DEath is the lot of all men, to desire death the temper of few men; it is that guest which every man must en­tertain, and yet scarce any man will bid welcome. Many are so wicked that they scarce think of it, more, far more are so weak that they do not desire it. Indeed to desire death a­right, argueth one more than a Man, a Christian; [Page 2] nay, more than an ordinary Christian, a strong Saint. Such an one was he who uttereth these words; a Starre of the first magnitude, a Chri­stian of the highest forme. But yet the exam­ples of Eminent Saints, are set as Copies for us to write by; and though we cannot presently obtain, yet we must seriously indeavour, that the same mind may be in us, which was in this holy Apostle, who saith, I am in a strait betwixt two, having a desire, &c.

In which Verse are two Generals observable: Namely

Deaths Description, in those words, To depart, and to be with Christ, Where we are to take notice of

The Nature of Death in Generall, it is a Depa­ture.

The Consequent of it to the good in particular, and that is being with Christ.

St. Pauls affection towards Death in the rest of the Verse, where is to be considered,

The Quality and kind of the affection, it is a de­sire.

The AEquity and justice of the Reason, enducing to it, because it is far better.

The Energy and strength of it, in the Effect flow­ing from it, in that he was in a strait betwixt two. Of each of these in their Order;

Beginning with the Description of Death, and that Gen. 1.

As to its generall nature in the word Depart. A­mong the many acceptions of the Greek Verb, none Partie. 1. [Page 3] more sutabler to this place than that which is the most plain: namely to remove or depart, answering to the Hebrew word, [...] whereof the Syriack here maketh use, and with which agree the Latine words, Migrare, abire discedere. So that the Assertion couched in this Expression, is Obitus, Abitus; Dying, is a going hence; the time of death is [...], the time of our 2 Tim. 4. 6. Departure.

A Departure it is, and that both of the soul, and of the Person, of the soul, out of the body, of the person, out of this world. I find the Apostle Pe­ter 2 Pet. 1. 14, 15. in two Verses describing Death by two words, which set forth this double Departure, the one [...], a putting off, the soul putting off the body when we dye, as the body doth its Cloathes when we goe to sleep; the other [...], a Decease, or going out of the AEgypt of this world.

1. It is a Departure of the soul from the bo­dy, when Death cometh with its sharpe Edge. the loving knot which nature tied between those two deare Friends is cut asunder: as darknesse is the absence of light when the Sunne remov­eth from our Horizon; so is death the privation of life when the soul removeth from the body. In this respect it is defined by Tertullian to be Tertul. l. de a­nimâ. c. 27. Ambros. de bo­no mortis, c. 2. Plat. in Phad. Cic. in Tusc. dis-junctio, by St. Ambrose, to be absolutio, by Plato to be [...], and by the Latine Oratour, to be discessus animae à cor­pore, a dis-joyning, absolving, loosing, a separation, mi­gration, and departure of the soul from the body.

[Page 4] Indeed it is but a Departure of the one from the other, not an annihilation of either, anima absolvitur, corpus resolvitur, the soul is let out of Ambros. ibid. the body, and the body is resolved into its first Principles, whereof it was compounded, but neither returneth to nothing. Fully to this purpose St. Austin, Mors non consumit conjuncta sed divi [...] dum origini Aug. l. de spir. & anim. c. 43. suae utrumque reddit, Death doth not consume but divide those parts which were before conjoyned, each returning to its Originall; that is as Solo­mon explaineth it, the dust to the earth, and the soul to God. I grant when a man dyeth he ceaseth to be a man, but not to be; Sic Eccl. 12. 11. in non hominem vertitur omnis homo, saith the Poet and rightly; but not in non ens, the Materials still remain, though the house be puld down, and the Fabrick dissolved.

2. It is a Departure of the person out of this world. The Greek word most properly ad rem nauticam spectat, is used by Seamen, who are said to loose from the Haven when they depart from the shore, and put forth to Sea; thus when a man dieth, he departeth from the shore of this world, and launcheth into an Ocean of Eternity. Sometimes the word is used of Souldi­ers, who when they remove, take down, and unloose their Tents which were fastned to the ground; thus by Death our earthly Tabernacles are dissolved, and we remove to another place. 2 Cor. 5. 1. This world in this respect is compared to an Inne, since as Cicero well, Natura nobis commorandi, [Page 5] non habitandi locum dedit, God hath given us here not an house to dwell, but only a place to sojourne in. It is said of our Saviour [...], he dwelt among us, but as in a Tent; yea he Iohn 1. 14. was borne in an Inne, to teach us, that he for his time, and surely then we for ours, are but so many Travellours still upon Departure. Indeed it is a very frequent Metaphor, by which our present condition is described, we are said by the Apostle Peter to be Pilgrims and strangers, Om­nis 1 Pet. 2. 11. homo advena nascendo, & compellitur migrare moriendo, saith the Father elegantly, Every man Aug. is borne a stranger, and when death comes, he must be gone: in reference to which is that of Iob, Man giveth up the ghost and where is he? Iob 14. 10. which is not to be understood absolutely, for to say a Man is no where at all, is to say he is no­thing; but restrictively, he is no where, here upon earth, he is not among the living, he is vanished out of this world. To close up this:

1. Since we Depart by Death, why do we dote on life? and seeing we must leave, why do we love this world? If a Man in a forreigne Countrey, where his stay will be but for some Moneths, should put himself to a great deale of cost in Building and Planting for his delight; or one who liveth in an house whereof he hath but a Lease for a few yeares, should lay out a great deale of money in adorning and beautifying it, would he not be accounted a Foole? Oh what mad Men are we, who set our hearts, [Page 6] and bestow both our love and care upon this world, when we must ere long depart? Let me therefore bespeake you in the language of the Prophet Micah, Arise ye and depart, for this is not your rest; you cannot fix or stay long here, Mic. 2. 10. depart before you depart; let your affections de­part from the love of, before your persons depart from their being in this world; and let your souls by divine love go forth, whilst yet they are in your bo­dies.

2. When death comes we must Depart; why do we not make ready for our Departure: when we depart, we must walke through a shady Val­ley? Oh let us provide for our journey, having according to our Saviours counsell, Our loynes Luke 12. 35. girt, and our lights▪ burning: or rather (the Greeke word belonging most properly to Mar­riners,) when we depart, we launch into Mare mortuum, the dead Sea; Oh let us before hand Rigge the Vessell of our souls, that it may be fit to Saile; let Faith be her Rudder, Hope her Anchor, Sincerity her Ballast, a profession of the Truth her Sayles, Love her Cordage, good Workes her Fraight, a good Conscience her Pi­lot: And being thus provided, whensoever the time of our Departure shall come, we may na­vem committere, with confidence commit our Ship into the hands of Christ. And so much shall suffice for the first part of Deaths Descrip­tion in that word, Depart, which is as it were the Heart and Center of the Text, wherein the seve­rall Lines meet: Go we on to

[Page 7] The other part of Deaths Character, which is the consequent of it in regard of good-men, and that is, be­ing Partic. 2. with Christ.

In every locall motion, there is a double term, to wit, à quo, and ad quem; from whence, and to which; It is so in this Departure whereof my Text speak­eth, the terme from which is not mentioned, but hath been already supplyed; the soul de­parts out of the body, and the man out of the world: the terme to which he Departs is plainly and punctually exprest, to be with Christ.

Indeed this is not true of every one who de­parts by death, but only of the good. Balaam saw so much, which made him wish, O that I might dye the Death of the Righteous. When we dye, the souls of all go ad Deum Judi­cem, to God a just Judge; but only of the good ad Christum redemptorem; Christ a merci­full Saviour. It is not a common favour to e­very man, nor yet is it a personall priviledge of St. Paul. To me (saith this Apostle a little before) to live is Christ; and here, Having a desire to depart and to be with Christ, put them together, and you may see the just latitude of this benefit: every one who in some measure liveth to Christ, when he dyeth shall be with him. What here St. Paul assureth himself of, Christ promiseth to the Thief on the Cross, thou shalt be with me; not only eminent Saints, such as St. Paul was, but penitent sinners, such as the Thief was, shall be with Christ. Blessed are the dead (saith St. Iohn) who dye in the Lord, all who [Page 8] by a lively faith and timely repentance die in, are blessed in being with him.

This being with Christ, is that which all true Chri­stians partake of not before, and in some respect pre­sently after their departure.

1. We cannot be with Christ till we depart hence; This Apostle is express, Whilst we are in the body we are absent from the Lord. It is 2 Cor. 5. 6. one thing to be in Christ, and another to be with him; that is by faith, and is now attaina­ble: this is by sight, and is not to be enjoy­ed till hereafter; we must be in him before we dye, else we cannot dye in him; but we shall not be with him till we are dead. It is one thing for Christ to be with us, and another for us to be with Christ, that is our comfort in life, but this our happiness after death: now he walketh among his golden Candlesticks, the Churches; but then it is the Members of his Church shall walk with him; now his spirit is with us, but then it is, that our spirits shall be with him. It is one thing to come to Christ, and another to be with him, that is a preparation for this; it being impossible to be with him, to whom we do not come; but whereas that is the duty of this life, this is the felicity of that other life. Finally there was a time when Christ was on Earth, and then his Disciples whilest alive had the ho­nour to be with him; but now he is gone into Heaven, and therefore we must leave earth or we cannot be with him.

2. Not till we dye, and withall when we dye we [Page 9] shall be with him: From henceforth, is St. Iohns word, Blessed are the dead. To day was our Rev. 14. 16. Saviours language to the Thief; and here being Luk. 23. 43. with Christ, is set down as the immediate con­sequent of our departure. Indeed had not St. Paul hoped to be with Christ before the Resur­rection, his desire of departing had been irrati­onall; it being far better to live, in doing Gods service, then to sleep in a Grave: or if he had desired to depart, it must have been only upon the account of being at rest from trouble, not of being with Christ: nay since, as he saith in the next Verse, his abiding in the flesh, was need­full for the Philippians, his desire to dye, and his strait about it, had not only been irrationall, but irreligious, had it not been, that he perswaded himself, that so soon as he was departed, he should be with Christ.

Only a distinction must be here annexed of be­ing with Christ in our persons, and in our souls; of the former our Apostle speaks, as not to be till the last day, when we shall meet the Lord in the Aire, and so shall be ever with the 1 Thes. 4. 17. Lord; of the latter he is here to be understood; the Union of the soul with Christ, being that which followeth upon its dissolution from the bo­dy. St. Iohn in a Vision saw the souls of them that were slain for the word of God under the Rev. 6. 9. Altar, that is, with Christ, who was our sa­crifice on Earth, and is our Altar in Heaven; and when we remember that Christ promised it to a penitent Malefactor, we must not con­fine [Page 10] it only to suffering Martyrs. The summe is, At the Resurrection shall be the reunion of soul and body, and so the compleat glorification of our persons with Christ; but immediately after death, the souls of all them who were in Christ by faith, are with him by sight.

It were easie to trace the footsteps of this truth in the Writings of the Fathers, Omnes sancto­rum animae cum Christo sunt & exeuntes de cor­pore ad Christum vadunt, expectantes Resurrecti­onem corporis sui; All the souls of the Saints go­ing out of the body, go to, and are with Christ, expecting the Resurrection of the body. So Gen­nadius, in St. Augustin, and in another place of Aug. l. de Eccl. dogin. c. 79. Id. De consid. mort. Serm. 2. that Father, it is expresly said, Recedens anima ab Angelis suscipitur, & collocatur in sinu A­brahae, si fidelis est; aut in carceris inferni cu­stodia, si peccatrix est. The departing soul is re­ceived by Angels, and if believing, is placed in Abrahams bosome; if impenitent; cast into the Prison of Hell till the appointed day of its being united with the body. Were it needfull, I could bring many more Testimonies of this truth, out of Iustin Martyn, Gregory Nazianzen, Macarius Just. M. Quaest. & Resp. Orthod 9. 75. Greg. Naz. in erat. Caesar. Macat. hom. 12. Chrysost. in Phil. hom 3. with others. But let St. Chrysostome suffice in­stead of all, and that in this place, where he saith, the just after Death are with Christ, [...], or as a late Writer conceiveth it should be, [...], Not beholding him through a glass by faith, but face to face.

The Doctrine thus axplained and confirmed, be­cometh [Page 11] a strong Argument proving against.

The Psychopannychists, That the soul doth not dye, nor yet sleep with the body, untill the Resurrection; for the souls of the good are with Christ; and by the rule of contraries, the souls of the bad with the Devill, neither of them are with the body.

The Papists, that there is no Purgatory after death, through which the souls of penitent sinners pass be­fore they be with Christ; for if they be immediate­ly with Christ, it is in Paradice not Purgatory; and if any one should have passed through a Pur­gatory, in all probability it must have been the Thief, whose life had been so flagitious, good works were so few, and conversion so immediately before his death.

That Opinion (which yet I confess is ancient and harmeless,) of assigning a place of rest and Iren. adv. haer. l. 5. felicity, to the separated souls of the just on this side the Heaven of the Blessed, for if they be with Christ, it probably followeth they must be where he is, and that is far above all Heavens, not only in A, but The place of happiness.

The Lutherans who affirme the glorified Bo­dy of Christ to be every where, for then it is on earth as well as in Heaven: and what need St. Paul desire to go hence that he might be with him? But to enlarge in Controversies, befits not the Pulpit at any time, much less when it is hung with black. My work now is not the Confuta­tion of Errors, but a Consolation of the Mourn­ers; nor can there be a better ground of comfort [Page 12] then this Meditation that our godly friends, being de­parted are with Christ, [...] Chrysost. Ibid. [...], saith St. Chrysostome, Let us rejoyce over the just not only living but dy­ing. Why should their departure which is a meanes of joy to them, be matter of grief to us? Why so much troubled, that they can no longer continue with us, whenas they go to be with Christ? To mourne for anothers happiness is the envy of an enemy, If you loved me (saith Christ) Jobn 14. 18. you would rejoyce because I go to my Father. Do­cens scilicet & ostendens, cum chari, quos diligimus, de saeculo exeunt, gaudendum potius quam dolen­dum, So St. Cyprian, teaching us rather to re­joyce Cypr. de Mortal then weep at our friends Departure, who seem to say to us, If you loved us, you would re­joyce because we goe to Christ. A Consideration, which as it may take off our unwillingness to part with, so it should make us willing to go after them; and this leads me to

St. Pauls affection, and therein Gen. 2. Partic. 1.

The Quality and kind of it, namely an affecti­on of desire, Having a desire: St. Paul was not only content to dye, and willing to live, but con­tent to live, and willing to dye; nor was it a slender wish, but [...], a fervent desire, and that not transient but permanent, [...], not only desiring, but having a desire as it were fixed and setled in his mind.

For the further opening of St. Pauls desire in reference to death, it will be needfull to resolve two Quaeries, the one concerning the possibility, whi­ther [Page 13] any man can desire death? and the other con­cerning the legitimacy, whither any good man may de­sire it?

1. It may rationally be enquired, how any man can desire to dye? since only good (either in rea­lity or appearance) is the Object of desire, whenas-death depriveth us of good, nay is the worst of tempo­rall evils.

But to this it is justly answered, that however death considered in it self is an evill, and so for­midable, yet to a good man it becometh good, and so desirable. Our Apostle expressing death as the Object of his desire, clotheth it with a smooth word to depart; and if you please a little more nar­rowly to look into the use of the word, you shall find it represents death as advantagious, and conse­quently to be desired.

Sometimes it is used of a mans returning to his home or Countrey: St. Ierome renders it reverti, Hier. Turtul. Turtullian recipi, the Marriners going forth to Sea, are said [...], to loose from the Haven, and when they do this by way of returne homeward, [...] a re­turne from strangers to ones own home is thus styled; Luke 12. 36. it is applied to Conquerours, coming back from the Wars; and the Lords returning home from the Wed­ding, is expressed by this phrase. Whereas all men are in truth, and good men in their own esteem stran­gers, by death they go home to their Heavenly Countrey, Quis non peregre constitutus properaret in patriam regredi; What stranger doth not long Cypr. Ibid. to return to his native soyle? nothing more naturall [Page 14] to a man then to love his home, death is a departure home.

Sometimes it is used for mens being set free from bonds and Prison; and of Oxen, when after their labour in the evening, the yoake is taken from off their necks, The body is as it were the Prison of the soul, yea the whole world is but as a larger Prison, to a Saint from which death sets him free. Dissolvi nonquaereret Paulus nisi se proculdubio vinctum vide­ret, Greg▪ Mor. l. 5. c. 40. In that St. Paul desired to be loosed, no doubt he apprehended himself a Prisoner. Was ever any man in love with his Fetters? and what Prisoner doth not groan for enlargement, or captive would not welcome liberty? death is a departure out of Pri­son.

Once more, It is sometimes used of going to bed; we are wearied in the day of our life with manifold labours, at the evening of death we go to our bed; so the Prophet Isaiah's expression of the Righteous when they perish they enter into their beds. Doth not the weary Labourer long to be in his bed of ease and Isai. 57. 2. refreshment? Death is a departure to our bed; and no wonder if under these considerations of rest and liberty, and returning home, it be the Object of desire.

To all this it may be further added, That the primary object of St. Pauls desire, was not the de­parture, but being with Christ. Sutable to this it is that else where he saith, We that are in this Ta­bernicle do groan being burdened, not for that we would be uncloathed, but cloathed upon; that which a 2 Cor. 5. 4 Christian so earnestly desires is the state of bliss in [Page 15] the enjoyment of Christ. Death is only desired in order to that, and that upon necessity, because there is no going to Christ without a departure hence: o­therwise the best men would abhorre it. By this time you see the Resolution of the first Quaery, which amounts to this, that death was not by St. Paul, is not, cannot be desired by any one, but only in ordine ad aliud, in order to that which followeth it, and espe­cially the being with Christ.

The Quaere which would next be satisfied refers to the Legitimacy, Whither, and how far death may Quer. 2. be desired? To which end be pleased to knew, that that desire of death which is lawfull, yea not only lawfull but excellent.

1. Is not Active but Passive, So the Vulgar La­tin Vulg. Lat. reads it, Cupio dissolvi, I desire to be dissolved. In some cases the truth of our destre is testified by the Exod. 20. 12. endeavoure but it is not so in this, that command of killing, respects a mans self as well as others, and forbids not only the act but the endeavour; he that by neglect of good meanes shortens his life, or by any evill meanes attempts the hastening of his own death, being no other in Gods account, then a self-murderer. We must not desire death as we desire grace; we ought so to desire grace, as to use all wayes for the ob­taining it; we must not so desire death, as to take any course for accelerating it.

2. Not impatient but submissive, not repining at Gods delaies, but waiting his leisure, if God please, or when God pleaseth, is the language of a Christian, as in others, so in this matter. Indeed Simeon pray­eth, Now lettest thou thy Servant depart in peace, Luk. 2. 29. [Page 16] but it was as appeareth by that addition (according to thy Word) because having seen the Messiah, he knew the time of his dissolution was come. We must not limit God to this or that season: And whi­lest we desire the thing, we must contentedly wait the time. Sapiens è vita non fugere debet sed ex­ire, Sen. Ep. 24. saith Seneca. A wise man must not fly, but go out of life. He learneth accipere, to receive death willingly, but he hateth arripere, to runne upon it desperately: Nor dare he break the Prison doors, though he be ready (when God sets them open) to go forth. Animus piis omnibus retinendus est in custodiâ corporis, nec injussu ejus a quo ille est nobis datus ex hominum vita migrandum, saith the Ora­tor. Cic. Our Soul must not be dismist out of, without his leave who infused it into the body. In this re­spect the good man hath a desire at once both to live and to die, according to Divine appointment. If God will have him continue longer on earth to do him service, he is willing, and if he will take him to him­self, he is willing; resolving still to bow his will to Gods.

3. Lastly, Not Carnal, but Spiritual. Ma­ny there are, who wish themselves in their Graves, meerly out of discontent at the condition of their life; either because they have not what they would, or suffer what they would not. Some there are who desire to die, that they may be in Paradise, rid of misery, and enjoy faelicity: But the right desire after death, is upon higher and spiritual Grounds, not so much to be free from sorrow, as sinne: to be in Paradise, as to [Page 17] be with Christ. Indeed, these words to be with Christ, are both Incentive and Directive to our desire of death. No stronger Argument why we should desire it; no higher end for which we should desire it. What can make death welcome to us, if this of being with Christ will not? Nor should any consideration make it more wel­come to us, then this of being with Christ. And thus you have the second Question answer­ed; the result whereof is, that provided we do not hasten our own death, but are content to tar­ry Gods time, and that we do not only or chiefly wish it for self-ends; we may, nay we ought to desire (if God will) that we may depart and be with Christ: and this is that whereof our Apostle hath here given the Phillipians and all Christians a Pattern.

But oh my Brethren, how doth St. Pauls de­sire upbraid our backwardnesse, and chide our feares? It was St. Cyprians complaint of the Christians in his time, and it is still true: Obniti­mur Cypr. de mortal. & reluctamur & pervicacium more servorum ad conspectum Domini cum tristitia & maerore per­ducimu [...], excuntes istinc necessitatis vinculo, non obsequio voluntatis: We resist and struggle, and like peevish servants, must to our grief and sorrow, be forced into our Lords Presence, going hence not with a willing obsequiousnesse, but out of a compelling necessity. Omnes refugiunt terminum ad quem cu­runt, said Seneca: Truly, all men would fly from Sen. Ep. the Goale of death to which they runne. I am afraid the most Christians are unwilling that should be [Page 18] granted for which they pray, when they say, Thy Cypr. de mortal. Kingdome come; in which respect the fore-menti­oned Father expostulateth. Quid oramus & peti­mus ut adveniat regnum caelorum, si captivitas terre­ [...] delectat? Why do we daily pray that the King­dome of Heaven may come, when as we are so much pleased with a captivity on earth? The truth is, we are so farre from making death the Object of our desire, that it is the ground of our fear; yea, we tremble at the very thought of it. Indeed, that they should fear death, who being called Christians lead wicked lives, is no wonder; and well were it if many of them did more fear it, then they doe. But why? oh why this Pusilla­mous spirit in good Christians? Let him be afraid Id. ibid. to die, who is not born again of water end of the Spirit; who looketh upon the continuation of life, as a respite from torment to come, and his first death to be a passage to a second? But for Belivers, who are the Children of God, Members of Christ, and Heires or Glory to be afraid to depart, how in­congruous?

Receive therefore a word of Exhortation, Give not over till you have brought your hearts to this sweet frame. He hath not enough con'd Happi­nesse, that is loath to goe to it, though it be through a dead Sea; nor can he be justly thought desirous of Heaven, who is unwilling to shake hands with earth. It was justly said to that lame begger, who refused the offer of his Prince to take him into his Coach; Optime mereris qui in luto haereas, Thou well deser­vest to stick in the mire. And surely, it is but fit [Page 19] that they should live and lie in sorrow, who are un­willing that Christ should take them up to himself. What is the Devils great design, but to keep our souls from Christ, and shall we comply with him in an unwillingnesse to depart that we may be with him? Our belssed Iesus willingly came down from Heaven to earth, that he might be with, and die for us: Shall not we willingly goe from earth to Heaven, though it be by death, that we may be and live with him? Especially considering the great advantage which hereby accrueth to us. And that leads me to

3. The Equity and justnesse of the Reason en­ducing St. Paul to this desire in those words which is farre better. The Emphasis of the Greek phrase is very observable; it is [...], better, nay [...], farre better; nay [...], much rather: or (as our translation) farre better. The Arabick seemeth to labour in expressing it by two words of the same signification, which is farre more excellent and tran­scendent, Arab. withall annexing the Pronoune (for me) which is not mentioned but to be supplied in the Greek. To die in respect of all, is not better then to live; but in respect of them who dying are with Christ. For St. Paul to die, though it were to be with Chriss, was not better for the Philippians; he intimateth in the next verse that it was needfull for them that he should live in the flesh, but for himself it was better, farre, infinitely far better, that he should depart and be with Christ.

And now I am fallen upon a pleasant subject, the transcendent happinesse of being with Christ. But I [Page 20] cannot long insist upon it, nor if I should, am I able fully to unfold it. We shall never know the blisse of being with him, till we come to be with him. Only in a few words let me give you a glimpse or taste of its surpassing excellency.

To this end I shall make use of that three-fold good which is the Object of mens desire in this world, and maketh them so much in love with it, namely Profit, Honour, and Pleasure; in all which respects it is far better to be with Christ.

1. It is farre better in point of Profit. Christ is said by the Author to the Hebrews, to be appointed Heir of all things: Being now in Heaven, he is in Heb. 1. 0. possession of these all things, whereof he is Heir: And when we shall be with him, we shall be [...], Co-heires with Christ; who (though our Elder Brother) admits us to have a share in the Rom. 8. 17. Inheritance. Whatsoever we enjoy in this world is but a small pittance in comparison of that Inheri­tance. Prov. 8. 18. Christ in the Person of Wisdome, saith of himself, With me are riches, yea durable riches. With him, they are not for himself only, but all that are with him: Yea, whereas the riches of this world are uncertain, those are durable; and therefore as to wealth it is better, farre better to be with Christ.

2. It is better in point of Honour. To be with Christ, is to sit together with him in heavenly pla­ces; Eph. 2. 6. that is St. Pauls phrase to the Ephesians. More then so it is, To sit with him in his Throne; that is Rev. 3. 21. St. Iohns phrase. The Saints with Christ have a full view of his Glory. So our Saviour prayeth; [Page 21] Father I will that those whom thou hast given me, be Joh. 17. 24. where I am, that they may behold my glory which thou hast given me. Nor do they only behold but par­ticipate of it. [...], we are glorified together Rom. 8. 17. 2 Tim. 2. 1 [...]. with him; yea, [...], we shall reign with him. They are both St. Pauls Phrases, which lat­ter fully answers to that of sitting with him in his Throne. Whereas the Servants of Christ in this world, are for the most part in a low and mean con­dition, they shall be no lesse then Kings when they are with Christ; having Crowns on their heads, and Septers in their hands, farre excelling all secular Dignities. And therefore as to Honour, it is farre better to be with Christ.

3. Once more, It is better in point of Pleasure. To be with Christ, is to Sup with him, so St. Iohn; and no Dainties so sweet as those which are prepared for us in that Supper of Glory. To be with Christ, is to be with him in Paradise; and no delights com­parable Rev. 3. 20. to those of Paradise. It is to be with the Fountain of life; and no waters so sweet as those which we drink at the Fountain. It is to be with the Sun of Righteousnesse; And if there be a great deal of refreshment in the beames which this Sunne M [...]. 4. 2. sometimes darts upon us whilest we are here, oh what content is there in being with the Sunne it self! The Truth is, none of these carnal pleasures which this world affords, can give the soul satisfaction; so that as the Dove found no rest till it returned to the Ark; it finds no content till it come to Christ. Our greatest joy here, is the hopes of being with him here­after: to whom those words of the Psalmist may [Page 22] be truly applyed; In thy presence is fulnesse of Joy, Psal. 15. 10. and at thy right hand are pleasures for evermore. And therefore as to Pleasure, it is farre better to be with Christ.

Indeed, well may being with Christ be better then all enjoyments on earth, when it is the best of Hea­vens Happinesse. It is true, we shall in Heaven be with our godly Friends, with all the holy Patriarchs, goodly Prophets, glorious Apostles, noble Martyrs, faithfull Confessors, glorified Saints, and Blessed An­gels; but all this is nothing to the blisse of being with Christ. It is the presence of Christ which is the Hea­ven of Heaven: Without him Heaven would not be Heaven; and with him, even Hell would be Heaven. Whom have I in Heaven but thee, saith David to Psal. 73. 25. God. What were these visible Heavens without the Sunne? What were the Empyreyal Heaven with­out God and Christ.

By what hath been said, it appeareth that St. Pauls desire of death, was not an extravagant passion, but a well grounded Affection, nothing be­ing more rational then that every one should most de­sire that which is best for him. Oh let us learn to have the same estimation of Christs presence, and then we shall have the same affection to death which St. Paul had! The Queen of Sheba said to Sol [...]on, Happy are these thy servants which stand ever before 1 King. 10. 8. thee. But oh how happy are they that stand before, and are ever with thee, oh blessed Jesus! It was a de­vout speech of old Bullinger, Socrates gaudet sibi n [...]or­iendum Bulling. esse propterea, quod Homerum, Hesiodum & ali­os prestantissimos viros se visurum crederet: quanto [Page 23] Magis ego gaudeo, qui certus sum me visurum esse Christum servatorem meum, &c. Secrates rejoyced at death, believing he should see Homer, Hesiod, and other excellent men, how much greater is my joy, who am sure, besides many holy men, to see my Saviour Christ, the eternal Sonne of God in the flesh? Cerci­das Mat. 17. 4. (as we read in Caelius Rhodiginus) told his Cael. Rodig. l. 21. c. 44. Friends on his dying bed, He left this life with de­light, in an apprehension of enjoying after his death the company of Pythagoras the Philosopher, Heca­teus the Historian, Olympus the Musician, and Ho­mer the Poet. Oh with what cheerfulnesse should we depart in the assured hope of enjoying not only the Society of Abraham, Isaac, and Iacob, but Christ himself! When the Holy Apostle St. Peter was upon the Mount with Christ at his transfigu­ration, he cryeth out [...], it is good for us to be here. How much more reason have we to say of being with Christ in Heaven, It is good, It is best, infinitely best for us to be There. And therefore as Moses went up to a Mount to die, so we should gladly die, that we may go up to that Mount where Christ is.

I end this: There want not many Compari­sons to be made in this kind, whereby death See my Ser­mon called the Epitaph of a godly man. may be rendred desirable, but none so cogent as this. We should be willing to depart, because it is better to be at home then in a strange place: To be in a Palace, then a Prison; in a Paradise then a Wildernesse; at rest, then in labours; and to be free from sin, then to fall into it. But much more willing, because it is farre better to [Page 24] be with Christ, then abide in the flesh.

3. There is onely one part of the Text be­hind, and that is the Energy of this desire in the Effect flowing from it, which is expressed in the beginning of the verse, I am in a straight betwixt two. What those [...] two things were, is easily found out by what hath been already said, as also by that which praecedeth and followeth, namely to live, and to die: To depart and be with Christ, Ver. 21, 24. and to remine in the flesh. Between these two, St. Paul was straightned; to wit, which he should make choice of, and according to the signification of the Greek word [...], was in such a perplexi­ty that he knew not what to do; like a Beast that is put into a pound, or a People that are beseiged in a City.

There is in every one of us (nor was it extir­pated in St. Paul) a natural desire of life; in which respect it may seem strange that the Apostle should be in a straight which of these to choose: but as on the one hand St. Paul had that which was com­mon with him to all men, a natural desire of life; so on the other, he had that which was peculiar to him, and such as he was, strong Christians; a spiritual desire of death; nor was this lesse fer­vent then that. No wonder if he were in a straight.

There was in St. Paul (as there is in every good Minister) a love to his People the Philippians, who were a part of his care, in respect of whom he very well knew how advantagious his life would be. I but this Holy Apostle had an ardent [Page 25] love to Christ, which made him (as all perfect Christians do) long to be with him; yea, as it were impatient of death, and this put him into a straight. Much like that which would (to use Zanchy his com­parison) Zanch. in l [...]c. afflict a tender Mother and affectionate Wife, when she is called upon to goe to her Hus­band in some remote place, and withall to leave her Children behinde her, when yet perhaps they are not able to help themselves. Or (to use St. Ber­nards allusion) which would distresse a Begger, Bern. Serm. 12. in Cart. when being hungry, she is invitad to come into a rich mans Table and refresh her self, but she must leave her unquiet Child at the door.

What the result of the Apostles determination was, appeareth in the subsequent Verse, namely, to be content to abide in the flesh. And it was Iu­dicious, yea Religious, since on the one hand the prejudice to him in living, would be only a retard­ing of his blisse in Christs presence for a time: But on the other hand the danger to them might be great through his dying, by reason of the many false Teachers which endeavoured to subvert their Faith, and so destroy their souls, by which likewise would accrue dishonour to Christ. So that Charity to the Philippians good, and zeal to Christs glory, did at last weigh down the scale: but still it was not with­out much ado, many debating and perplexing thoughts which did arise from his earnest desires of enjoying him whom his soul loved.

And now that the same desire which was in this holy Apostle may be imprinted on our hearts, I shall briefly commend these following Counsels.

[Page 26] 1. Let our affections be alienated from this world When the entangled Bird would flye upwards, the snare puls it back: thus doth worldly love hinder us from mounting Heaven-ward in our desires to be with Christ. You have oft-times beheld the sorrowfull parting of dear Friends, what delayes and teares, salutes and looking back, so loath are they to leave each other: thus must it needs be between the world, and him that is a Friend of the world. Ejus est in Cypr ib. mundo diu velle remanere quem mundus oblectat, saith St. Cyprian: He that is taken with, cannot but desire to continue in the world; and it is a kind of death to think of parting with it, which he know­eth must be when death comes. And therefore said an Ancient truly, The soul can never willingly be se­perated from the body, till it be taken off from these Diad [...]ch. worldly pleasures.

2. Let no sinne have dominion over us. When the sting is plucked out of the Serpent, it is not ter­rible, but amiable. St. Paul hath told us, The sting of death is sinne; Oh let us pluck it out by repen­tance! 1 Cor 15. 56. It is impossible for him who lyeth in sinne to live with Christ: Well may he be afraid to dye. Indeed, if a wicked man desire to dye, it is out of ig­norance and incogitancy, because he doth not rightly apprehend, or at least seriously consider what followeth after death. Alas, it were far better for an impeni­tent sinner to live here, though in meannesse and mi­sery, then to go hence, and be with Devils in tor­ment to eternity. Oh let it be our care in life, to separate stnne from our souls, and then the separation by death of our souls from our bodies, will be a means [Page 27] of the union of our souls with Christ, and consequent­ly an Object rather of joy then fear.

3. Let our Faith grow up to a full Assurance. It was by Faith that Moses refused Pharaohs Treasures, and chose affliction with the people of God; and by Faith it is that we are enabled to contemn life, and desire death. Those things which are so glorious in the worldlings eyes, are to Faith contemptible, and those things which are so dismall when looked upon with an eye of sense, become amiable to the eye of Faith: Even death which is the King of terrours, is to a Believer a Queen of desires. That he who questioneth whether there be a life after death, or who doubts whether he shall partake of it, should be afraid to die, is no wonder. He that knoweth not what shall become of him when he goeth hence, may well be desirous to stay here. And therefore let us strengthen our Faith in the Promise of eternal life, and make our calling and election sure.

4. Finally, Let our love to Christ be more and more enflamed. Love is desirous of Union, and if fervent, will break through all difficulties to the en­joyment of its Object: Friends delight much in each others society. What loving Wife would not willing­ly be with her Husband? I, and go to him, though it be over the boisterous Seas? Oh when shall I come Psal. 42. 2. and appear before God, was Davids wish; arising from his zealous love to Gods presence in his Sanctu­ary. Come Lord Jesus, come quickly, is the voice of the Church earnestly longing after his approach, Rev. 22. 20. because she dearly loveth him. And from this sweet spring bubled up that affectionate wish of an [Page 28] Ancient: Utinam essem cum Christo meo, Oh that I were with my Christ! Mori timeat qui nolit esse cum Christo, as St. Cyprian excellently: Let him be a­fraid Cypr. ibid. to die, who would not be with Christ; to which he cannot be unwilling who hath a sincere affection towards him.

Thus let us remove out of the way those stum­bling blockes of reigning wickednesse, and worldly love; let us take to our selves the wings of Faith in, and love to Christ; so shall we make haste in our desire to be dissolved, that we may be with him.

[Page 29] HAving given a dispatch to the Text, it now remaineth that I adjoyne a few words concerning this our Deceased Sister, whose re­maines are to be laid up in the Grave. And truly whither you looke upon Her in Her Life or Death, in her Health or Sicknesse, you shall find Her a Patterne of many graces. Shee was the Daughter and Neece of two Reve­rend M ^r Abraham, and M ^r Isaac Calfe. Ministers of the Gospell, now with God; and as I doubt not but Shee had a Religious Education; So Shee retained the sweetnesse of that Liquor with which Shee was at first seasoned. That truly Reform­ed Religion of the Church of England, wherein Shee had been grounded and e­stablished: Shee constantly professed, and in some measure practiced. Shee was an af­fectionate Wife; a tender Mother; a pru­dent Mistresse; a Friendly Neighbour; a Virtuous Woman; and a Devout Christi­an.

It pleased God of late to visit Her with much Sicknesse, which Shee under­went with much Patience, being often heard to say, Shall I kick against my Maker. In her last Sicknesse Shee was full of Heavenly Expressions by which Shee gave Testimony of the graces of God confer'd upon Her. Shee renewed Her Repentance and godly sorrow for Her sinnes, for though She blessed God who had kept her from noto­rious [Page 30] sinnes, that Shee could not but accuse Her selfe for many neglects and infirmities, being much troubled yet Shee had spent her time so ill, and not done that ser­vice for God Shee ought. Ardent were Her longings after Gods favour; often saying, A Reconciled God is worth all the World. Shee testified Her submission to Gods dispose, by that sweet language, If it were Gods will, I am content to live, but not else. Her affecti­ons were much taken off from the world, for which reason. Shee said; Shee was unwilling Her Children should be about Her Bed, least they should steale Her Heart from God; and though Shee had the World at will, yet Shee ac­counted all dung that Shee might win Christ. It pleased God to suffer Satan to Winnow Her, but Her Faith did not faile, and after some conflicts Shee got the Conquest, triumphing over him, bidding desiance to him, casting Her self in an humble confidence upon the merits of Her Redeemer. Finally, when Shee was desired by her Friends to forbeare much speaking least it should exhaust Her Spirits; Her reply was, Can I spend my self better then for God? with whom I trust Shee now is, which since it is far better for Her I hope it will not be too much trouble to her Relations. Let not Her dear Husband grieve inordinately, Since Shee is gone to Her better Husband Christ. Let not her affectionate Aunt mourn immoderately, because Shee is gone to Her Heavenly Father. Let none of Her Friends weep much for Her, who is with [Page 31] Her best Friend; rather let all of us learne to follow Her in those Virtues which Shee practised that we may attaine that glory whereof I hope Shee is possessed, whither he bring us who hath dear­ly bought us, Iesus Christ the Righteous.

Amen.