CHRIST THE S ts ADVANTAGE both IN LIFE AND DEATH.
A SERMON Preached at the Funerall of M s ELISABETH COKE, Wife to Colonell THO. COKE of Pebmersh, Esquire.
By Thomas Burrough, Preacher of the Gospel at Pebmersh in Essex.
But what things were gain to me, these I accounted losse for Christ.
LONDON, Printed by T. R. and E. M. for John Bellamy at the 3. golden Lions in Cornhill, 1646.
Imprimatur.
To the Worshipfull, my truely Honoured good friend, Colonell Thomas Coke Esquire, one of his Majesties Justices of Peace and Quorum for the County of Essex.
HOw justly I shall incur the censure of indiscretion in giving consent to have these raw and indigested Meditations (especially in these knowing times) to passe the Presse, I cannot but easily conjecture. This by way [Page] of excuse I can truely say, my conscience bearing mee witnesse, I intended nothing lesse; neither desired any thing more, then that they might have been so buried in the hearts of the Congregation to whom they were preached, that the sound of them might never have been farther heard. But importunity of friends for the printing of this poor, plaine, unworthy Sermon hath not onely besieged mee, but also gained so farre upon mee, that I can keep possession of it no longer: And being enforced to yeeld it up, I knew not into whose hands to resigne it rather then into yours, of whose favourable acceptance of my poore, weak labours in the Ministery I [Page] have had so much experience. Your clemency hath emboldened me not onely to present it to you, but also to send it abroad in that plain posture and homely Dresse wherein it was delivered, without alteration or addition. Sufficient to procure from you for it the best welcome, and most cordiall entertainment that can be desired, is the very mentioning of the occasion, and sending it with this bare Inscription, A Sermon preached at the Funerall of your Dear, Loving, and Welbeloved Wife. I have read a Spanish Proverb, He that wipeth the childs nose kisseth the mothers cheeke: Sure I am, he that doth but mention the name of your dear Wife, though hee renew your griefe, [Page] yet in your apprehension hee reviveth your heart. For upon my knowledge, you account your tears shed for her sweet refreshment; and those solitary places and times seem to you most delightsome, where and when, being alone, you may (as David once at Ziklag) weep till you can weep no more, 1 Sam. 30.4. I desire that you may imitate David also in the ensuing clause: But David encouraged himself in the Lord his God, ver. 6.
Sir, You know right well, that whatever comforts wee lose in the creature, they are eminently and transcendently to be found in the blessed Creatour: But the difficultie is in applying these things home to our selves when [Page] the Lord calleth us forth to triall. I remember what the Comoedian saith, Facilè cum valemus consilium damus aegroto: I know it is farre easier in these cases to tell others what they ought to doe, then to practise it our selves. Sir, I desire to sympathize with you in your griefe, as the Lord hath made mee (in some measure) a sufferer with you in your losse. You have lost (shall I use that improper word?) a pious loving Wife; and I and mine a cordiall faithfull friend. Let mee ingenuously professe, that theserious thoughts how the Lord hath now deprived mee of any other way or means to testifie my thankfull respects towards her [Page] was not the least motive that overpowred my spirit to displease my selfe for the pleasuring of others in the printing of this ensuing Sermon. Truely, Sir, so many have been the favours that I and mine have received from you, and so reall are the engagements wherein I stood bound unto you and your dear Consort, that I shall far rather chuse to be accounted guilty of folly by others in coming into print, then of the least suspicion of ingratitude from you: you know that censure that is deservedly past upon unthankfulnesse, Si ingratum dixeris, omnia dineris.
It was your selfe, together with your deare Yoake-fellow, [Page] your second selfe, who were the chiefe (if not the onely) instruments of bringing mee into this place. When through feare of cruell enemies I was constrained to forsake an house, that in some regards I might then call mine, and to fly for refuge to the great and famous City of our Land, you were pleased from thence to bring mee to your own house, and to make your house mine (for my use) and your home, a home both to my self and my family; which you did for severall weeks, not suffering us to depart thence, untill you had provided a convenient house for us, and furnished us with those necessary accommodations, which by reason of our flight, we were at that [Page] time most destitue of. In which place (through the good hand of God) I have continued almost three yeers compleat, enjoying much sweet and heavenly society with your selfe and your dearest deceased friend, whom the Lord (to our great griefe, though her eternall gain) hath now pleased to take from us: whose zeale to God inflamed her heart with an ardent love to those that feared God: The Saints were (of all upon earth) the onely excellent ones in her eye, and in their communion shee placed much delight.
How conversant shee was in reading the works of godly learned men; (to omit divers [Page] others) I shall instance onely in those choice passages which in reading some of the Labours of that worthily, renowned, and truly reverend Author, Doctor Freston, shee had selected for her owne private use. With what an earnest desire of treasuring up spirituall knowledge shee read the blessed word of God, who-ever shall peruse her Bible will easily perceive. Great was her care, and no lesse her industry concerning the education of those sweet children the Lord was pleased to bestow upon you: 'twas her desire to train them up in religion, learning and manners. To this end her daily practice was (upon all occasions) to sharpen instructions [Page] to them, according as their young and tender yeeres were capable; even as Bathshebah used to instruct her son Solomon, and Eunice taught her son Timothie the holy Scriptures from a childe.
Sir, The remembrance of these and many other sweet gracious properties wherewith shee was endowed, although it might deservedly yeeld you much comford in this your disconsolate estate and condition; (and I know, in many regards it doth) yet I have often heard you speak of these and such like, as aggravations of your griefe, to consider how many comforts you have lost in one.
It cannot be denyed but [Page] your losse is exceeding great in the death of such a Wife, and your childrens in such a Mother. But let mee yet tell you seriously, The losse in her is not onely (though most principally and especially) yours: but the people of God in generall may justly claime a part in it. So affectionately desirous was shee of the welfare of the Israel of God, that I am confident I may speak of her in the Psalmists words, Shee did desire to preferre it before her chiefest joy. Shee had learned how to sacrifice her deerest delights to the good of the publick: Witnesse her willing not onely yeelding you up unto, but also her earnest [Page] perswading you to accept of that call from God to serve your Countrey and Kingdome in that publick military imployment which the unanimous consent of the well-affected had cast upon you: often professing, that in this cause, shee could as freely trust God with you in a showre of bullets, as of raine; being fully perswaded that the Lord could as easily protect you in the one, as in the other.
Shee was a woman of a publick spirit, truely sympathizing with the miseries of these sad times; never thinking it was or could be well with her selfe or hers, whilest it was so ill with the deer Saints and [Page] people of God, both in the greatest part of our owne Kingdome, and in many places elsewhere.
And as shee was exemplary in her life, so was shee consolatory in her sicknesse and death. With what a contented and thankfull frame of spirit shee did bear this her last visitation, as her constant demeanour in generall did evidently declare; so in particular, I may instance in those last expressions which (according to my best intelligence) shee breathed out not long before her last breath, when one of them that watched with her (laying her eare to hearken what shee spake) heard these words once and againe [Page] uttered, What shall I render to the Lord for all his mercies? What shall I render to the Lord for all his mercies?
Sir, I could easily herein enlarge my selfe, without exceeding the bounds of truth, or intrenching upon the borders of flatterie, both which I abhorre: But I conceive it very unseemly to prefix a long Epistle before a short Sermon; Therefore I shall humbly crave liberty to cease writing to you, engaging my selfe (upon all occasions) not to omit praying for you, That the Lord would please to sanctifie this your great losse to your abundant spirituall advantage. This is and shall be the earnest request [Page] (at the Throne of Grace) of him, who cordiallly subscribeth himselfe
CHRIST THE S ts ADVANTAGE both IN LIFE AND DEATH.
WEe are met to solemnize the memoriall of our dear friend, that vertuous Gentlewoman the Lord hath lately taken from us; desiring to improve our best indeavours to make some spirituall advantage of this our great losse. If ever there [Page 2] was a time when that sad complaint of the Prophet Isaiah might be taken up, viz. The righteous are taken away from the evill to come, Isa. 57.1, 'tis surely now. If ever the surviving Saints might fear that their dear deceased Christian friends were taken away from future evils, then surely may we now in these sad times. May we not fear there is still a storm approaching, when the Lord houseth his friends? And that a night of trouble and perplexity draweth nigh, when the great God (as I may with reverence so speak) dispatcheth his children to bed, and thus layeth his beloved ones to sleep?
Providence hath chosen my Text for mee, and I have willingly submitted to it. When it pleased the Lord to take away this our deare friend, I may truely say, my wonned sleep (that night immediately ensusuing) departed from mine eyes; and [Page 3] in the silent time of the night did my phantasie continually present her speaking unto me with her accustomed lively voyce, Christ is to mee gain both in life and death: whereupon I resolved (for this time and occasion) to fix my thoughts upon that portion of Scripture to which I shall now crave your attention, as it is upon record,
(The TEXT.)
PHILIP. 1.21. For to mee, to live is Christ, and to die is gain:
Or, as the Geneva Translation readeth it,
Christ is to mee both in life and death advantage.
THe Apostle Paul, when hee wrote this Epistle, was prisoner at Rome: which the Philippians understanding, (having formerly received [Page 4] the Gospel by his ministery) send Epaphroditus their minister to visit him; and by Epaphroditus send reliefe to his necessities. Whereupon Paul taketh occasion to write this Epistle to them. In the beginning whereof (after his salutations) he giveth thanks to God in the behalfe of the Philippians, for their communion and fellowship in the Gospel; confirming them with an assured confidence, that the same God who had begun that good work in them, would also perfect it unto the end. And to this purpose he prayeth for them, that they might increase daily in the knowledge of God, and abound in the fruits of righteousnesse. But fearing lest his present bonds and imprisonments might be an occasion of discouragement to any of them, hee tels them that the cause of his imprisonment was well known both in Nero's Palace, and to the Citizens [Page 5] of Rome: yea, his sufferings had been so farre from hindering, that they had helped much towards the progresse of the Gospel; for many through his bonds had searched more into the cause of his sufferings, and were grown more bold and confident in the profession of the Gospel. And although there were some that preacht Christ out of envie and contention, supposing to add affliction to his bonds; yet hee therein rejoyced. How these thought to adde affliction to his bonds, Expositors doe not absolutely resolve us: Some think that they did adulterate and corrupt the Doctrine of the Gospel, mixing it with divers erroneous tenents, such as they conceived might render Paul more odious in the eyes of authority, and so they thought to adde affliction to his bonds. Others are of opinion, that they observing what high [Page 6] place and esteem Paul had in the hearts and affections of the godly by preaching Christ: they resolved that they would also preach Christ, thinking thereby to eclipse and obscure his fame. But what-ever was their intent, in Paul wee have a pattern of a truely Heroick and heavenly spirit: Hee was willing to be debased that Christ might thereby be exalted. Christ is preached, saith hee, and therein I rejoyce, v. 20. Knowing that [...] According to my earncst expectation: an expectation with lifting up the head, or stretching out the neck, as one that looketh for the coming of some speciall friend, whose company he much delighteth in; so much the word importeth. Such an earnest expectation and assured hope had Paul, that Christ should be magnified by him either by life or death: And upon this perswasion [Page 7] hee findeth it difficult to determine whether to make choice of life or death. His life and abode was better for the Philippians; but for himselfe it was far better to be dissolved, and to be with Christ. If I live (saith hee) I have devoted my life to Christ; if I die, I am fully perswaded that Christ shall be magnified by my death. Therefore, Whether I live or die, Christ shall be to mee advantage.
The words are a triumphant manifestation of that benefit and comfort which Paul did assuredly expect to finde from Christ both in life and death. Which words (as I conceive) not needing any further explication, hold forth this Proposition.
DOCT. That the Lord Jesus Christ is a beleevers greatest advantage and best comfort both in life and death.
To mee to live is Christ, and to die is gain: Christ is my comfort both in life and death. If I live, the life that I leade is by faith in Christ: If I die, Christ shall be to mee advantage: yea, it is farre better for mee to be with Christ. So affectionately desirous of enjoying still more communion with Christ was this blessed Apostle, that hee tels the Corinthians, I desire to know nothing among you but Christ, and him crucified: 1 Cor. 2.2. No, not at Corinth a City of Greece, a famous and learned City: yet hee desired (even among them) to know not a [...], not a tittle of any thing but Christ, and him crucified. The same Apostle telleth the Colossians, that all outward priviledges and excellencies without Christ are nothing, they cannot all make a man happy, nor render him acceptable in the sight of God: no, it is Christ [Page 9] that is all in all, Coloss. 3.11. A title, an interest in a Christ can onely doe this. Wee are made accepted in the Beloved, Ephes. 1.6. Againe, if you look forward into this Epistle written to the Philippians, you shall finde the Apostle disrobing himselfe of all outward priviledges: he was one of a good Family, excellent parts, one of the strictest Sect of the Pharisees; yet (saith hee) I account all these losse in respect of Christ. I account my time lost that was spent in these things: I account them but [...], offall, garbage, and filth that is thrown out to dogs. Things they are indeed that may entice the dogs of the world, but alas, to mee (saith the Apostle) they are things of no value. Such sweet comforts have the Saints found in Christ, that Chrysostome saith, The Name of Jesus hath a thousand treasures of joy and comfort in it. And it is used by [Page 10] Paul (as some have reckoned) no lesse then five hundred times. Thus Moses, that holy man of God, esteemed reproaches for Christ greater riches then the treasures of Egypt. But how could those many opprobrious and contumelious speeches which the Hebrewes (at that time in a strange land) were subject unto, be said to be the reproaches of Christ, or for Christ, when Christ was not yet born? For answer to this, yee know that Christ was the Lamb slain from the beginning of the world. Hee hath ever been afflicted from the beginning of the world. The afflictions of the Church are called the rebukes of Christ: when the Saints are rebuked and persecuted, Christ is persecuted; and these Moses accounts greater riches then the treasures of Egypt: Mocks and taunts, banishment, imprisonment, losse of goods, burning at a stake for [Page 11] the Name of Christ; these are greater riches then all the treasures in the world without Christ, and ought to be so esteemed. I reckon, saith the Apostle Rom. 8.18. or upon just reasoning I conclude, that all the sufferings of this world are not worthy to bee compared with the glory which shall be revealed in us: they are too light to be weighed with that glory. The glory which the Saints shall have with Christ in the world to come shall abundantly exceed all their sufferings for Christ here. And as their glory which they shall receive in the world to come is incomparable, so their joy and consolation which they finde in communion with Christ here is unspeakable: nothing else can satisfie or content them. Should a Christian send out his soule by way of enquiry, to knock at the door of all worldly [Page 12] contentments, demanding whether any true soule-satisfying comfort and gain could be found in any of them; they would all give in a negative answer: Even as wee read concerning Wisdome, Job 28.12, 14. The depth saith, It is not in mee, &c. so here of soul-satisfying comfort and gain, it will be answered, It is not in us.
Inquiry I.
If you should inquire of riches, whether they cannot give such soul-satisfying content: Alas, the answer is already upon record, Riches availe not in the day of wrath: but righteousnesse delivereth from death, Pro. 11.4. from the sting and curse of the first death, and altogether freeth from the second death. Tis righteousnesse; but what righteousnesse? Surely, none other but the righteousnesse of God by faith in [Page 13] Christ: That righteousnesse, which in regard of working, was the righteousnesse of Christ, Rom. 5.18. and in regard of the imputing or appropriating of it, is called the righteousnesse of God, Rom. 3.21. Philip. 3.9. Paul durst not stick to a legall and duty-righteousnesse: this will not stay the soule, nor quiet the conscience in times of deep distresse; but it must be a better, an higher righteousnesse, even the righteousnesse of Christ. This is the righteousnesse that God will accept, and that will afford quiet peace unto the soule. This is that righteousnesse that will deliver from death.
Inquiry II.
Honours and preferments, cannot you stand the soule in stead in an evill day? Cannot you step betwixt Gods wrath and a troubled [Page 14] conscience? Alas, these may carry worth and estimation among men; but they are nothing in reference towards God. Honour is but the raising of the value and esteem of a man here among others: And when men have done what they can, there is onely one Heraldry that maketh the difference of men; and that is the grace of God.
Summa apud Deum Nobilitas est clarum esse virtutibus, as one saith well: 'Tis grace that maketh men of the blood-royall, partakers of the divine nature. The best Nobility is the Nobility of faith, and the best genealogie the genealogie of good works: and they that truly endeavour to honour Christ, them will hee honour. But for worldly honour, when it is once laid in the dust, who can distinguish betwixt the greatest favourite [Page 15] of Princes here on earth, and the poorest peasant? These worldly preferments may adde much to the aggravation of mens condemnation in the day of the Lord Jesus: but (without grace to improve them to the glory of God) they shall never adde to their consolation. These cannot (of themselves) yeeld any true soule-satisfying comfort in time of distresse.
Inquiry III.
Wife and children (those dear delights of men here upon earth) can you afford no soule-satisfying comfort in a time of spirituall distresse? These, these indeed, are sweet comforts whilest injoyed with the favour of God in Christ; as that blessed Martyr acknowledged, who being asked wh [...]her did love his Wife and [Page 16] children (hee seeming so willing to leave them to die for the name of Christ;) Yea, (saith hee) so deer are my wife and children to mee, that (were the whole world mine) I would give it to live with them, though it were but in prison: But if either I must forsake them, or deny Christ, were they a thousand times dearer, I would willingly leave them. Deerest friends, chiefest delights (coming in competition with Christ) must be disregarded. In this case wee must Patrem calcare, &c. as Jerome speaketh; wee must trample upon father, and cast away mother: we must know no relation so as to hinder us from Christ. Hee that doth not thus hate father and mother, and wife and children, in respect of Christ, is not worthy of Christ.
Thus you see (upon inquiry) that there is no soule-satisfying [Page 17] comfort to be found on this side Christ. As every thing moveth towards its owne proper center, and is not at rest untill it come thither: so the soule of a true beleever inclineth and moveth towards Christ, and never resteth contented untill it come to Christ, and hath the fruition of Christ. As Noah's Dove found no rest untill shee returned to the Ark; and as the Bee findeth no rest untill shee returne to the hive: so the soule that truely desireth communion with Christ, can meet with no true contentation but in Christ: As David sweetly, Returne unto thy rest, O my soule, for the Lord hath dealt bountifully with thee. The reconciled face and favour of God in Christ is the onely true rest of the soule: The soule is restlesse untill it finde this rest.
Now, as you have seen that [Page 18] there is no true comfort to be found in any enjoyment on this side Christ: So wee shall endeavour to give in some arguments to prove, That it is Christ alone in whom this comfort is wrapped up.
That the Lord Jesus Christ is a beleevers greatest advantage and best comfort both in life and death.
REAS. 1.
Because Christ onely can free the soule from the greatest evill, from the greatest burthen here in this life. What is it that maketh the life of many a poor soule to be as bitter as death it selfe, that maketh them to walk mournfully, and ( Rachel-like) refuse to be comforted? Is it not sense of sinne, and the weight of remaining corruption? Doth not this constraine [Page 19] the poor wearied soule to cry out, O wretched man that I am, &c.? Now it is Christ alone that can ease this burthen: I thanke God through Christ (saith the Apostle.) Hee hath borne our griefes, and carried our sorrowes, saith the Prophet, Isai. 53.4. Wee are naturally dead in sinnes and trespasses, 'tis he that hath quickened us. Wee have [...], an hand-writing against us; 'tis hee alone that hath taken it away, and nailed it on his crosse. We are subject to the power of darknesse; 'tis hee that hath spoyled principalities and powers, Coloss. 2.15. Hee hath disarmed Sathan of all power (finally) to hurt his elect. It is Christ alone that can free the soule not onely from the guilt and punishment of sinne, but also from the power and dominion of sinne. Hee was made sinne for us, (that is, by imputation) that wee might be [Page 20] made the righteousnesse of God in him; 2 Cor. 5.21.
God in his eternall councell appointed Christ to be surety for his elect, and for his righteousnesse sake to accept of them, as if they had been perfectly righteous in themselves. Whom hee hath set forth (saith the Apostle) to be a propitiation for sinne, Rom. 3.25. The originall word [ [...]] sheweth the everlasting purpose of God to give his Sonne for the redemption of his elect. So the same word is used Rom. 8.28. Christ was designed to this work of propitiation; that is, to bring his elect againe into grace and favour with God: which hee performed, By the merit of his death; By the obedience of his life; And also by the holinesse and purity of his birth and conception.
1. By the merit of his death; [Page 21] submitting himselfe to the whole curse of God deserved by their sinnes, and standing in the gappe (as it was said of Moses) so bearing the brunt of Gods fiery wrath and indignation, and thereby removing from them whatsoever Wrath or Justice could be offended at.
2. By the obedience of his life; in fulfilling Gods most righteous Law, by yeelding perfect and entire obedience, whereby they are accounted just and righteous.
And 3. By the holinesse and purity of his conception and birth imputed unto them; whereby they are accounted personally as holy and pure (in the sight of God) as if they themselves had been conceived and born without spot of sinne. And this holinesse and purity of Christs humane nature is no lesse reckoned to beleevers for healing [Page 22] their defiled nature, then his obedience and suffering for remission of actuall sinnes, and acquitting them from eternall destruction. And to this purpose saith the Apostle, Christ is made to us of God, Wisedome, Righteousnesse, Sanctification, and Redemption, 1 Cor. 1.30. CHRIST is made (to such as beleeve in him) not onely Righteousnesse in respect of his perfect fulfilling the Law of GOD for them; but Sanctification also, in respect of his holinesse, innocency, and most perfect purity of his holy and sanctified nature. Thus there is from CHRIST made over to the true beleever, whatever is needfull to his full and perfect justification in the sight of GOD.
First, There is merit and passion upon the Crosse, answering for that curse and torment [Page 23] which hee deserved.
Secondly, Integrity and obedidience of life, answering for his disobedience.
Thirdly, Perfect purity of nature, answering for the impurity of his corrupt nature.
Now, what greater comfort can there be to a beleeving soule, then to have all his sinnes discharged and blotted out, and himselfe acquitted in the sight of God, and accounted as holy and pure, as if hee had been conceived and born without sinne? And to finde all his sinnes (in CHRIST) not onely pardoned, but also overpowred: and himselfe daily by degrees changed from one steppe of glorious excellency to another, in sinnes ruine, and graces reviving, by the Spirit of the LORD? Like as that poore cripple wee reade of Acts 3. v. 8. [Page 24] when hee was cured, hee walked into the Temple, praising GOD, and leaping for joy: even so the soule that findeth it selfe once thus set free by CHRIST, cannot but with much more abundant joy triumphantly rejoyce in the free grace and mercy of GOD in CHRIST, which hath set it free: yea, with a joy unspeakable and full of glory, 1 Pet. 1. vers. 8. None knoweth the joy that such finde, but the soule that hath laboured under the same burden, and tasted of the like freedome. A stranger intermedleth not with this joy.
REAS. 2.
Because CHRIST onely can conferre upon the soule the greatest good. What is the chiefest good that the soule is capable [Page 25] of here in this life? What is it to have an heaven upon earth? Is it not to enjoy GOD? to have an intimate acquaintance with the LORD JESUS CHRIST? to enjoy the sweet manifestations of his presence, John 14. ver. 21.? Is not this the chiefest good, and the great request of the soule, To be kissed with the kisses of CHRIST'S mouth, Cant. 1. v. 1.? The sweet intimations of CHRIST'S love to the soule are good more then wine: better then what-ever else can comfort. For CHRIST to take the soule into his banquetting-house, Cant. 2. v. 4. to communicate unto it largely the rich graces and treasures of his blessed Spirit; to leade it (as it were by the hand) into his privie chambers, and let it take a view of those jewels and precious things laid up for his people: to refresh [Page 26] the soule with those spirituall consolations which exceed all outward troubles; and to spread his banner or flagge of defence over the foule; a banner against sinne; Sathan, and the world, and this banner to be Love; all this, the love which CHRIST beareth to the foule: This, this so ravisheth the foule, that shee is sick of love, faint and sick with desire of enjoying more communion with CHRIST. As Daniel, when hee had recei ed abundance of revelations, was faint and sick with desire of more cleare knowledge of his visions, and of the Churches deliverance, Dan. 8. v. 27. so the soule that hath once throughly tasted of these sweet consolations, is sick after more communion with CHRIST: crying out with the Spouse, Stay mee with flagons, &c. Cant. 2.5. with the [Page 27] flagons of the wine of grace and spirituall consolations which Christ reacheth out to the soules of his.
REAS. 3.
Because CHRIST onely can fit a Christian for all estates and conditions, for all changes and alterations: CHRIST can teach the soule humility in prosperity, patience in affliction; yea, not onely so, but also to rejoyce and glory in tribulations. To glory is to have a kinde of insulting over them, to live above them, to undervalue them, to set light by them. And not onely to triumph over some light trials; but even [...], in pressing afflictions, in tribulations, Roman. 5. ver. 3. The presence of CHRIST carrieth the soule above all the troubles of the world, [Page 28] and sets it upon that rock that is higher then all outward discouragements. 'Tis CHRIST alone that can teach the soul how to rest content in every condition: I have learned, saith Paul (and surely it is a blessed art) in whatsoever estate I am, therewith to be content, Philipp. 4.11. But this knowledge hee tels us, hee obtained from CHRIST; I can doe all things through CHRIST that enableth mee.
REAS. 4.
Because CHRIST onely can sweeten death, and enable the soule couragiously to encounter that enemy which Aristotle calleth [...], The most Terrible of Terribles; and Bildad (one of Jobs friends) The King of terrours; when Sathan (as [Page 29] usually hee doth in his last and greatest assault) sendeth in his accusations like the waves of the sea, or like Jobs messengers, one in the neck of the other, seeking to swallow up the soule in the gulfe of utter despaire; presenting unto the soule (as it were in one view) the sight of the sinnes of her whole life, together with all the aggravating circumstances. Now it is CHRIST alone that can (and at this time usually doth) step in and rescue the soule, taking away the captive out of the power of the enemy: CHRIST now smileth upon the soule, letting her feel the sweetnesse that redoundeth to the beleever by his bitter sufferings. Hee enableth the foule by faith to cast anchour in heaven; to stay it [Page 30] selfe upon the alone and all sufficient merits of the LORD JESUS. And now the soule dares challenge death, hell, and Divels: Who can lay any thing to the charge of GOD's Elect! 'Tis CHRIST that died; yea, rather that is risen againe for their justification.
USE 1.
The first Use wee desire to make of this point may be to discover the vanity of all other comforts. All comforts without CHRIST are but seeming comforts: they are (at the best) but bitter-sweets; there is farre more gall then honey in the best of them. All other comforts, without CHRIST, are but like a lamp without oyle, [Page 31] or a bone without marrow. Without CHRIST the soule meeteth with emptinesse in the greatest worldly fulnesse. 'Tis CHRIST that filleth all in all. Ephes. 1.23. He putteth fulnesse of content and satisfaction into all the things that his servants enjoy: The righteous eateth to the satisfying of his soule, Prov. 13.25. If hee have much, hee blesseth GOD for it, and laboureth to improve it to his glory; if little, hee is thankfull for it, and content with it. Godlinesse carrieth a selfe-sufficiencie along with it: [...], 1 Timoth. 6. ver. 6.
Other things without CHRIST may carry a shew of happinesse in them; but indeed and in truth, there is no true reall content [Page 32] and soule-satisfying comfort to be found in them. The glory of the greatest that want CHRIST, doth many times decay before them; at the utmost it dyeth with them: when they goe from their house to the grave their glory shall not descend after them.
It is not the quintessence of all things here below, without the fruition of CHRIST with them, and in them, that can make a man happy. Men doe but dreame of a contentednesse in them: They are but a meer image and representation: All worldly pomp is but a phantasie: Agrippa and Bernice came with great pomp, [...], Acts 25.23. These things are not so excellent as men think them to be. But truely [Page 33] happy, and assuredly blessed is that soule that enjoyeth communion with the LORD JESUS CHRIST; that can truly say with Paul, CHRIST is to mee both in life and death advantage.
USE 2.
Secondly, This may be an Use of Instruction, to teach Christians seriously to take notice of the happy estate and condition of every soul reconciled to GOD in CHRIST: The LORD JESUS is all the sweetnesse that the soules of his can desire: Hee is honey in the mouth, musick in the eare, and a Jubilee in the heart (saith Bernard).
Look upon one of GOD's [Page 34] reconciled ones in his most afflicted estate, when hee is most estranged from all worldly comforts, yet in the midst of all his outward wants and sufferings, hee is truely happy by enjoying communion with GOD in CHRIST.
Let a mans outward condition be what it can; yet in enjoying GOD, the soule enjoyeth what-ever is necessary and conducible to her comfort and happinesse. All comforts are in GOD as in the fountaine and spring; all are primarily in him. That which the Apostle speaketh to this purpose (a Corinth. 6. ver. 10.) is a strange Paradox to a naturall man, As having nothing, and yet possessing all things. In enjoying GOD, the beleever enjoyeth all; even in [Page 35] that GOD who can not onely command, but also create comforts. Although the Lord many times leadeth his people into the wildernesse, yet even there will hee speake comfortably unto them, Hos. 2. vers. 14. GOD usually giveth in most of himselfe to his when they are most destitute of outward comforts: The LORD dealing (in this regard) with his people as Physicians with their Patients; who keep their choycest cordialls for fainting fits. Thousands (I am confident) of imprisoned and plundered Saints can experimentally speake to the truth of this. It is but the fulfilling of that promise of him who is Truth it selfe; who hath engaged himselfe to be present with his in their greatest [Page 36] streights, When thou passest thorow the waters, I will be with thee, and thorow the rivers, that they shall not overflow thee. When thou walkest thorow the fire, thou shalt not be burnt, neither shall the flame kindle upon thee, Isai. 43.2.
Whither will the childe feare to goe whilest it is in the fathers armes. Though I walke thorow the valley of the shadow of death (saith David) yet will I feare none evill: for thou art with me, Psal. 23.4. CHRIST's presence maketh amends for all. Hee is so eminently and transcendently good, that what-ever is wanting in the creature, is supplyed out of his blessed selfe. If food be wanting to his to feed them, if clothes to cover and keep them warme; yet hee [Page 37] is equivalently good; yea, better to them then all these, or whatsoever else they can stand in need of. O stand still then and seriously take notice of the happy estate of a soule reconciled to GOD in CHRIST; all outward troubles cannot hinder his joy, nor stoppe the entercourse of love betwixt CHRIST and his soule. Hee liveth above all troubles: His life is hid with CHRIST in GOD, Coloss. 3. vers. 3. Hee liveth where hee loveth: his conversation is in heaven, Philip. 3. vers. 20. All the enemies in the world cannot take away his joy: Hee may lose house, goods, lands, friends; but still hee hath his portion: GOD is the strength of my heart, and my portion for even. Psal. 73. ver. 26. [Page 38] All the powers of hell, and all the enemies in the world are not able to take away his comfort: They may strip him naked of all the comforts of this life; yea, they may (if the LORD permit) take away life it selfe: but yet they cannot take away CHRIST, who is the life of his life, and the joy of his soule. Here is a true beleevers conquest; His jewell, his treasure, his best and greatest comfort both in life and death, cannot be taken away. Enemies may separate betwixt the body and the soule, but never betwixt the soule and CHRIST.
USE 3.
Thirdly, This may discover [Page 39] unto us the desperate folly of those who are sollicitously carefull after the things of this world, and in the meane time altogether carelesse concerning that which they ought principally to labour after, never truely seeking after communion with GOD in CHRIST. Of such wee may justly take up that complaint, Yee will not come unto mee, that yee might have life, John 5. vers. 40. They will not come to CHRIST, they will not beleeve in him, they will not roll themselves upon him for life and salvation: They will not kisse the Sonne, they will not have CHRIST to reigne over them: To such I may say (in the words of the holy Spirit), Why is there a price put into the hands of fools, seeing [Page 40] they have not an heart to it? Why doe such lay out their money for that which is not bread? (Isa. 55. ver. 2.) for that which will not comfort in time of need? Why is the blessed, free and gratious tender of CHRIST so slenderly esteemed, and ungratefully refused? This, this will prove The condemnation, That men love darknesse rather then light, John 3. ver. 19. How shall this muzzle the mouthes of all impenitent sinners that have lived in these Gospel times, who have neglected so great salvation as hath been held forth unto them? How unutterably miserable shall the condition of such be, When the LORD JESƲS shall bee revealed from heaven with his mighty Angels in flaming fire, taking vengeance [Page 41] on them that know not GOD, and obey not the Gospel of our LORD JESƲS CHRIST? 2 Thess. 1.7, 8.
USE 4.
Fourthly, The Use of this in the last place shall be for exhortation, to exhort every one of us, that as wee desire to finde any true, solid, soule-satisfying comfort either in life or death; so to labour now to get a title and interest in CHRIST. Strive to be found in CHRIST, not having any righteousnesse of your owne, but that which is through the faith of CHRIST, the righteousnesse which is of GOD by faith, Philipp. 3. ver. 9. Endeavour to get strong evidence to your soules, that you are Christ's, [Page 42] and hee yours. Get the love of CHRIST shed abroad in your hearts, that your soules may be heated with the reflection of this love. Pray that your soules may be arrested with the love of CHRIST; with such a love as the Spouse; mentioneth, Cant. 8. vers. 6. A love as strong as death, that conquers the greatest giant, and mightiest Monarch; A zeale for CHRIST as inexorable as the grave, that the coales thereof may be fiery coales, scorching coals. This love will facilitate the greatest difficulties, and make the Saints not to love their lives unto death. This hath made the holy Martyrs kisse the stake and joyfully embrace the flames. This made that blessed Ignatius, when hee heard the lions roare, (that were purposely kept hungry, [Page 43] to the end they might more eagerly devour him) cry out, O that I were with those beasts that are prepared for mee, whom I desire should soon make an end of mee: but if they should refuse to touch my body (as through fear sometimes they have abstained from some of the Saints) I would provoke them to fall upon me.
Others have said, Racks, strappadoes, torments, are but a play to us. Flames of fire have seemed to them no lesse pleasant then beds of downe: Thus have these blessed soules beene warmed, yea, inflamed with love to CHRIST. The heat and strength of this love hath also moved the Saints, lying upon their death-beds, (even as it is reported of the Swanne) to sing [Page 44] before their death; and to allure their soules (as it were) to hasten out of their bodies: with old Simeon to cry out, LORD, now let thy servant depart in peace, Luke 2. vers. 29. And with good Hilarian, These seventy yeeres and upwards thou hast served the LORD; therefore now goe forth, O my soule with joy.
They know right well that though they die, yet the sting is pulled out, and death to them is but a passage to a better life. Hence it is that they welcome death as that blessed harbinger of their soules eternall happinesse. This hath made them look upon the day of death as the day of harvest to the husband-man, as the day of deliverance to the prisoner, as a day of marriage to the Bride. [Page 45] Upon this day have the Saints looked as a day of exultation and triumph over sinne, death, and hell: O death, Where is thy sting? O grave, Where is thy victory? 1 Corinth. 15. ver. 55. It hath made them to long to be dissolved, and to bee with CHRIST, which is [...], farre, farre the better, Philip. 1.23. As a Reverend Divine that I have read of, who the day before hee died, called earnestly for the Bible, saying, Come, oh come, death approacheth, let us gather some flowers to comfort this houre. Another, Oh what an happy change shall I make! from night to day, from death to life, from a troublesome world to an heavenly rest? Thus have many blessed Saints even longed for [Page 46] death, and rejoyced at the very approaching of it: which they could never have done, had they not assuredly knowne that they should be exceeding gainers by their change, had they not confidently beleeved, that when these earthly tabernacles should be dissolved, they should have a building of GOD, not made with hands, &c. Oh how doth it concern us (especially in these cloudy dayes) to strive for interest in CHRIST!
Therefore, as ever you desire to finde any comfort in these sad times, especially at the hour of death, when all other comforts shall take their leave; so labour to get a tirle and interest in CHRIST, that with Paul you may be able to say, CHRIST is to mee both in [Page 47] life and death advantage.
NOw concerning this Gentle-woman, whose death we have all cause to lament, being one who was in an especiall manner instrumentall to the glory of GOD. Although I have ever hated flattery; yet, where I finde much of GOD, I desire to speak something to his glory.
Many things worthy of imitation have I (being much conversant with her) observed in her: A briefe account of some of them I shall in a word or two hint unto you:
First, Shee was very conscientious in observing the Lords day.
Secondly, Shee was principally carefull over the soules of her children and servants in her husbands absence: A lively character of a truely vertuous wife. When should the Moon shine bright, but in the absence of the Sun?
Thirdly, The cause of GOD, and the welfare of his people were most deer unto her.
In a word: Such was her demeanor in her whole conversation, that I could easily be eloquent in speaking of her; but I must set bounds to my selfe. God hath taken her from us, I must speake no more to her, neither shall I for the present speak any more of her. But oh that what I have (or deservedly might have) spoken of her, might provoke others to emulation: that you would strive to walk in her pathes, that you might hereafter [Page 49] partake of her Crown.
I shall conclude in the words of the Apostle in the same Epistle wherein I began, Phil. 4.8. Finally brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are of good report: if there be any vertue, if there be any praise, think on these things.