The Epitaph of a Godly Man, Text

The Epitaph of a Godly Man · Text

p. 1The 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 Eccleſ 12. 13.Eccl 12:13keep 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 Mat. 22. 37, 3…Matt 22:37Matt 22:3thy 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 Scripture afford! Happy is he who ſo readeth this copie as to write after it, vieweth theſe ſteps as to tread in them, being able to ſay, if not with the ſame meaſure, yet at leaſt p. 2with 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 Interpreters; 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 confidence, that both his life and death ſhould be Chriſts glory: and here, that they would be his gain, Utraque mihi conducibilia, Theod. in loc.is Theodoret's note, both ſhall conduce to my benefit. Oſtendit ſive vitam, ſive mortem, ſibi cenſuram Eſt. ibid.in ſalutem, ſo Eſtius: he ſheweth that whatever happened, whether the continuation of his life, or the acceleration of his death, it ſhould work for his good; inLap. ibid. which reſpect he ſeemeth to ſay, Nec mori timeo, nec vivere 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, proſperity 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 Calv. i….beatos, ſaith Calvin upon the place. Indeed, Chriſt is the p. 3Chriſtians All in all eſtares▪ as David ſaid concerning God, Whom have I in heaven but thee? and there is none on Pſal. 73. 25.Ps 73:25earth 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 the1 Cor. 3. 21, 22, 23.1 Cor 3:211 Cor 3:221 Cor 3:23 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 notZanch. ib. ſafe to recede from the plain reading of the Text unleſs neceſsity compell, (whereas here the verſe being read according 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 magnified and he not aſhamed whether he did live or die, becauſe 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 foreign, and foreign, as a preſence p. 4of 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 Cor. 15. 44.1 Cor 15:44naturall 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 common; 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 intereſt 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 foreign is as certain as the foreign, 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 righteous Iſa. 57. 1.Isa 57:1periſheth. Indeed, our Apoſtle elſewhere calls righteouſneſs Epheſ. 6. 14.Eph 6:14a breaſt-plate, but it is not death-proof; and though it delivereth in, yet not from death: It is true, death is the Rom. 6. 23.Rom 6:23wages of ſin, but ſtill, it is here the lot of a Saint: perfect innocency ſhould not have known mortality, but grace in p. 5the 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, onelyonly 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 Divine 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 onelyonly a Chriſtian, 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 byMat. 5. 14. Iſa. 5 6. Rev. 1. 20.Matt 5:14Isa 5:6Rev 1:20 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 p. 6they 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 areGen: 2^d. propoſed, concerning the things ſuppoſed, which accordingly 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 bePart. 1. 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 aExpoſ. 1. ſpirituall ſenſe, and ſo this phraſe, To me to live is Chriſt, Gal. 2. 20.Gal 2:20is made Synonimous with that of this very Apostle elſewhere, Chriſt liveth in me: To this purpoſe is that Paraphraſe of devout Anſelme upon this Text, That by which Vide Anſelm. Vide Chryſo. in loc.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 defunctus Orig hom. 2. in Iudic.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 motion p. 7to 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,Expoſ. 2. rendreth the ſenſe thus, To me to live is Chriſt, that is, the Velaſq. in loc.onelyonly 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 Ambroſ. de bono mortis, cap. 2.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 areExpoſ. 3. 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 Eſt. in loc.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 Miniſters Life; namely, the honour and glory of Chriſt. Indeed, what other is the work, to which a Miniſter is called, and about which he is to be imployed: but (to uſe S. Pauls expreſſion in the very next chapter) the work of Phil. 2. 30.Phil 2:30Christ? 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 the2 Cor. 5. 21.2 Cor 5:21 Ambaſſadours buſineſſe is to declare his Masters meſſage, p. 8ſo is this our work to make known the glad tydings of ſalvation by Chriſt, as being the great errand about which he ſends us. What is it we endeavour by publiſhing the Goſpel, yea not onelyonly 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 Bridegroom; Mat. 9. 15.Matt 9:15and as the friends office is to ſpeak a good word in the Bridegrooms behalf, and to conciliate the Brides favour and affection towards him: ſo is this our employment to wooe your ſoules that they may be married to Christ. Indeed, as Saint Bernard hath piouſly obſerved,Bern ep. 42. That purity of heart which eſpecially ought to be in a Biſhop 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 ſeipſum faciens inter Deum & proximum: he ſhall, according 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 glory, and the other extendeth to his neighbour by furthering 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 onelyonly or chiefly ayming at our own emolument: wee are among other reſemblances compared to Eyes, and eyes which ſee all things elſe, ſee Cant. 1. 15.Song 1:15not 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 ſervants p. 9Jude v. 1.of Jeſus Chriſt, it is that character which the Apostle S. Jude giveth of himſelf, and whoſe work ſhould we imploy our ſelves about but his? we are the ſoldiers 2 Tim. 2. ….2 Tim 2of Jeſus Chriſt (according to S. Pauls character of Timothy) and whoſe commands ſhould we obſerve if not his? Finally, we are as ſo many ſtewards intruſted by Chriſt 1 Cor. 4. 1.1 Cor 4:1with 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 ſpirituall, 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 onelyonly of himſelf, but all believers; both negatively, none of us liveth to himſelf; and affirmatively, we live Rom. 14. 7, 8.Rom 14:7Rom 14:8unto the Lord: that memorable ſaying of the Emperour 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 ordereth and ſquareth his actions; ſo it is with a Chriſtian, p. 10in reſpect of Chriſt that which both moveth and ſquareth 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 groundeth a prayer for protection, I am thine, ſave me. It isPſal. 119. 94.Ps 119:94 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 believers,Gal. 5. 24.Gal 5:24 foreign, 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 Cor. 6. 19, 20.1 Cor 6:191 Cor 6:20bought with a price: and now, ſince we are not our own, but his, and that by ſo ſtrong an ingagement; it is butBern. equall that we ſhould live to him, Quicquid es, debes creanti, 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 delivered 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)Tit. 2. 14.Titus 2:14 that he might purifie us to himſelf a peculiar people: and more appoſitely to our preſent purpoſe, He died for all, p. 112 Cor. 5. 15.2 Cor 5:15that they which live ſhould not henceforth live unto themſelves, 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 upon 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, Hoſ. 10. 1.Hos 10:1Ephraim is an empty vine, he bringeth forth fruit to himſelf. 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 comments,Greg Nyſſ. i… Cant. hom. 15. The Apostle ſaying to me, to live is Chriſt, foreign, intends thus much, no carnall affection liveth in me; not pleaſure, nor grief, nor anger, nor pride, nor envie, nor revenge, nor covetouſneſſe, foreign, but to him onelyonly 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 Epheſians in their heatheniſh condition, of whom the Apostle ſaith, That at that time they were without Chriſt: Eph. 2. 12.Eph 2:12onelyonly 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 p. 12worſe 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 oh. 6. 63.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 2 Cor. 5. 14.2 Cor 5:14(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 onelyonlyJoh. …. 34. 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 aſcended, 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 p. 13way 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 beloved Cant. 2. 16.Song 2:16is 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 Bern. in Cant. S…m 68.mihi, & ego illi. Ille mihi, quia ben gnus & miſericors. Ego illi, quia non ſum ingrata. Ille mihi, gratiam ex gratiâ. 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 p. 14Christ, inaſmuch as this is the onelyonly honourable, profitable, and pleaſurable life.

1. No life ſo honourable as this: all actions are dignified, eſpecially by the end to which they tend; whence, the more noble the intention, the more noble the operation: 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 maketh 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 glory, 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 Prophet, Ephraim is an empty vine, and bringeth forth fruit: Hoſ. 10. 1.Hos 10:1a vine is then ſaid to be empty when it is fruitleſſe, and can that which bringeth forth fruit be ſaid to be fruitleſſe? 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, contentment of minde, and joy in the Holy Ghoſt. In one word, p. 15this is the onelyonly 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 propoſed Part. 2^d.by our Apoſtle concerning his death, in thoſe words, To me to die is gain. To die, whether violently, or naturally; by ſickneſs, or a ſword; be the manner, or means of death what it will, it is gain not onelyonly not injurious, but commodious; no hurt, but profit, no loſſe, but benefit: To me, and all ſuch as he was, whether faithfull Miniſters, or good Chriſtians.

Indeed, this is primarily true of that dying to which S. Paul (being now in chains at Rome) might eſpecially referre, (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 foreign, to die is gain to thm. Indeed, to die for Chriſt is both an honour, and a gain; an advancement, and an advantage. Ver. 29.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 reſpect our bleſſed Saviour ſaith, He that loſeth his life for Mat. 16. 25.Matt 16:25my 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 integriorem Cypr. de laude Martyr.facit vitam, mors magis deducit ad gloriam, to uſe S. Cyprians expreſſion, ſuch a death ſhall not onelyonly accelerate, but accumulate the glory of that other life.

But beſides this ſpeciall, it is (according to a right conſtruction) true alſo in a generall notion, not onelyonly of p. 16them that die for, but all that die in the Lord: that death is a gain to them, onelyonly with this difference, to Martyrs their dying is a gain, and all Chriſtians gain by dying. Indeed, this gain is not a direct and proper, but onelyonly an accidental effect, or rather a conſequent of death not flowing 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 puniſhment 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 awhile with me in this pleaſant field of deaths gain, which I ſhall endevour to illuſtrate both abſolutely and comparatively, 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 delivereth.

Many are the miſeries under which we groan in thisAmbr. de fi…. Reſur. 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 p. 17Sen. de Benef. l. 7. c. 1.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 carpenters, Vide Plut. de conſol▪ ad ApollAgamedes, 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 Seneca'sSen. conſol. …d Polyb. cap. 28. 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 Revel. 14. 16.Rev 14:16labours, to wit, all labour both of minde and body with which here they are oppreſſed. The truth is, many are Pſal. 34. 19.Ps 34:19the 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 pleaſed to chaſtiſe them for, whilſt he lets others alone in ſinne, to exerciſe their graces by adverſity, whilſt others enjoy proſperity: but when death comes, it ſets them free from all, as being the laſt chaſtiſement p. 18which 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 dereliction, 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 interruption of their comfort.

2. Whilſt we live on earth we muſt expect aſſaults from hell, we walk here amongst ſnares; nor are we at anyQuid aliud eſt haec vita niſi plena laqueis inter laqueos ambulam… &c. Ambr. de bon. mort. cap. 3. 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 compaſſe 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 Pſal. 120. 5.Ps 120:5muſt 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 Joſh. 23. 13.Josh 23:13ſides.

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 Rom. 6. 7.Rom 6:7ſinne. In this reſpect, death is fitly called by S. Ambroſe, p. 19Vitiorum ſepultura, the grave of our ſins. And by Gregory Ambr. de bon. mort. cap. 4. Greg Nyſſ▪ orat. in fun. Pulcher.Nyſſen, foreign, the expurgation of wickedneſſe: 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)Cypr. ſerm. 4. de morta…. and, Oh how often is a breach made upon us! if covetouſneſſe be knocked down, lust riſeth up; if luſt be quelled, pride ſtarteth forth; if pride be ſubdued, anger exaſperateth; 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 peccaſſent 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 onelyonly the puniſhment, becomes the period of ſinfull evill. And ſurely as S. Ambroſe occaſionally ſpeaking of theſe words, ſaith, Lucrum eſt evaſiſſe incrementa peccati, Ambroſ. de b…n… mort. cap. 2.lucrum fagiſſe deteriora & ad meliora tranſiſſe, it is no ſmall gain to avoid the increaſe of ſin: nay, our Apoſtle uttereth theſe words, ſaith S. Cyprian, Lucrum Cypr. ſerm. 4. de mortal.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: indeed, this is as in it ſelf, ſo in the eſtimation of every godly man the chiefeſt gain; and, no wonder if accounting p. 20ſin 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 delivered by the reſurrection: in which reſpect, an Antient ſaith elegantly, It is unjuſt to call it a death, rather a receſſe …. Maxim.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 onelyonly 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 immediately 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—Ovid. 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 foreign, &c. Greg. Naz. orat. 20.preſence is fulneſs of joy: this is the reaſon why Gregory Naz: calls death a benefactour, becauſe it preſently ſends p. 21us to God, our Apoſtle (in the next Verſe ſave one) tellsVerſe 23. us, He had a deſire to depart and to be with Chriſt: thereby plainly intimating, that when be did depart hence, he ſhould be with Chriſt, to wit, in his ſoul; and if you willColoſ▪ 3. 1.Col 3:1 know where Chriſt is, you ſhall finde it by other Scriptures, to be, farre above all heavens, at the right hand of Epheſ. 4. 10.Eph 4:10God. Indeed, the contract between Christ and the ſoule is made on earth, but the marriage is conſummated in heaven; 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 ſecuritas. Bern in Pſ. qui bab.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 perfect purity and ſpotleſſe holineſſe, and grace receiveth its conſummation by glory: the Apoſtle maketh mentionHeb. 12. 29▪Heb 12:29 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 completion 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 morall 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 Apoſtolical p. 22Aſſertion ſufficiently appeareth, but that all Objestions may be removed be pleaſed to conſider it comparatively, 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 deſpoileth 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 ſociety 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 ſtanding-pools to be dry ſo long as we may drink at the fountain? 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 calleth it a change, and that a bleſſed exchange of a cottage Job 14. 14.Job 14:14for a palace, a wilderneſs for a paradiſe, a houſe of bondage 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 teacheth us to make of this very doctrine, Ut ne que charorum lugeamus Cypr. ſerm. 4. de mortalit.exceſſum, & cum acceſsionis propriae dies venerit incunctanter & libenter ad Deum ipſo vocante veniamus, p. 23That 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 imprudenter, Ambroſ. de fid. Reſur.ſaith S. Ambroſe, nor was it without reaſon that they ſhould account thoſe fit to be bewail'd who are launching 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, ChriſtChryſol. ſer. 64. bewaileth not the loſing, but reſtoring of his life: according to which the Greek Fathers make the reaſon of our Saviours tears to be, that he ſhould now call him Iſ pael. l. 2. ep. 175.back to a miſerable life. Indeed, as S. Hierome ſaith concerning Nepotian, we may ſay of every one who departeth in Chriſt, Non tam plangendus eſt qui hac luce caruerit Cypr. in Joh. l. 7. c. 21.quam gratulandum ei qui de tantis malis evaſerit, We are not ſo much to condole his loſſe of this life, as to congratulate Hieron. ep. 3.his deliverance from the miſeries of this life.

Thou wilt ſay perhaps, It is my friend, my dearly beloved 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 p. 24of 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 promteth 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 hisJob 1. 20.Job 1:20 childrens death, ſhaved his head, and rent his mantle: ſignes of that ſorrow which naturall affection put him upon; 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 together, 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 alium Hieron. ep. 25.parvulum, quia ſciebat non peccaſſe, non flevit, David juſtly bewailed dead Abſalom, becauſe he died in his rebellion, and therefore deſpaired of his bliſſe; but when the other childe dieth, he drieth his eyes, as not doubtingIlli deplorandi ſunt in morte quos miſeros infernus ex h…c vitâ recipit, &c. Iſid. Hiſpal. de ſum. bon. l. 3. c. ult. its happineſſe. They indeed cannot ſufficiently be lamented 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 Abigail told Nabal the threatning words of David, the Text ſaith, His heart died within him, and became as a ſtone. p. 25… Sam. 25. 37.Thus is it with the moſt of us, when any ſummons of death is given; nay, not onelyonly with the moſt, but even ſometimes with the beſt. Chriſt cometh to the Diſciples onMark▪ 6. 50.Mark 6:50 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 allChryſol. Serm. 108. good men, Morte naſcuntur, fine inchoant, occiſione vivunt, & 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 extinguiſhed on Earth, they ſhine in Heaven; and ſurely were this well pondered by them, they would not ſeek conſolation againſt death, but death it ſelfe would be their conſolation. Job 17. 14.Job 17:14Thoſe words of Job, I have ſaid to Corruption, Thou art my Father, to the Worme, Thou art my Mother, Orig ibid.are not unfitly allegorized by Origen to this purpoſe; Ut pueri conſolatores habent parentes, ſic ego mortem & 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 ſeparation is made, anima abſolvitur, corpus reſolvitur, Ambroſe de Bono Mort. c. 8.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 trouble; 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 p. 26timendum, ſaith Tertullian, quod nos liberat ab omni timendo, T… cert. de Anim. …p. 4.ſhall that be the object of our feare, which freeth us from what ever is to be feared? by death we gain glory, 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 giveth this reaſon, quia ab hoſpitio ad domum diſcedam, becauſe 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 terribilis, Ambroſe de Bon. Mort. c. 8.ſed opinio de morte, not death it ſelf, but our miſapprehenſion 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 Prov. 14. 32.Prov 14:32hope in his death, the Caldee reads, The righteous hopeth he ſhall dye; ſo farre is a good man (upon ſerious meditation 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 together, 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 onelyonly 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 conſequent, 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.

p. 271. 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 Judges 2. 14.Judg 2:14the 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 Numb. 23. 10.Num 23:10be 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 everlaſting 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 themſelves, death is a loſſe; to thoſe who live to Chriſt, it is a gaine. Adrian was wont to ſay, that death is pavor divitum, & pauperis deſiderium; the rich mans feare, and the p. 28poor 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 Ambroſe de bono▪ Mort. cap. 8.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 King. 21. 20.1 Kgs 21:20mine 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▪ ſee2 Sam. 18. 27.2 Sam 18:27 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 Ambroſe. l. d.for our feares of death: It was not without reaſon, that St. Paul ſaith, the ſting of death is ſin, ſince death is onelyonly venemous and deadly to them who live in ſinne: On the other hand, would you ſee the way to a joyfull end? 1 Cor. 15. 56.1 Cor 15:56would 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 Mat. 6. 25.Matt 6:25for 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▪ I2 Tim. 3. 15.2 Tim 3:15 need not doubt to ſay of him, that from a child he hath known the holy Scriptures, being the Son of ſuch a Father, p. 29who ſtrove to inſtill into his tender yeares, both Religion and Learning. It pleaſed God to beſtow upon him, many 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 handmaids of Divinity, which none contemne but the ignorant, who becauſe they cannot be like others, would have others like them, and ſo whilſt darkneſſe covers the Hemiſphere, 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 having 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, many 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 affirme 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 p. 30ſome 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 comfort 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 acknowledging 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 rather 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 bemoaning her ſorrowes, which cauſed him not many dayes before his death to take up Davids language, Redeem Pſal. 25. 22.Ps 25:22Iſrael oh God, out of all his troubles. Nor did he onelyonly 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, Caecorum Hierom. Ep 3▪baculus, eſurientium cibus, ſpes miſerorum, Solamen lugentium fuit, he was a ſtaffe to the blind, food to the hungry, an Anchor of the afflicted, and a comfort of the mourners.

p. 31And 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, promiſed 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 The 28. yeare of his life.blaſted him, and death removeth him hence, to be tranſplanted in the celeſtiall Paradice. Having ſpent his life in the Lords worke, he ended it on the laſt Lords day, andPalme Sunday Apr. 8. A. D. 1655. Hier. ib. on that day of reſt, (yet withall of labour to a Miniſter) he reſted from his labours. So that quem haeredem putavimus 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 ſervice 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 experienceth 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 Advocate and Almoner: Nor muſt I leave out my ſelfe, p. 32who 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 onelyonly 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 acknowledge, 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, concerning 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 forbidNedoleas exigere non audeo pl… aequore dolere volo, Sen. Ep. 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, comfortable 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 indeavouring 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 labours.

p. 313. 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 youMark 13. 37.Mark 13:37 out of this place, that portion of holy Writ [What I ſay unto you, I ſay unto all, Watch:] being then the ſubject of his diſcourſe, And not onelyonly 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 Brother, in the words of this holy Apostle, [To me to Live is CHRIST, and to Die is Gain.

FINIS.