The epitaph of a godly man, especially a man of God or, The happines by death of holines in life. Delineated in a sermon preached at the funerall of Mr Adam Pemberton late minister of the parish of St Fosters Foster-lane : who ended this mortall, April the 8th, 1655. and was buried in hope of an immortal life the 11th of the same moneth. / By Nath: Hardy M.A. and preacher to the parish of St Dionis Back Church.

The EPITAPH of a Godly man, especially a Man of GOD.

PHIL. chap. 1. ver. 21.

To me to live is CHRIST, and to die is gain.

WOrds both short and sweet, brief and pithy, few in expression, and large in extension. That of Solomon is an ample Epitome, summing up the whole duty of man in these two, Fear God, and* 1.1 keep his commandements. That of our Blessed Saviour is a comprehensive compendium, comprizing the whole Law of God in these two, Thou shalt love the Lord thy God, and thou shalt love* 1.2 thy neighbour as thy self. But loe! in this abridgment we are taught both how to live, and how to die, Quantum in quantillo, how much is here folded up in a little; what counsell for life, what comfort in death doth this Scri∣pture afford! Happy is he who so readeth this copie as to write after it, vieweth these steps as to tread in them, be∣ing able to say, if not with the same measure, yet at least

with the like truth of affection and confidence in Christ: To me to live is Christ, and to die is gain.

I finde among Expositors a double Version of this Verse:

1. Some Modern, both Protestant and Popish Interpre∣ters; and one among the Antients, read this verse as if it were one intire Proposition, whereof Christ is the subject, and gain the predicate: Christ is to me gain both in life and death. According to this sense there is a double truth contained in them.

First, That both life and death are gain to a good man: In the former verse, our Apostle expresseth his confi∣dence, that both his life and death should be Christs glory: and here, that they would be his gain, Utraque mihi con∣ducibilia,* 1.3 is Theodoret's note, both shall conduce to my benefit. Ostendit sive vitam, sive mortem, sibi censuram* 1.4 in salutem, so Estius: he sheweth that whatever hap∣pened, whether the continuation of his life, or the acce∣leration of his death, it should work for his good; in* 1.5 which respect he seemeth to say, Nec mori timeo, nec vi∣vere recuso, as Lapide well glosseth, I neither refuse to live, nor fear to die. In how happy an estate is every holy man, to whom no condition cometh amisse, pro∣sperity or adversity, wealth or want, health or sickness, life or death. Lucri bonus odor ex re quâlibet, saith the worldling, gain is sweet out of any thing. The Saint finds truly sweet gain in every thing.

Secondly, That it is Christ who maketh both life and death gain to a good man. It was S. Paul's hope, first, that Christ should be magnified by him: And next, that he he should be comforted by Christ, both in life and death: Unus est Christus qut tam in morte quam in vita nos facit* 1.6 beatos, saith Calvin upon the place. Indeed, Christ is the

Christians All in all estares▪ as David said concerning God, Whom have I in heaven but thee? and there is none on* 1.7 earth I desire in comparison of thee: so saith a Christian in this case concerning Christ, Whom have I in death but thee? and there is none in life I desire in comparison of thee. The comfort of life is in the knowledge, and the profit of death is in the fruition of Christ: if we be without Christ, it is hard to say whether is better to live or die: the truth is, both are hurtful, whilst life will prove an increase of sinne, and death sends to torment; but if Christ be ours, both will be to our advantage, according to that of the* 1.8 Apostle, All things are yours, whether life or death, things present, or things to come, all are yours, and you are Christs, and Christ is Gods.

2. But because all Greek copies divide the verse into clauses, and (as Zanchy well observeth) it is not* 1.9 safe to recede from the plain reading of the Text unless necessity compell, (whereas here the verse being read ac∣cording to the Originall, is more full, and no lesse true) I shall adhere to our last as the best Translation, and so much the rather, because in this construction it holds well in connexion both with what praecedeth and followeth: Therefore his expectation was, that Christ should be mag∣nified and he not ashamed whether he did live or die, be∣cause if he lived it should be Christ if he died it should be gain; and so no cause in either of shame to himself, but from both there would accrue honour to Christ. Again, therefore he did not wot what to choose, whether life or death, because to him on the one hand to live was Christ, and on the other to die was gain.

To look upon the words in themselves, you have in them some things supposed, and some things proposed: The things supposed are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as a presence

of life, so a certainty of death: The things proposed are the dedication of his life to Christ, and the advantage of death to himself. Of the former more briefly: Of the later more largely.

1. To live, to die, are the things supposed; the one common to all others with S. Paul: the other common to S. Paul with all others.

First, S. Paul lived, so doe all men, so doe all animals: what our Apostle saith of bodies, I may of life: There is a* 1.10 naturall body, and there is a spirituall body; so there is a naturall, and there is a spirituall life; this is an hidden, but that a manifest life; this an inclosure, but that a com∣mon; it is common to Heathen with Christians, to beasts with men; the little ant, the crawling worms have a share in life as well as we; so that these may say as well as S. Paul, To me to live: why should we be so much in love with, or dote upon this life, which we have no more in∣terest in than the meanest living creature? indeed, it is a mercy for which we ought to be thankfull, it is a talent which we are to improve, but it is no priviledge wherein we should glory, whereof we should boast, or wherewith we should be too much affected.

Secondly, As S. Paul lived, so he made account of dying: Others live as well as he, and he must die as well as others. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is as certain as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as sure as we live we must die: man is no lesse subject to perishing than the beast; yea, the good man hath no more exemption than the bad; for so the Prophet Esay asserts, The righte∣ous* 1.11 perisheth. Indeed, our Apostle elsewhere calls righte∣ousness* 1.12 a breast-plate, but it is not death-proof; and though it delivereth in, yet not from death: It is true, death is the* 1.13 wages of sin, but still, it is here the lot of a Saint: perfect innocency should not have known mortality, but grace in

the best is mixed with that sinne, which bringeth death; Christ (I grant) hath taken away death, but so as he hath taken away sin for the present, onely in part, not fully: sin is taken away ne praesit, death ne obsit; the power and guilt of the one, the sting and venome of the other; but neither ne sit▪ not the beeing of either.

And indeed, it is not without manifold reason that Di∣vine Providence hath so ordered it:

1. That the members may be conformable to their head, & we may follow Christ the same way of death in which he hath gone before us to glory.

2. That by the pulling down of the wall, the mosse may be fully-plucked out, and by the dissolution of the body, its infirmity and frailty wholly purged away.

3. That the power of God may appear the more glorious in raising us up after death hath layd us in the grave, and the grave turned us into dust.

4. Finally, That the strength of our faith might appear the more in believing we shall live though we die: For these Reasons the wise God hath appointed his own children to walk through the valley of the shadow of death.

To carry it yet one step further, and that in a few words, it is no other than S. Paul (who was not onely a Christi∣an, but an Apostle) who taketh it for granted, that he must die; neither the word nor the work of righteousness can secure from death; Prophets, Apostles, Ministers, as well as others, are mortall, and must die. Indeed, they are (according to our Saviours metaphor) the lights of the world▪ but such as after a while may be blown out by* 1.14 a violent, however must go out by a naturall death. Clouds they are from whom the rain of instruction falls upon the people, but at length they themselves vanish away. Finally, Angels they are in respect of their Office, but still

they are Men in regard of their nature, and must die like men. S. Paul himself hence supposeth it as a thing which sooner or later would befall him. And so I have given a dispatch to the first, passe we on to the

Next and principall part of the Text, the things that are* 1.15 proposed, concerning the things supposed, which accor∣dingly are two: namely, Christ the scope of the one, and Gaine the attendant on the other; which when I have viewed severally, I shall look upon them joyntly, and so put a period to my discourse on this Scripture.

To me to live is Christ:] is the first Propsition to be* 1.16 discussed. It is that which according to that twofold life a Christian leads; namely, spirituall, and temporall, is capable of a threefold interpretation:

1. Many of the Fathers understand this [to live] in a* 1.17 spirituall sense, and so this phrase, To me to live is Christ,* 1.18 is made Synonimous with that of this very Apostle else∣where, Christ liveth in me: To this purpose is that Para∣phrase of devout Anselme upon this Text, That by which* 1.19 I live is Christ, I live not the old but the new man. And of eloquent Chrysostome, I live not a common life, but Christ liveth in me: and going on in his rhetoricall strain, he puts the Question, Why ô blessed Apostle doest not thou breathe in the ayre, and tread on the earth as we doe? Art not thou nourished by food, and refreshed by sleep as we are? Yes, but this life he despised, looking after another; he did not lead a sinfull, but a spirituall life, and so to him to live was Christ. Thus Origen occasionally speaking of these words, saith, In quibusdam vivit Iesus, in quibusdam de∣functus* 1.20 est: Christ is as it were dead in some Christians, in some he liveth, to wit, in those who can say to me to Live is Christ: in this sense it is that Christ is the efficient cause of a Christians life, and as the head communicateth mo∣tion

to the members, and the root sap to the branches, so doth Christ life to all Christians.

2. One upon this Text expounding it of naturall life,* 1.21 rendreth the sense thus, To me to live is Christ, that is, the* 1.22 onely reason why I am content to live is Christs pleasure: if Christ will have me to live longer, I am willing; what seemeth good to him is so to me. Consonant to this is that of S. Ambrose, To an holy man to Live is Christ, quasi* 1.23 servus enim non refugit vitae obsequium: since as a faithful servant he doth not refuse the work of life: if it may be an opportunity of advancing his Masters glory, or like a good Souldier he is willing to stay in the field as long as his Captain commandeth.

3. But lastly, and as I conceive most rationally we are* 1.24 to interpret this to live of S. Paul's natural life, and Christ as the finall cause of it; so that we may best render the meaning of these words in Estius his Paraphrase, Vitam* 1.25 meam Christo & Evangelio consecravi: To me to Live is Christ, that is, I have consecrated my life to Christ and his Gospel.

This is that which was true of Paul under a double notion, the one speciall, as an Apostle; the other general, as a Christian.

1. Consider him as an Apostle, and so it lets us see what ought to be the chief ayme and scope of every Mi∣nisters Life; namely, the honour and glory of Christ. In∣deed, what other is the work, to which a Minister is cal∣led, and about which he is to be imployed: but (to use S. Pauls expression in the very next chapter) the work of* 1.26 Christ? What is it we are to publish but the Gospel of Christ? and therein the love of Christ to lost sinners: in this respect we are compared to Ambassadours, and as the* 1.27 Ambassadours businesse is to declare his Masters message,

so is this our work to make known the glad tydings of sal∣vation by Christ, as being the great errand about which he sends us. What is it we endeavour by publishing the Gospel, yea not onely by preaching but praying, and all other religious means, but the gaining of souls to Christ? Upon this account we are called the friends of the Bride∣groom;* 1.28 and as the friends office is to speak a good word in the Bridegrooms behalf, and to conciliate the Brides fa∣vour and affection towards him: so is this our employ∣ment to wooe your soules that they may be married to Christ. Indeed, as Saint Bernard hath piously observed,* 1.29 That purity of heart which especially ought to be in a Bi∣shop and Pastor of the Church, consists in two things▪ to wit, in seeking the glory of Christ, and the good of the people: it behooving him in all his words and works to seek not himselfe, but either Christs honour or the Peoples profit, or both; so doing, Implebit nonsolum Pontificis officium, sed & Etymologiam nominis pontem se∣ipsum faciens inter Deum & proximum: he shall, accor∣ding to the Etymologie of the Latine word, make him self (as it were) a bridge between God and his neighbour, whereof the one part reacheth God by advancing his glo∣ry, and the other extendeth to his neighbour by further∣ing his benifit: (Oh that all we who undertake this sacred Function would take out this lesson!) farre be it from us to live to our selves, either onely or chiefly ayming at our own emolument: wee are among other resemblances compared to Eyes, and eyes which see all things else, see* 1.30 not themselves, no more should we look at our selves in any thing we doe. It is said of Ignatius, that the name IESUS was (as it were) engraven upon his heart. Oh let our heart be fixed on, and then our life cannot but be devoted to him, we are in a more speciall manner ser∣vants* 1.31

of Jesus Christ, it is that character which the A∣postle S. Jude giveth of himself, and whose work should we imploy our selves about but his? we are the soldiers* 1.32 of Jesus Christ (according to S. Pauls character of Timo∣thy) and whose commands should we observe if not his? Finally, we are as so many stewards intrusted by Christ* 1.33 with his glory, his Gospel, and what an odious thing is it for a man not to discharge his trust? Oh my brethren! if we should not live to Christ, who should? our relations to him are nearer, our obligation greater than any others, and therefore as we have opportunity let us lay out our abilities in the service and for the glory of Christ.

2. But further consider him as a Christian, and so it is a pattern for all to follow, and instructs us all what is the genuine character of a sincere Saint: To him to live is Christ, as Christ is the Alpha or beginning of his spiri∣tuall, so he is the Omega or end of his temporall life; the life of grace he deriveth from him, the life of nature he devoteth to him; and indeed by the one he is inabled to the other; it is only a principle of supernaturall life which inclineth a man to order his conversation aright, and steer the course of his life so as may best redound to Christs honour. In this respect it is that S. Paul saith in the name not onely of himself, but all believers; both negatively, none of us liveth to himself; and affirmatively, we live* 1.34 unto the Lord: that memorable saying of the Empe∣rour Jovinian is the Motto of every Saint, Scopus vitae Christus, Christ is the Christians scope, and whatever he is, or hath, or doth, it is all in reference to Christ. What the end is to the agent, that is Christ to a Saint: the end is that which doth both excitare, and commensurare, stirre up the agent to act, and according to which he or∣dereth and squareth his actions; so it is with a Christian,

in respect of Christ that which both moveth and squa∣reth him in all that he goeth about is the glory of Christ▪ what the center is to the circumference, that wherein all the lines which are drawn from every part of it doe meet, that is Christ to the Saint, all the lines of his thoughts, and words, and works tend to, meet in him.

And truly, good reason it should be thus, since all Christians are Christs, such to, and over whom he most justly layeth a claim, and challengeth a right. It was Davids acknowledgment to God, upon which he groun∣deth a prayer for protection, I am thine, save me. It is* 1.35 every Christians acknowledgment to Christ, upon which he groundeth a resolve of subjection, I am thine, ô blessed Jesus! I will serve thee. I am thine, and therefore my health, my strength, my life, all I am, have, or can doe, is thine. It is the character by which S. Paul describeth be∣lievers,* 1.36 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that are Christs, and so they are (as for other causes so) chiefly, because they are redeemed by him. It is the reason alledged by the Apostle himself writing to the Corinthians, Ye are not your own, for ye are* 1.37 bought with a price: and now, since we are not our own, but his, and that by so strong an ingagement; it is but* 1.38 equall that we should live to him, Quicquid es, debes cre∣anti, quicquid potes debes Redimenti, saith Saint Bernard, Thou owest what thou art to thy Creator, yea whatever thou art able to thy Redeemer. Whom should a captive live to, but him that ransomed him? A slave but to him that bought him? A Christian but to Christ who hath delive∣red him from the slavery and captivity of sin? Indeed, this is the end which Christ intended in purchasing us by his death: He gave himself for us, (saith the Apostle)* 1.39 that he might purifie us to himself a peculiar people: and more appositely to our present purpose, He died for all,* 1.40

that they which live should not henceforth live unto them∣selves, but unto him which died for them and rose again: Thus then the case stands, Christ hath bought us by his blood for himself: being thus bought by him, we owe our selves and lives to him: no wonder if every believer up∣on this consideration saith, with this holy Apostle, To me to live is Christ.

But if this be the inseparable character of a Christian, Alas! where shall we finde him? it was the complaint of God, concerning Ephraim, by the Prophet Hoseah,* 1.41 Ephraim is an empty vine, he bringeth forth fruit to him∣self. And may not Christ take up the same complaint of us? None of us liveth to himself, saith S. Paul: nay, None of us but liveth to himself, may we say. Gregory Nyssen speaking occasionally of these words, thus com∣ments,* 1.42 The Apostle saying to me, to live is Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, intends thus much, no carnall affection liveth in me; not pleasure, nor grief, nor anger, nor pride, nor envie, nor revenge, nor covetousnesse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but to him onely I live, who is none of all these. But, my brethren, which of us can excuse our selves from living to some one or other of these lusts? Doth not the ambitious man say, To me to live is honour? The voluptuous, To me to live is pleasure? The envious, To me to live is revenge? The covetous, To me to live is wealth? But where, oh! where is the man can truly say▪ To me to live is Christ? We call our selves Christians, but we are Christiani sine Christo, no better than the E∣phesians in their heathenish condition, of whom the A∣postle saith, That at that time they were without Christ:* 1.43 onely this is the difference, Heathens are without any knowledge of Christ, and loose Christians are without the effectuall knowledge of Christ: and so their condition

worse than Heathens, who, though they have Christ in their ears and mouths, yet he is not in all their thoughts, or affections, or actions.

Oh that the setting of this pattern before us might serve to shame us out of our inordinate living to our selves, and quicken us in our indevours to live to Christ; as Peter* 1.44 said in another case to Christ, Lord, whether should I go? thou hast the words of eternall life. Let us say in this, Lord, to whom should we live? thou hast the command of our naturall life; yea, thou art the life of our life, and soule of our soul: Oh that all our oyle might empty it self into this golden candlestick! that all our water might run in this channell, all our actions be levelled at this marke CHRIST, and his honour: To this end, let us get our hearts both enlarged with apprehensions of Christs love to us, and inflamed with love to him. The love of Christ* 1.45 (saith the Apostle Paul) constraineth us: a phrase which may be construed both waies; either actively, the love of Christ to us; or passively, our love to Christ: both of which have a sweet, yet strong influence.

1. Meditate we seriously on the love of Christ to us. How truly might our blessed Saviour say, whilest on earth; yea, now he is in heaven, To me to live is man? he lived here to die, he liveth there to intercede for man; his Fathers will (which was our salvation) was not onely* 1.46 his work, but his food; and (as he saith himself) His meat and his drink: so much content he took, and delight he had in our redemption. Indeed, what was there from first to last which had not a reference to us? he was born for us, lived for us, died for us, rose again for us, is ascen∣ded, sitteth at Gods right hand, and shall at last come again for us. Who can think on this exceeding love of Christ, and not acknowledge himselfe obliged to this duty by

way of gratulation, it being most consonant to the law of thankfulness and retaliation, that since to Christ to live; nay to die was man: to man at least to live should be Christ.

2. Let the consideration of Christs love enflame thee with love to Christ, and that love will inable thee to live to him. It is a known saying, The soule is not where it liveth, but where it loveth: And it is no lesse true, Whom the soul loveth, to him it will live. It is by faith that Christ liveth in us, it is by love that we live to Christ: let him be the sole object of thine affections, and then he will be the chief end of thy actions.

That expression of the Spouse in the Canticles, My be∣loved* 1.47 is mine, and I am his; is very considerable to this purpose: My beloved is mine, in that she expresseth her sense of Christs affection towards her: and, I am his, in that she insinuateth her love towards Christ. And (which was the fruit of it) the resignation of her self to Christ. Excellently doth S. Bernard illustrate these words, Ille* 1.48 mihi, & ego illi. Ille mihi, quia ben gnus & misericors. Ego illi, quia non sum ingrata. Ille mihi, gratiam ex gra∣tiâ. Ego illi gratiam, progratiâ. Ille meae liberationi, ego illius honori. Ille saluti meae, ego illius voluntati. He is mine, and I am his. He mine, because he is mercifull. I his, because I am not unthankfull. He conferreth on me, grace for grace. I return him praise for his grace. He is for my deliverance, I for his honour. He for my salvation, I in subjection to his will. Thus it was with the Spouse, and thus will it be with every Christian, who duly pondreth upon the mercy of Christ towards him, and hath his soul affected with love and gratitude to Christ. To end this, If there were not in us any spark of love to Christ, yet even self-love cannot but strongly oblige us to live to

Christ, inasmuch as this is the onely honourable, profit∣able, and pleasurable life.

1. No life so honourable as this: all actions are digni∣fied, especially by the end to which they tend; whence, the more noble the intention, the more noble the opera∣tion: and what intention can be higher, or end nobler than the glory of Christ? this is that which by a strange activity turneth our earthly into an heavenly, our naturall into a spirituall life, which is the most excellent of all lives. To live to a mans lusts debaseth his life, and ma∣keth it no better than bestiall; to live to Christ exalteth it, and rendreth it no lesse than angelicall.

2. No life truly profitable but this; the way to live to our selves, is to live to Christ: whilst he hath the glo∣ry, we have the benefit: and as his name is advanced, so our good is advantaged. There is a strange riddle, and a seeming contradiction in those words of God by the Pro∣phet, Ephraim is an empty vine, and bringeth forth fruit:* 1.49 a vine is then said to be empty when it is fruitlesse, and can that which bringeth forth fruit be said to be fruit∣lesse? But the next words [to himself] unfold the riddle, and reconcile the contradiction, since the fruit which is brought forth to our selves is no fruit. What he said of the day wherein he had done no good, Diem perdidi, I have lost a day: that may we say in this case, that day and time of our life is lost wherein we live not to Christ.

Finally, this is the most pleasurable life, free from those cares and feares, distraction and vexation, with which living to the world, and our lusts, is encombred, full of those joyes and sweet pleasures, and delights whereof all others are ignorant. He that can say, To me to live is Christ, may say, To me to live is peace of conscience, con∣tentment of minde, and joy in the Holy Ghost. In one word,

this is the onely way to make both our life comfortable, and our death gainfull. And so I am fallen on

The other branch of this Text, that which is here pro∣posed* 1.50 by our Apostle concerning his death, in those words, To me to die is gain. To die, whether violently, or natu∣rally; by sickness, or a sword; be the manner, or means of death what it will, it is gain not onely not injurious, but commodious; no hurt, but profit, no losse, but bene∣fit: To me, and all such as he was, whether faithfull Mi∣nisters, or good Christians.

Indeed, this is primarily true of that dying to which S. Paul (being now in chains at Rome) might especially re∣ferre, (I mean) a violent death for the cause of Christ, by heathenish persecution: And so this is true of the death it self, and true Martyrs may say the very 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to die is gain to thm. Indeed, to die for Christ is both an honour, and a gain; an advancement, and an advantage.* 1.51 S. Paul in this very Chapter tells the Philippians, it was given to them to suffer; as if this were a special choice gift, an extraordinary gratification conferred by God upon a man when he calleth him to suffer, and especially death for his truth; yea, the death it self gaineth an increase of the reward, and a further accession of glory: In this re∣spect our blessed Saviour saith, He that loseth his life for* 1.52 my sake, shall finde it: which is in effect, He that loseth, shall not lose; yea, the very losing his life in this quarrell shall be an advantage to him, whilest he shall finde that life which infinitely exceedeth this. Mors quippe inte∣griorem* 1.53 facit vitam, mors magis deducit ad gloriam, to use S. Cyprians expression, such a death shall not onely accelerate, but accumulate the glory of that other life.

But besides this speciall, it is (according to a right con∣struction) true also in a generall notion, not onely of

them that die for, but all that die in the Lord: that death is a gain to them, onely with this difference, to Martyrs their dying is a gain, and all Christians gain by dying. In∣deed, this gain is not a direct and proper, but onely an accidental effect, or rather a consequent of death not flow∣ing from, but following after it; that which death in its own nature bringeth forth is evill, it causeth not gain but losse, depriving good as well as bad men of the sweet comforts of this present life; but in regard of the good, Christ hath by obtaining for them a life after death, made death of a curse to become a blessing, of a punish∣ment a benefit, of a departure an entrance, and of a losse a gain: thus, as the waters of Marah were sweetned by the tree, so is the bitternesse of death allayed, the sting of it plucked out; yea, the nature of it changed by the crosse of Christ.

This being premised, I shall intreat you to walke a∣while with me in this pleasant field of deaths gain, which I shall endevour to illustrate both absolutely and compa∣ratively, privatively and positively.

1. This will appear to be a truth absolutely, Death is a gaine to a godly man, if you consider both the evils from which he is freed, and the good things of which he is possessed.

1. Privatively: death is a gain to true Christians in respect of those various evils from which it delivereth.

The evils of this present life are of two sorts: to wit, temporall and spirituall, from both which death delive∣reth.

Many are the miseries under which we groan in this* 1.54 life; but Mors pro remedio, so S. Ambrose, death is a cure for them all: In this respect it is that Seneca saith aptly, it is Nullius mali materia, multorum finis, The cause of* 1.55

none, but the end of many evils: Upon this account it was that death hath been, even by the heathens, looked upon as an advantage. When those two famous carpen∣ters,* 1.56 Agamedes, and Trophonius, had built a Temple for Apollo at Delphos, they begg'd of him a Reward: To whom this answer was given by the Oracle, That it should be conferred on them within nine daies; within which time they died. And when Cydippe begg'd of Juno a boon for her two Sons, Cleebis and Byto, she found them in the morning dead in their beds, as if the Gods could not bestow a greater benefit than death, by which men are freed from the calamities of life. In this respect Se∣neca's* 1.57 comparison is very fi••, who resembleth death to an haven, into which when the ship enters, she is past all the danger of rocks, of sands, of waves, or windes, to which she was continually lyable upon the tumultuous seas. Indeed, death is that which delivereth our bodies from pains and aches, our eyes from tears, and our hearts from sorrows: and in this respect S. John calls them who die in the Lord, blessed, because they rest from their* 1.58 labours, to wit, all labour both of minde and body with which here they are oppressed. The truth is, many are* 1.59 the afflictions, as of all men, so especially of the righteous in this life. They are sure to meet with persecution from wicked men for their righteousness sake; as the tree is beaten with sticks for its fruits sake; yea, such is the rage of persecutors, that they care not to what sorrows of hunger, cold, nakednesse, imprisonment, banishment, want, they expose them: besides, Almighty God is plea∣sed to chastise them for, whilst he lets others alone in sinne, to exercise their graces by adversity, whilst o∣thers enjoy prosperity: but when death comes, it sets them free from all, as being the last chastisement

which God doth inflict upon, and the last mischief which wicked men can doe to the godly. But these are the least of those evils from which death delivereth a believer; there are evils of another, an higher nature: and as the sense of them is a sadder trouble, so the deliverance from them must needs be a greater gain; such are divine de∣reliction, Satanicall temptation, the wickeds conversation, and sins infection.

1. In this life the godly are oft-times enforced to goe mourning all the day long, because God hideth his face: many clouds interpose that they cannot behold the Sun of righteousness shining on them, but when the winde of death cometh it bloweth all these clouds away, and puts them in such an estate wherein there shall be no interrup∣tion of their comfort.

2. Whilst we live on earth we must expect assaults from hell, we walk here amongst snares; nor are we at any* 1.60 time, or in any place, secure from Satans suggestions; but death puts us out of his reach, whilest our souls soare aloft, and so are like the flying-bird out of the com∣passe of his snare.

3. How we are forced to be as lillies among thorns, wheat among chaffe; and being thus mingled with the wicked, we complain with David, Woe are we that we* 1.61 must dwell in Mesheck, and in the tents of Kedar: but when we die we shall be separated from the ungodly, so that they shall no longer be to us as the Canaanites were to the Israelies, Thorns in our eyes, and Pricks in our* 1.62 sides.

4. Finally, so long as we continue in this world, the bur of corruption will cleave to us; but death rids us of it: according to that of S. Paul, He that is dead, is free from* 1.63 sinne. In this respect, death is fitly called by S. Ambrose,

Vitiorum sepultura, the grave of our sins. And by Gre∣gory* 1.64 Nyssen, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the expurgation of wicked∣nesse: since till the vessell be broken, the muddy water of corruption cannot be wholly poured out. Consuit the experiences of the Saints, and you shall finde them still complaining of spirituall conflicts with their corruption. We are besieged on every side, (as S. Cyprian observes)* 1.65 and, Oh how often is a breach made upon us! if cove∣tousnesse be knocked down, lust riseth up; if lust be quel∣led, pride starteth forth; if pride be subdued, anger exa∣sperateth; thus are we forced to a continuall strugling with our sins: but when we die, the combate ceaseth; and, as for the present, we are not under sinne; so then, we shall be without sin, or so much as the motions of sin.

Indeed, it very observable, that as death came in by sin, so sin goeth out by death: filia devoravit matrem, the daughter destroyeth the mother; nisi primi parentes pec∣cassent non morerentur, peccarent justi nisi morerentur, had not our first parents sinned they had not died, if we did not die we should not be without sin: sin delivereth to death, and death delivereth from sin; and, so that which was onely the punishment, becomes the period of sinfull evill. And surely as S. Ambrose occasionally speaking of these words, saith, Lucrum est evasisse incrementa pec∣cati,* 1.66 lucrum fagisse deteriora & ad meliora transisse, it is no small gain to avoid the increase of sin: nay, our A∣postle uttereth these words, saith S. Cyprian, Lucrum* 1.67 maximum computans jam seculi laqueis non teneri, jam nullis peccatis & vitiis carnis obnoxium fieri, accounting it the greatest gain no longer to be subject to the sins of the flesh, and intangled in the fetters of the world: in∣deed, this is as in it self, so in the estimation of every godly man the chiefest gain; and, no wonder if accoun∣ting

sin to be the greatest evil, he esteem this the chiefest priviledge of death, more rejoicing that it putteth an end to his sinnings, though they were never so small, than to his sufferings, were they never so great.

In fine, death is both a totall and finall deliverance from all evils, except it self, from which also we shall be de∣livered by the resurrection: in which respect, an Antient saith elegantly, It is unjust to call it a death, rather a re∣cesse* 1.68 from death; a separation from corruption, a freedome from bondage, rest from trouble, ease of labours; & (ut in summa dicam) omnium consummationem malorum; yea, the consummation of all evils.

And yet, in all that I have said I have told you but one half, and that the lesse half of deaths gain: there is not onely ademptio malorum, but adeptio bonorum, a removall of evil, but the presence of good; and so positively, To die is gain: For, though the happiness of our persons doe not presently follow upon death, but the resurrection; yet there is an happiness conferred upon our souls imme∣diately after death: and if you would know wherein this consists, I answer,

1. When we die our souls goe to paradise: a place of rest, and joy, and comfort. Our first parents were cast out of paradise that they might die▪ and we die that we may goe to paradise. The Poet saw this when he said,

Parte tamen meliore mei—* 1.69

Though my body rot in the earth, yet my better part shall be carried above the skies. Indeed, the souls of them that depart hence in the Lord are immediately received into those celestiall habitations.

2. When we die our souls go to God and Christ, in whose* 1.70 presence is fulness of joy: this is the reason why Gregory Naz: calls death a benefactour, because it presently sends

us to God, our Apostle (in the next Verse save one) tells* 1.71 us, He had a desire to depart and to be with Christ: there∣by plainly intimating, that when be did depart hence, he should be with Christ, to wit, in his soul; and if you will* 1.72 know where Christ is, you shall finde it by other Scri∣ptures, to be, farre above all heavens, at the right hand of* 1.73 God. Indeed, the contract between Christ and the soule is made on earth, but the marriage is consummated in hea∣ven; here Christ is with us by his Spirit, there we shall be with him, first in our souls, and at last in our persons. It is much for a Prince to visit a poor man in his cottage, but it is farre more for him to take the poor man home with him to his palace. Esse Christum cum paulo magna securi∣tas.* 1.74 Esse paulum cum Christo summa foelicitas: It is our great security while we live, that Christ is with us, but it shall be our felicity when we die that we shall be with Christ.

3. Finally, when we die our souls are endowed with per∣fect purity and spotlesse holinesse, and grace receiveth its consummation by glory: the Apostle maketh mention* 1.75 of the spirits of just men made perfect, that is, perfectly just and holy in their spirits. Indeed, the perfection of glory is not till the resurrection when soule and body shall be united; but in the mean time▪ the souls of them that die in Christ are adorned with a perfection of grace; and if the beginnings of grace be pretious, what is the comple∣tion of it? if the first fruits be desirable, what is the full crop? if the soule which hath but one dram of grace be more truly noble than if it had all other naturall or mo∣rall endowments, how glorious shall our souls be when they shall be as vessels filled to the brim with fulnesse of grace!

By all this which hath been said, the truth of this Apo∣stolical

Assertion sufficiently appeareth, but that all Ob∣jestions may be removed be pleased to consider it compa∣ratively, and to weigh a while in the scales of reason both the losse and the gain of death, that we may see how much the gain preponderateth the loss, and so this Doctrine will remaine undoubtedly true notwithstanding whatever may be pretended to the contrary.

It is true, death bereaveth us of a mortall and transitory, but it is an inlet to an immortall and everlasting life; it de∣spoileth us of our worldly possessions. I, but it putteth us into possession of our heavenly inheritance, it taketh us from the society of our neighbours, bosome of our friends: I, but it sends us to Abrahams bosome, & makes way for our soci∣ety with Christ. Finally, it severs the soul from the body; I, but it unites the soul to God: what is it for the candle to be put out whilst we enjoy the light of the Sun? for the stan∣ding-pools to be dry so long as we may drink at the foun∣tain? for our earthly comforts to be taken from us, when heavenly joyes are conferred on us? The truth is, death is not a privation, but a permutation: So holy Iob cal∣leth it a change, and that a blessed exchange of a cottage* 1.76 for a palace, a wilderness for a paradise, a house of bon∣dage for a place of liberty, of brass for gold, pebles for pearls, earth for heaven. And, now tell me, if upon all these considerations S. Paul had not just cause to say, To me to die is gain.

The meditation whereof may serve as a check to those passions of grief and fear which are apt in this matter to be exorbitant, the one in respect of our friends, and the other of our own death. It is the use which Cyprian teach∣eth us to make of this very doctrine, Ut ne{que} charorum lu∣geamus* 1.77 excessum, & cum accessionis propriae dies venerit incunctanter & libenter ad Deum ipso vocante veniamus,

That we should not too much bewail the departure of our dearest relations, and when the day of our dissolution doth approach, that we readily and chearfully obey Gods call.

1. Let the gain of death moderate our sorrow for our friends who sleep in Iesus: Why should we be troubled for them who are at rest? sit down in sorrow for them who are entred into joy? Why are we clad in black for them who walk in white? and so many tears flow from our eyes for them who have all tears wiped from theirs? It is storyed of the Thracians, that they mourn at the birth, and rejoice at the death of their friends. Nec impru∣denter,* 1.78 saith S. Ambrose, nor was it without reason that they should account those fit to be bewail'd who are laun∣ching forth into the tempestuous sea of this world, and attend them with joy who are got into the harbour of rest. We read concerning Lazarus, that Christ rejoiced when he was dead, but wept being to raise him to life. And Chrysologus his note is very apt to our present purpose, Christ us recipiens Lazarum flevit, non amittens, Christ* 1.79 bewaileth not the losing, but restoring of his life: ac∣cording to which the Greek Fathers make the reason of our Saviours tears to be, that he should now call him* 1.80 back to a miserable life. Indeed, as S. Hierome saith con∣cerning Nepotian, we may say of every one who depar∣teth in Christ, Non tam plangendus est qui hac luce caruerit* 1.81 quam gratulandum ei qui de tantis malis evaserit, We are not so much to condole his losse of this life, as to congratu∣late* 1.82 his deliverance from the miseries of this life.

Thou wilt say perhaps, It is my friend, my dearly belo∣ved friend who is dead, and can I choose but mourn? But, is he thy friend, and dost thou envy him his happiness? dost thou dearly love him, and yet grieve at his welfare? He is thy friend, and death is his benefit: and shall the benefit

of another, especially of thy friend, be thy sorrow? I, but he is snatched from my arms, I have a great losse in his departure, and that is my trouble: True, this nature prom∣teth to, that we should be sensible of our own losse; yea, grace requireth that we should be sensible of such a losse as it is a crosse inflicted upon us by Divine Providence. Thus, patient Job, when the news came to him of his* 1.83 childrens death, shaved his head, and rent his mantle: signes of that sorrow which naturall affection put him up∣on; yea, he fell down upon the ground and worshipped: signes, that in his sorrow he looked higher, at the hand of God which had done it. But, as with one eye we look on our losse, and weep; so with another eye we must look on their gain, and rejoice; as it is a chastisement to us, we must be affected with sorrow; as a mercy to them, with joy: and thus, whilest we mingle these affections toge∣ther, our sorrow will not be exorbitant.

Indeed, when any die, to whom we have reason to fear, death is the beginning of sorrrow; there is sad cause of bitter mourning: but not for them who die in the Lord. Scribitur David justè flevisse filium parricidam, qui ali∣um* 1.84 parvulum, quia sciebat non peccasse, non flevit, David justly bewailed dead Absalom, because he died in his re∣bellion, and therefore despaired of his blisse; but when the other childe dieth, he drieth his eyes, as not doubting* 1.85 its happinesse. They indeed cannot sufficiently be lamen∣ted at their death, who dying in their sins, drop into hell; not they who are carried into those heavenly mansions, saith Isidore excellently.

2. Let the gain of death mitigate the fear which is apt to arise in us from the apprehension of our own. When Abi∣gail told Nabal the threatning words of David, the Text saith, His heart died within him, and became as a stone.* 1.86

Thus is it with the most of us, when any summons of death is given; nay, not onely with the most, but even some∣times with the best. Christ cometh to the Disciples on* 1.87 the Sea, to preserve them from the storme, and they are troubled, death cometh to deliver us from all evill, and we exceedingly tremble. Indeed the reason is, because we consider not that death is a deliverance, and so gaine to us. What Chrysologus saith of Martyrs, is true of all* 1.88 good men, Morte nascuntur, fine inchoant, occisione vi∣vunt, & in coelis lucent, qui in terris putabantur extincti, their death is a birth, and end a beginning, they live by being killed, and whilst they are thought to be extin∣guished on Earth, they shine in Heaven; and surely were this well pondered by them, they would not seek conso∣lation against death, but death it selfe would be their con∣solation.* 1.89 Those words of Job, I have said to Corrup∣tion, Thou art my Father, to the Worme, Thou art my Mo∣ther,* 1.90 are not unfitly allegorized by Origen to this pur∣pose; Ut pueri consolatores habent parentes, sic ego mor∣tem & putredinem; as if he therefore called Corruption and Wormes his Father and Mother, because as Parents are comforters to the Children, so were they to him.

It is true, the Separation of Soule and Body is terrible, and a naturall feare of it may be, cannot but be in all. I but it is as true in respect of the godly, that when this se∣paration is made, anima absolvitur, corpus resolvitur,* 1.91 quae absolvitur gaudet, quae resolvitur nihil sentit, as St. Ambrose elegantly; the Soule is set at liberty, and rejoyceth, yea, the body is at rest, and knoweth no trou∣ble; and is such a separation to be feared? This life, what is it but a going to death? and death, what is it but a going to life? little cause then sure, why we should either too much love the one, or feare the other: Non est

timendum, saith Tertullian, quod nos liberat ab omni ti∣mendo,* 1.92 shall that be the object of our feare, which freeth us from what ever is to be feared? by death we gain glo∣ry, and shall we not glory over death? non repuerascam, said a Roman, si Deus mihi largiretur, I would not be young againe, though God would grant it me, and he gi∣veth this reason, quia ab hospitio ad domum discedam, be∣cause when I dye, I shall goe from my Inne to my home. Did ever childe cry when his Fathers man came to fetch him home?

Alas beloved (as St. Ambrose rightly) non mors ipsa ter∣ribilis,* 1.93 sed opinio de morte, not death it self, but our mis∣apprehension of death, is terrible to us; did we look through, beyond death, at the gaine which followeth, it would not be dreadfull, but amiable in our eyes, and with this holy Apostle, we would not feare, but desire to depart: That of the wise man, the righteous hath* 1.94 hope in his death, the Caldee reads, The righteous hopeth he shall dye; so farre is a good man (upon serious medi∣tation of deaths gaine) from fearing of, that he hopeth for, his dissolution, and though he dare not rashly hasten, yet he willingly entertaineth it, whensoever sent by God to him.

To draw to an end: Be pleased to put both clauses to∣gether, since indeed they cannot be asunder, If to us to live be Christ, to dye must needs be gaine, to dye cannot be gaine, but onely to them, to whom to live is Christ. If a good life precede an happy death, cannot but follow: Nor is it probable, a gainfull death should be the conse∣quent, if a religious life have not been the antecedent.

Indeed if we observe the temper of many in the world, we shall finde them either inverting or separating these clauses.

1. Some there are who would invert these words, & make gain the predicate of the former, and Christ of the latter; thus doth every covetous man say, To me to live is gain, and to dye is Christ; vaine men who will have Gold to be their God, and yet Christ to be their Redeemer, they will serve Mammon whilst they live, and yet be saved by Christ when they dye; but it will be just with Christ to say at death to all such Mammonists, in these words of God to the Israelites, in the day of their distresse, Goe to* 1.95 the Gods which you have served, the gaine which you have lived to, and let that deliver in this houre of your death.

2. More there are who would sever these Clauses, whilst they would gladly say, to dye is gaine, but not to live is Christ: One was asked, whether he had rather be Craessus or Socrates, his answer was, in vitâ Craesus, in morte Socrates, he would be rich Craesus in his life, and good Socrates at his death; you know whose prayer it was, Let me dye the death of the righteous, and let my last end* 1.96 be like his, and it is that no doubt, which many wish and desire; nay hope, who yet regard not to live the life of the righteous, and that their course to that end may be like his. But what a folly, nay madnesse is it, for men to expect to reap what they doe not sow? to sow to the flesh, and to the world, and yet reap by Christ the gaine of e∣verlasting life after death? as therefore we expect that one, let us endeavour the other; and if gaine by death be our hope, let living to Christ be our practice.

So that this Scripture thus considered, doth plainly put a difference between the pretious and the vile, the godly and the wicked; whilest to these who live to them∣selves, death is a losse; to those who live to Christ, it is a gaine. Adrian was wont to say, that death is pavor divi∣tum, & pauperis desiderium; the rich mans feare, and the

poor mans desire. I may well apply it here, death either is or may be the bad mans feare, but the good mans wish, or to use St. Ambrose his expression, justis mors quietis est* 1.97 portus▪ nocentibus naufragium, it is an Haven to the Just▪ but a Shipwrack to the Guilty; to those a bed of repose, to these a rack of torture: The man who liveth to the world, saith to death, as Ahab to Eliah, Hast thou found me oh* 1.98 mine Enemy! but he who liveth to Christ, may say to it as David of Ahimaaz, It cometh with good tidings.

And now my brethren, would you on the one hand▪ see* 1.99 the reason why you are so fearfull of death? it is because your consciences accuse you, that you have not lived to Christ; suae quisque conscientia vulnus accuset, non mortis acerbitatem, we may thank our owne guilty consciences* 1.100 for our feares of death: It was not without reason, that St. Paul saith, the sting of death is sin, since death is onely venemous and deadly to them who live in sinne: On the other hand, would you see the way to a joyfull end?* 1.101 would you have comfort in, and gaine after death? Oh let it be your study to live to Christ. It is our Saviours counsell to his Disciples, Take no thought for your life, let me alter it a little, take no thought for your death, but* 1.102 for your life; let your care be to advance Christ in your lives, and it will be his care to confer the gaine of glory and immortality upon you at your death.

And thus I have finished the Text▪

Time, and your expectation hasten me to the sad occasion of this sorrowfull assembly. The early and unexpected death of this hopefull servant of Christ, in the worke of the Gospel, Master▪ Adam Pemberton; What S. Paul said concerning Timothy▪ I* 1.103 need not doubt to say of him, that from a child he hath known the holy Scriptures, being the Son of such a Father,

who strove to instill into his tender yeares, both Religion and Learning. It pleased God to bestow upon him, ma∣ny choice naturall endowments of an Acute wit, a Ready expression, and a good memory. He wanted not acquired abilities, in the knowledge of Tongues & Arts, those hand∣maids of Divinity, which none contemne but the igno∣rant, who because they cannot be like others, would have others like them, and so whilst darknesse covers the Hemi∣sphere, they may be thought to have as good eyes as any. Besides these naturall and acquired parts, I trust (and what ever any proudly undertake, Man can goe farther) he had some measure of supernaturall and infused graces, and experienced those saving operations of the blessed spirit on his owne heart.

Being thus competently (nay farre more excellently then many of his yeares) furnished for the work of the Ministry, he entred into holy Orders, and that by the right door, preferring the beaten track of venerable Antiquity, before the untroden by-path of Novelty. And now ha∣ving undertaken this sacred employment, how studious and sedulous, frequent and diligent he was in performing it, I doubt not but a great part here present can attest. Commonly twice, this last halfe yeare thrice, nay, ma∣ny times oftner within the compass of a week, he dispensed the mysteries of the Gospel to the people; so that I may truly say, he exhausted himselfe, his strength, his health in this worke, as it is reported of Archimedes: studi is quibus obtinuit famam, amisit vitam, He lost his life by those studies, which got him credit. So I may truly af∣firme of him, by labouring to gaine Soules to Christ, he impaired the health of his owne body, and in some sence accelerated his end.

As thus he did the worke of the Lord laboriously, so in

some measure sucessefully; me thinkes I read in the eyes of many here present their deep sorrow for his losse, and that chiefly upon this account, the great good and com∣fort their Souls found in, and by his labours: yea, it pleased God to give him as it were a seale of his Ministry at his last Sermon; after which, one that had been seduced by the errors of the times, came to him, humbly acknowledg∣ing his own folly, heartily blessing God for his instructions, and earnestly desiring confirmation by private conference with him.

And truly I cannot but take notice of Gods great mercy to himselfe in this regard, that though he was but a tender plant, and so the more apt to be bended any way; yea, though in this innovating age, the ready way to preferment (of which young men are usually Ambitious) he to turn Novelist, or in plaine termes Schismatick, yet not consulting with flesh and blood, he stood firme in the Faith, which was once delivered to the Saints, & chose ra∣ther to side with suffering Truth, then prospering Error; He owned the Church of England, and that as before this last deformed Reformation, to be his Mother, zealously preaching her Doctrine, asserting her Discipline, and be∣moaning her sorrowes, which caused him not many dayes before his death to take up Davids language, Redeem* 1.104 Israel oh God, out of all his troubles. Nor did he onely pity her sufferings, and pray for her deliverance, but to the utmost of his power, he was ready to help her children, his fellow▪ brethren, and labourers in the Gospel, who for her sake, are reduced to extream necessity. In this respect what St. Hierome said of Nepotian, I may of him, Caeco∣rum* 1.105 baculus, esurientium cibus, spes miserorum, Solamen lu∣gentium fuit, he was a staffe to the blind, food to the hungry, an Anchor of the afflicted, and a comfort of the mourners.

And now whilst this young Tree was thus growing up in grace and knowledge, in favour with God and Man, so that they who sate under the shadow of his Ministry, pro∣mised to themselves much comfort and contentment: Alas (who can mention it without teares) in the spring of the yeare, I and of his age, the winde of a violent disease* 1.106 blasted him, and death removeth him hence, to be tran∣splanted in the celestiall Paradice. Having spent his life in the Lords worke, he ended it on the last Lords day, and* 1.107 on that day of rest, (yet withall of labour to a Minister) he rested from his labours. So that quem haeredem puta∣vimus funus tenemus, (to use St. Hieromes phrase) we are forced to bemoane his fall with teares, who (being Elder) hoped to have left him a remaining Pillar in the Church of God. Some few houres before his dissolution, a Reverend Doctor of Divinity (his and my very good friend) coming to visit him, and putting him upon the act of Resignation in yeilding up himself to Gods dispose, his answer was, That if he might doe God any further ser∣vice in his Church, he was willing to live; but if not, he was content to submit to Gods will, saying in the words of my Text, (which since he made use of, I made choice of) To me to live is Christ, and to dye is gaine: and truly by what you have already heard, there is reason to believe, that he practised the former, and hope, that he now expe∣rienceth the latter. Indeed his death in respect of us was a losse, a great losse, and that every way; His Father hath lost the staffe of his age, an observant Child; his Wife an affectionate Husband, and his Children (poor babes whose sorrow is yet to come) a carefull Father. The Church hath lost an obedient Son, this Parish a painefull, profitable Preacher, the Poor, a Zealous charitable Ad∣vocate and Almoner: Nor must I leave out my selfe,

who have lost an intire cordiall friend. But whilst his Father, Wife, Children, Parish, the Church, the Poor, my selfe, may all truly say, to us his death is a losse, he said, and I hope accordingly findeth it verified; To me to dye is gaine. I have onely three short words with which I shall close up my discourse.

1. To the neere relations of this our deceased Brother, My word is submit, durum verbum, an hard lesson I ac∣knowledge, but yet such as I trust you will endeavour to take forth: His aged Father I cannot better counsell, then in Saint Hieromes words to Heliodorus, con∣cerning Nepotian, Non doleas quod talem amiseris, sed gaudeas quod talem habueris, you have more reason to rejoyce that once you had, then to mourne that now you have lost, such a Sonne. His deare Consort I shall bespeak in Seneca's words, I dare not for∣bid* 1.108 you to grieve at all, but I would not have you grieve to excesse. That knot which was tyed between you, it was but till death did part you: and as if Divine Providence would minde you upon what termes you had him, on that day three yeares he was Marryed to, he is taken from you.

2. To the loving Parishioners and Auditors of this now silenced Preacher, my word is, Remember, Remember all those wholesome counsells, faithfull rebukes, com∣fortable Doctrines, sound truths, which you heard dropping, nay, flowing from his lips in this place, I doubt not but many of you dearely loved him, show at once your love both to him and your selves, by indea∣vouring to practice what he taught you, and let your greatest sorrow be not for him, but for your selves, that you have no more profited, under his pious la∣bours.

3. To all here present, my word is that of our Saviour to his disciples, Watch: A word which (I hope) will take so much the deeper impression upon you that were his Auditors, because it was the last counsell himself gave you* 1.109 out of this place, that portion of holy Writ [What I say un∣to you, I say unto all, Watch:] being then the subject of his discourse, And not onely on you, but us all; because it is that which his dead corps now preacheth to us. Indeed, when we see one falling in his full strength, snatched away in the prime of his dayes, have we not reason to watch? and watching, to prepare for the hour of our death. Let it then be the care of us all whilst we live to live to Christ, every one of us in our station consecrating our selves to, employing our talents in his service, for his glory; so shal it be our comfort in, and blisse after death. And whensoever that time shall approach whether sooner or later to any of us, we shall be able to say, with this our deceased Bro∣ther, in the words of this holy Apostle, [To me to Live is CHRIST, and to Die is Gain.

FINIS.

Notes

• * 1.1

  Eccles 12. 13.
• * 1.2

  Mat. 22. 37, 3••
• * 1.3

  Theod. in loc.
• * 1.4

  Est. ibid.
• * 1.5

  Lap. ibid.
• * 1.6

  Calv. i••.
• * 1.7

  Psal. 73. 25.
• * 1.8

  1 Cor. 3. 21, 22, 23.
• * 1.9

  Zanch. ib.
• * 1.10

  1 Cor. 15. 44.
• * 1.11

  Isa. 57. 1.
• * 1.12

  Ephes. 6. 14.
• * 1.13

  Rom. 6. 23.
• * 1.14

  Mat. 5. 14. Isa. 5 6. Rev. 1. 20.
• * 1.15

  Gen: 2^d.
• * 1.16

  Part. 1.
• * 1.17

  Expos. 1.
• * 1.18

  Gal. 2. 20.
• * 1.19

  Vide Anselm. Vide Chryso. in loc.
• * 1.20

  Orig hom. 2. in Iudic.
• * 1.21

  Expos. 2.
• * 1.22

  Velasq. in loc.
• * 1.23

  Ambros. de bono mortis, cap. 2.
• * 1.24

  Expos. 3.
• * 1.25

  Est. in loc.
• * 1.26

  Phil. 2. 30.
• * 1.27

  2 Cor. 5. 21.
• * 1.28

  Mat. 9. 15.
• * 1.29

  Bern ep. 42.
• * 1.30

  Cant. 1. 15.
• * 1.31

  Jude v. 1.
• * 1.32

  2 Tim. 2. ••.
• * 1.33

  1 Cor. 4. 1.
• * 1.34

  Rom. 14. 7, 8.
• * 1.35

  Psal. 119. 94.
• * 1.36

  Gal. 5. 24.
• * 1.37

  1 Cor. 6. 19, 20.
• * 1.38

  Bern.
• * 1.39

  Tit. 2. 14.
• * 1.40

  2 Cor. 5. 15.
• * 1.41

  Hos. 10. 1.
• * 1.42

  Greg Nyss. i•• Cant. hom. 15.
• * 1.43

  Eph. 2. 12.
• * 1.44

  oh. 6. 63.
• * 1.45

  2 Cor. 5. 14.
• * 1.46

  Joh. ••. 34.
• * 1.47

  Cant. 2. 16.
• * 1.48

  Bern. in Cant. S••••m 68.
• * 1.49

  Hos. 10. 1.
• * 1.50

  Part. 2^d.
• * 1.51

  Ver. 29.
• * 1.52

  Mat. 16. 25.
• * 1.53

  Cypr. de laude Martyr.
• * 1.54

  Ambr. de fi••. Resur.
• * 1.55

  Sen. de Benef. l. 7. c. 1.
• * 1.56

  Vide Plut. de consol▪ ad Apoll
• * 1.57

  Sen. consol. ••d Polyb. cap. 28.
• * 1.58

  Revel. 14. 16.
• * 1.59

  Psal. 34. 19.
• * 1.60

  Quid aliud est haec vita nisi ple∣na laqueis inter laqueos ambula∣m•…•… &c. Ambr. de bon. mort. cap. 3.
• * 1.61

  Psal. 120. 5.
• * 1.62

  Josh. 23. 13.
• * 1.63

  Rom. 6. 7.
• * 1.64

  Ambr. de bon. mort. cap. 4. Greg Nyss▪ orat. in fun. Pulcher.
• * 1.65

  Cypr. serm. 4. de morta••.
• * 1.66

  Ambros. de b••n•• mort. cap. 2.
• * 1.67

  Cypr. serm. 4. de mortal.
• * 1.68

  ••. Maxim.
• * 1.69

  Ovid.
• * 1.70

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Greg. Naz. orat. 20.
• * 1.71

  Verse 23.
• * 1.72

  Colos▪ 3. 1.
• * 1.73

  Ephes. 4. 10.
• * 1.74

  Bern in Ps. qui bab.
• * 1.75

  Heb. 12. 29▪
• * 1.76

  Job 14. 14.
• * 1.77

  Cypr. serm. 4. de mortalit.
• * 1.78

  Ambros. de fid. Resur.
• * 1.79

  Chrysol. ser. 64.
• * 1.80

  Is pael. l. 2. ep. 175.
• * 1.81

  Cypr. in Joh. l. 7. c. 21.
• * 1.82

  Hieron. ep. 3.
• * 1.83

  Job 1. 20.
• * 1.84

  Hieron. ep. 25.
• * 1.85

  Illi deplorandi sunt in morte quos miseros infernus ex h••c vitâ recipit, &c. Isid. Hispal. de sum. bon. l. 3. c. ult.
• * 1.86

  •• Sam. 25. 37.
• * 1.87

  Mark▪ 6. 50.
• * 1.88

  Chrysol. Serm. 108.
• * 1.89

  Job 17. 14.
• * 1.90

  Orig ibid.
• * 1.91

  Ambrose de Bo∣no Mort. c. 8.
• * 1.92

  T•• cert. de Anim. ••p. 4.
• * 1.93

  Ambrose de Bon. Mort. c. 8.
• * 1.94

  Prov. 14. 32.
• * 1.95

  Judges 2. 14.
• * 1.96

  Numb. 23. 10.
• * 1.97

  Ambrose de bo∣no▪ Mort. cap. 8.
• * 1.98

  1 King. 21. 20.
• * 1.99

  2 Sam. 18. 27.
• * 1.100

  Ambrose. l. d.
• * 1.101

  1 Cor. 15. 56.
• * 1.102

  Mat. 6. 25.
• * 1.103

  2 Tim. 3. 15.
• * 1.104

  Psal. 25. 22.
• * 1.105

  Hierom. Ep 3▪
• * 1.106

  The 28. yeare of his life.
• * 1.107

  Palme Sunday Apr. 8. A. D. 1655. Hier. ib.
• * 1.108

  Nedoleas exi∣gere non audeo pl•••• aequore do∣lere volo, Sen. Ep.
• * 1.109

  Mark 13. 37.