor spirited men have leave to please themselves, who have no other weapon, but a lie and a Reproach, left to Revenge themselves. This is the Truth, Our departed Brother lived in Faith, and died in Peace. If in Any thing he might truly be said Not to be Himself, it was only in this, That He was Not his Own, but Christ's. And so I have done with him, and with you, save that I have a Word to them who stood in Near Relation unto him. I confess your loss is Great, but let this comfort you, that so His Gain is also exceeding Great. You have more cause to Rejoice that you had such a Husband, and such a Son, than you have to Grieve that God hath Taken him from you. He is but Gone before, you must shortly Fellow. In the mean time make up All your Comforts in God. Though these Outward Comforts die, yet the God of All Comforts lives for ever▪ The Sun still shines, though the Glass-windows be broken. And let us All here at this time Go away the Better. We must Every one, ere long, die, and come to Judgement, and Give an Account of our Life. Live so, that you may live for ever; and die so, that you may die but once. You Are Servants, and I trust Christ's Servants: Be doing the Work of Christ, and be Faithful in That Work of Christ. Blessed is that Servant, whom His Master, when He cometh, shall Find So Doing, and So Living! FINIS.