together, they hear not the voice of the oppressor.” (Job iii. 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. xxvi. 41) and though "to will be present with us, yet how to perform the thing that is good we find not." (Rom. vii. 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. xix. 16. Isai. lvii. 1)

Secondly, Positively. This gain by death appears in the many 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. ii. 11. John xv. 19. Numb. xxiii. 9. 1 John iii. 1) Hence the body is called a tabernacle,' (2 Cor. v. 1. 2 Pet. i. 13, 14) in allusion to the tabernacles m wherein the Patriarchs sojourned as strangers; (Heb. xi. 9) unto which pilgrimage, and unfixed condition, the apostle there opposeth a city which hath foundations,' (ver. 10) a sure house, an abiding kingdom which cannot be shaken. (Heb. xii. 28) Here indeed we are said to be in Christ, and Christ in us; (Gal. ii. 20. Eph. iii. 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. i. 23. 1 Thess. iv. 17. 2 Cor. v. 8) Here we are in the same family indeed: (for the church in heaven and the church on earth is but one family, Eph. iii. 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

Digest. de verborum significat. 1. 239. sect. 2.-M. Anton. 1. 2. sect. 17.— Tertul. de resur. c. 41. Diodor. Sic. 1. 1. M. Anton. 1. 3. sect. 11.

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we shall see, know, love, and possess Christ perfectly and herein is the answer of Christ's prayer, (John xvii. 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 live, is mortal and perishing that which we go unto, is durable and abounding. (Job x. 10) The ordinary manna which Israel gathered for their daily use, did presently corrupt, and breed worms; (Exod. xvi. 10) but that which was laid up before the Lord, the hidden manna in the tabernacle, did keep without putrefaction, verse 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. iii. 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 through; water continually springing and running forward into everlasting life. (Ezek. lxvii. 4, 5. John iv. 14, and vii. 38)

Hæc brevis est, illa perennis aqua.

3. It makes us perfect in our spiritual part, "The spirits of just men made perfect." (Heb. xii. 23) It gives us our white and triumphal robe." (Rev. vi. 11. and vii. 14) It fits us to be presented to God without spot or wrinkle.' (Eph. v. 27) The bodies of the Saints when they were dead, were washed, (Acts ix. 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 just account of all that it hath received, and will restore in honour what is received in dishonour. (1 Cor. xv. 42, 43) It will say to us, as the keeper of the prison to Paul, (Acts xvi. 36) "The Lord hath sent to let you go: now therefore depart, and go in peace." We see the paradox cleared, the difficulty removed; the

n Vid. Stuck. Antiq. Conviv. 1. 2. c. 26.

gain demonstrated; only we must remember it is not gain to all, it is μol тò àπobavεiv xépdos. To believers as such, and, therefore, only to them. To wicked impenitent sinners, that die in their sins, death is a king of terrors; (Job xviii. 14) a gaoler, a tormentor, with his keys, his shackles, his hot iron, his halter, his axe, his gibbet. He is still a stinging and a fiery serpent; a trap-door into hell. Death is never our gain, but where Christ is our life: he to whom to live is lust, and not Christ,-to die is loss, and not gain.

And now since gain is one of the Dianas of the world, every one will say, "Who will shew us any good?" (Psal. iv. 6) Our wisdom must be to distinguish true gain from counterfeit; to make godliness our gain; (1 Tim. vi. 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. vi. 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. P "When a man dieth, he carrieth nothing away; his glory shall not descend after him ;" (Psal. xlix. 17) but there are durable riches; (Prov. viii. 18) a treasure of good works, which will follow a man into another world. (Rev. xiv. 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. vi. 19)

Now since 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,' bat in order unto health. And dangerous chargeable voyages by sea, are not, in themselves, beneficial at all, but

Vid. August. in Psalm 48.

ν Ἐγὼ δ' ἐς ἅδην οὔτε χρυσὸν οὔθ ̓ ἵππον, Οὔτ ̓ ἀργυρὴν ἅμαξαν ᾠχόμην ἕλκων, &c. De Nino Phoenix Colophon. apud Athenæum 1. 12.

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 iii. 20-23. Jonah iv. 3. and in great anguish men are apt to do, Jer. viii. 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 may be desired. So Jacob waited for the salvation of God. (Gen xlix. 18) So Simeon desired to depart in peace. (Luke iii. 29, 30) And so our apostle here, "I desire to depart, and to be with Christ, which is far better." (Phil. i. 23)

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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. xxviii. 20) When men grew weary of the long and tedious compass in their voyages to the East Indies, and would needs try a more compendious way by the north-west passage, it ever proved unsuccessful. "Our times are in God's hands," as the Psalmist speaks; (Psalm xxxi. 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 or rest, as not to be willing and contented with our workingday, or labour. A composed frame of heart, like the apostle 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 encreaseth his sin; if he die, he entereth upon his sorrow. But unto a godly man,

either condition is comfortable and blessed his life is fruit

ful, his death is peaceable; the grace of Christ is manifested in his life, and the glory of Christ is manifested in his death. Let us be careful to secure the pronoun here, quoì, 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 elogies, as the painters did Agamemnon's grief for Iphigenia, with a veil 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

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shall find him to be as Aristotle's character is of his honest man, 'Avp TEтpάywvos, a four-square man,' that had, in every capacity, a basis of honesty and integrity to fix upon.

How tender and dear a 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 drugs 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 sereneness 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 balsamick nature; all for healing and helpfulness.