THE EPITAPH OF A Godly Man, especially a Man of God: OR, The happiness by DEATH OF holiness in LIFE. Delineated in a SERMON preached at the funeral of Mr ADAM PEMBERTON late Minister of the Parish of St foster's Foster-lane: Who ended this mortal, April the 8th, 1655. and was buried in hope of an immortal life the 11th of the same month. By NATH: HARDY M. A. and Preacher to the Parish of St Dionis Back Church. REVEL. 14 13. And I heard a voice from heaven, saying unto me, W●ite, Blessed are they which die in the Lord, from henceforth, yea, saith the Spirit, that they may rest from their labours, and their works do follow them. Aug: de discipl: Christ: Tract: 1. c. 12. Prorsus confirmo, audeo dicere, Credidi propter quod locutus sum, non potest malè mori qui bene vixerit. Chrysost: in Psal: 114. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. LONDON. Printed by J. G. for nathanael Webb and William Grantham at the Black Bear near the little North-door of S. Paul's Church, 1655. To the Reverend Mr. John Pemberton, Minister of Charleton in Kent: Contentment here, and enjoyment hereafter. Reverend Sir, I Am very sensible that this Dedication will revive the memory of your great loss, and thereby renew your grief, But withal, this publication will perpetuate the memory of your dead Son, and that may be your comfort. Indeed, this (as I conceive▪ was the chief cause why it was so earnestly▪ desired by many of his friends, and this (I am sure) was the only reason why it was at length yielded to by me. But truly, so precious is his name, that I am abundantly assured it will live though he be dead, not only in the inky characters of this paper, but the tender affections of many hearts: The truth is, might prayers have prevailed with God for his life, he had not yet died; and would tears have brought him back from the dead, he had again lived. What the name of the place was where the Angel of the Judg. 2. 5. Lord spoke to the children of Israel, so that they lift up their voices and wept, might justly have been given to that Church upon the day of his interment, it was BOCHIM, a place of weeping; every eye almost bedewing his grave with tears. And though in respect of him Job 14. 7, 8, 9, 10. they were as needless, so fruitless; the case being (as holy Job observeth) far different between a withered root, and a dead man; yet as the Jews said of Christ weeping for Lazarus, it might well be said of them, Behold how Joh. 11. 36. they loved him: and doubtless, he cannot but be remembered by them to whom he was so much endeared. This I have thought fit to mention (Good Sir) as for his honour, so your joy; at least the mitigation of your sorrow for him, who lived so beloved, and died so lamented, 2 Tim. 4. 7, 8. and though he is buried, will not be forgotten. Yet still, that which is, and aught to be, your greatest consolation, is the good hope you have of his eternal salvation, on whom, having finished his short course, in keeping the faith, and fighting the good fight, (I trust) the crown of righteousness is already in part, and shall be in that day fully conferred by the Lord the righteous Judge. And now (worthy friend) I cannot but take notice of that whereof (I am confident) you are not unmindful, the various dispensation of Divine Providence towards you and yours. Both your hopeful Sons he was pleased to take away in the Morning of their Youth, and you have lived to the Evening of Old Age. Both their years put together could not make up much above two thirds of those you have already lived to, and (if it be God's will) may you see many more, for the sake, as of your surviving Children, grandchildren, so especially the Church; that having expended a long life in God's service, you may at last exchange it for an eternal life in his glory. So prayeth Your Truly Loving friend, NATH: HARDY. 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 Eccles 12. 13. keep his commandments. That of our Blessed Saviour is a comprehensive compendium, comprising the whole Law of God in these two, Thou shalt love the Lord thy God, and thou shalt love Mat. 22. 37, 3● thy neighbour as thyself. But lo! in this abridgement we are taught both how to live, and how to die, Quantum in quantillo, how much is here folded up in a little; what counsel for life, what comfort in death doth this Scripture afford! Happy is he who so readeth this copy 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 with the like truth of affection and confidence in Christ: To me to live is Christ, and to die is gain. I find among Expositors a double Version of this Verse: 1. Some Modern, both Protestant and Popish Interpreters; and one among the ancients, read this verse as if it were one entire 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 Christ's 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 showeth that whatever happened, whether the continuation of his life, or the acceleration of his death, it should work for his good; in Lap. 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 amiss, 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 Christians All in all estares▪ as David said concerning God, Whom have I in heaven but thee? and there is none on Psal. 73. 25. 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 sin, and death sends to torment; but if Christ be ours, both will be to our advantage, according to that of the 1 Cor. 3. 21, 22, 23. Apostle, All things are yours, whether life or death, things present, or things to come, all are yours, and you are Christ's, and Christ is God's. 2. But because all Greek copies divide the verse into clauses, and (as Zanchy well observeth) it is not Zanch. ib. safe to recede from the plain reading of the Text unless necessity compel, (whereas here the verse being read according to the original, is more full, and no less 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 precedeth 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 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 do all men, so do all animals: what our Apostle saith of bodies, I may of life: There is a 1 Cor. 15. 44. natural body, and there is a spiritual body; so there is a natural, and there is a spiritual life; this is an hidden, but that a manifest life; this an enclosure, 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 thankful, it is a talon which we are to improve, but it is no privilege 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is as certain as the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, as sure as we live we must die: man is no less 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. perisheth. Indeed, our Apostle elsewhere calls righteousness Ephes. 6. 14. a breastplate, but it is not death-proof; and though it delivereth in, yet not from death: It is true, death is the Rom. 6. 23. 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 sin, which bringeth death; Christ (I grant) hath taken away death, but so as he hath taken away sin for the present, only in part, not fully: sin is taken away ne praesit, death ne obsit; the power and guilt of the one, the sting and venom of the other; but neither ne sit▪ not the being 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 moss 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 laid 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 only 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 mortal, and must die. Indeed, they are (according to our saviour's metaphor) the lights of the world▪ but such as after a while may be blown out by Mat. 5. 14. Isa. 5 6. Rev. 1. 20. a violent, however must go out by a natural 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, pass we on to the Next and principal part of the Text, the things that are Gen: 2d. proposed, concerning the things supposed, which accordingly are two: namely, Christ the scope of the one, and gain the attendant on the other; which when I have viewed severally, I shall look upon them jointly, and so put a period to my discourse on this Scripture. To me to live is Christ:] is the first Propsition to be Part. 1. discussed. It is that which according to that twofold life a Christian leads; namely, spiritual, and temporal, is capable of a threefold interpretation: 1. Many of the Fathers understand this [to live] in a Expos. 1. spiritual sense, and so this phrase, To me to live is Christ, Gal. 2. 20. is made Synonimous with that of this very Apostle elsewhere, Christ liveth in me: To this purpose is that Paraphrase of devout Anselm 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 Chrysostom, I live not a common life, but Christ liveth in me: and going on in his rhetorical strain, he puts the Question, Why o blessed Apostle dost not thou breathe in the air, and tread on the earth as we do? 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 sinful, but a spiritual life, and so to him to live was Christ. Thus Origen occasionally speaking of these words, saith, In quibusdam vivit Jesus, 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 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 natural life, Expos. 2. rendereth the sense thus, To me to live is Christ, that is, the Velasq. in loc. only reason why I am content to live is Christ's 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 Master's glory, or like a good soldier 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 Expos. 3. to interpret this to live of S. Paul's natural life, and Christ as the final 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 special, 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 aim 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 employed: but (to use S. Paul's expression in the very next chapter) the work of Phil. 2. 30. 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 ambassadors, and as the 2 Cor. 5. 21. ambassador's business is to declare his Master's message, so is this our work to make known the glad tidings 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 only 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. and as the friend's office is to speak a good word in the bridegroom's behalf, and to conciliate the bride's favour and affection towards him: so is this our employment to woo your souls that they may be married to Christ. Indeed, as Saint Bernard hath piously observed, Bern ep. 42. That purity of heart which especially aught 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 behoving him in all his words and works to seek not himself, but either Christ's honour or the people's profit, or both; so doing, Implebit nonsolum Pontificis officium, sed & Etymologiam nominis pontem seipsum faciens inter Deum & proximum: he shall, according to the etymology of the Latin word, make himself (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 benefit: (Oh that all we who undertake this sacred Function would take out this lesson!) far be it from us to live to ourselves, either only or chiefly aiming at our own emolument: we are among other resemblances compared to Eyes, and eyes which see all things else, see Cant. 1. 15. not themselves, no more should we look at ourselves in any thing we do. It is said of Ignatius, that the name Jesus 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 special manner servants Jude v. 1. of Jesus Christ, it is that character which the Apostle S. Jude giveth of himself, and whose work should we employ ourselves about but his? we are the soldiers 2 Tim. 2. ●. of Jesus Christ (according to S. Paul's character of Timothy) and whose commands should we observe if not his? Finally, we are as so many stewards entrusted by Christ 1 Cor. 4. 1. 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 spiritual, so he is the Omega or end of his temporal life; the life of grace he deriveth from him, the life of nature he devoteth to him; and indeed by the one he is enabled to the other; it is only a principle of supernatural life which inclineth a man to order his conversation aright, and steer the course of his life so as may best redound to Christ's honour. In this respect it is that S. Paul saith in the name not only of himself, but all believers; both negatively, none of us liveth to himself; and affirmatively, we live Rom. 14. 7, 8. unto the Lord: that memorable saying of the Emperor 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, stir up the agent to act, and according to which he ordereth and squareth his actions; so it is with a Christian, in respect of Christ that which both moveth and squareth him in all that he goeth about is the glory of Christ▪ what the centre is to the circumference, that wherein all the lines which are drawn from every part of it do 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 Christ's, such to, and over whom he most justly layeth a claim, and challengeth a right. It was David's acknowledgement to God, upon which he groundeth a prayer for protection, I am thine, save me. It is Psal. 119. 94. every Christians acknowledgement to Christ, upon which he groundeth a resolve of subjection, I am thine, o blessed Jesus! I will serve thee. I am thine, and therefore my health, my strength, my life, all I am, have, or can do, is thine. It is the character by which S. Paul describeth believers, Gal. 5. 24. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, they that are Christ's, and so they are (as for other causes so) chiefly, because they are redeemed by him. It is the reason alleged by the Apostle himself writing to the Corinthians, Ye are not your own, for ye are 1 Cor. 6. 19, 20. bought with a price: and now, since we are not our own, but his, and that by so strong an engagement; it is but Bern. equal 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. that he might purify us to himself a peculiar people: and more appositely to our present purpose, He died for all, 2 Cor. 5. 15. that they which live should not henceforth live unto themselves, but unto him which died for them and rose again: Thus than the case stands, Christ hath bought us by his blood for himself: being thus bought by him, we owe ourselves 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 find him? it was the complaint of God, concerning Ephraim, by the Prophet Hoseah, Hos. 10. 1. Ephraim 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, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, intends thus much, no carnal affection liveth in me; not pleasure, nor grief, nor anger, nor pride, nor envy, nor revenge, nor covetousness, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, but to him only I live, who is none of all these. But, my brethren, which of us can excuse ourselves 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 ourselves 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. only this is the difference, Heathens are without any knowledge of Christ, and loose Christians are without the effectual 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 ourselves, and quicken us in our endeavours 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 eternal life. Let us say in this, Lord, to whom should we live? thou hast the command of our natural life; yea, thou art the life of our life, and soul of our soul: Oh that all our oil might empty itself into this golden candlestick! that all our water might run in this channel, all our actions be leveled at this mark CHRIST, and his honour: To this end, let us get our hearts both enlarged with apprehensions of Christ's love to us, and inflamed with love to him. The love of Christ 2 Cor. 5. 14. (saith the Apostle Paul) constraineth us: a phrase which may be construed both ways; 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, whilst 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 father's will (which was our salvation) was not only Joh. ●. 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 God's right hand, and shall at last come again for us. Who can think on this exceeding love of Christ, and not acknowledge himself 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 Christ's love inflame thee with love to Christ, and that love will enable thee to live to him. It is a known saying, The soul is not where it liveth, but where it loveth: And it is no less 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. is mine, and I am his; is very considerable to this purpose: My beloved is mine, in that she expresseth her sense of Christ's 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 herself 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 merciful. I his, because I am not unthankful. 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 only 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 natural into a spiritual life, which is the most excellent of all lives. To live to a man's lusts debaseth his life, and maketh it no better than bestial; to live to Christ exalteth it, and rendereth it no less than angelical. 2. No life truly profitable but this; the way to live to ourselves, 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. a vine is then said to be empty when it is fruitless, and can that which bringeth forth fruit be said to be fruitless? But the next words [to himself] unfold the riddle, and reconcile the contradiction, since the fruit which is brought forth to ourselves 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 fears, distraction and vexation, with which living to the world, and our lusts, is encumbered, full of those joys 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 mind, and joy in the Holy Ghost. In one word, this is the only way to make both our life comfortable, and our death gainful. And so I am fallen on The other branch of this Text, that which is here proposed Part. 2d. 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 only not injurious, but commodious; no hurt, but profit, no loss, but benefit: To me, and all such as he was, whether faithful Ministers, or good Christians. Indeed, this is primarily true of that dying to which S. Paul (being now in chains at Rome) might especially refer, (I mean) a violent death for the cause of Christ, by heathenish persecution: And so this is true of the death itself, and true Martyrs may say the very {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to die is gain to them. 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 itself 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. my sake, shall find it: which is in effect, He that loseth, shall not lose; yea, the very losing his life in this quarrel shall be an advantage to him, whilst he shall find 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 only accelerate, but accumulate the glory of that other life. But besides this special, it is (according to a right construction) true also in a general notion, not only of them that die for, but all that die in the Lord: that death is a gain to them, only 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 only 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 evil, it causeth not gain but loss, 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 loss a gain: thus, as the waters of Marah were sweetened by the tree, so is the bitterness of death allayed, the sting of it plucked out; yea, the nature of it changed by the cross of Christ. This being premised, I shall entreat you to walk awhile with me in this pleasant field of death's gain, which I shall endeavour to illustrate both absolutely and comparatively, privatively and positively. 1. This will appear to be a truth absolutely, Death is a gain 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, temporal and spiritual, from both which death delivereth. Many are the miseries under which we groan in this Ambr. 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 Sen. 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 Apoll Agamedes, and Trophonius, had built a Temple for Apollo at Delphos, they begged of him a Reward: To whom this answer was given by the Oracle, That it should be conferred on them within nine days; within which time they died. And when Cydippe begged 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's Sen. 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 winds, to which she was continually liable 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. labours, to wit, all labour both of mind and body with which here they are oppressed. The truth is, many are Psal. 34. 19 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, nakedness, imprisonment, banishment, want, they expose them: besides, Almighty God is pleased to chastise them for, whilst he lets others alone in sin, 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 which God doth inflict upon, and the last mischief which wicked men can do 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, satanical temptation, the wickeds' conversation, and sins infection. 1. In this life the godly are ofttimes enforced to go 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 wind 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 any Quid aliud est haec vita nisi plena laqueis inter laqueos ambulam●… &c. Ambr. de bon. mort. cap. 3. time, or in any place, secure from Satan's suggestions; but death puts us out of his reach, whilst our souls soar aloft, and so are like the flying-bird out of the compass of his snare. 3. How we are forced to be as lilies among thorns, wheat among chaff; and being thus mingled with the wicked, we complain with David, Woe are we that we Psal. 120. 5. 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 Israelites, Thorns in our eyes, and Pricks in our Josh. 23. 13. sides. 4. Finally, so long as we continue in this world, the burr 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. sin. In this respect, death is fitly called by S. Ambrose, Vitiorum sepultura, the grave of our sins. And by Gregory Ambr. de bon. mort. cap. 4. Greg Nyss▪ orat. in fun. Pulcher. Nyssen, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the expurgation of wickedness: since till the vessel be broken, the muddy water of corruption cannot be wholly poured out. Consuit the experiences of the Saints, and you shall find them still complaining of spiritual 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 covetousness 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 continual struggling with our sins: but when we die, the combat ceaseth; and, as for the present, we are not under sin; 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 parents 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 only the punishment, becomes the period of sinful evil. 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 entangled in the fetters of the world: indeed, this is as in itself, so in the estimation of every godly man the chiefest gain; and, no wonder if accounting sin to be the greatest evil, he esteem this the chiefest privilege 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 total and final deliverance from all evils, except itself, from which also we shall be delivered by the resurrection: in which respect, an ancient saith elegantly, It is unjust to call it a death, rather a recess ●. Maxim. from death; a separation from corruption, a freedom 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 less half of death's gain: there is not only ademptio malorum, but adeptio bonorum, a removal of evil, but the presence of good; and so positively, To die is gain: For, though the happiness of our persons do 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 go 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 go 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 celestial habitations. 2. When we die our souls go to God and Christ, in whose {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, &c. Greg. Naz. orat. 20. presence is fullness of joy: this is the reason why Gregory Naz: calls death a benefactor, because it presently sends us to God, our Apostle (in the next Verse save one) tells Verse 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 will Colos▪ 3. 1. know where Christ is, you shall find it by other Scriptures, to be, far above all heavens, at the right hand of Ephes. 4. 10. God. Indeed, the contract between Christ and the soul 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 far 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 spotless holiness, and grace receiveth its consummation by glory: the Apostle maketh mention 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 soul 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 precious, what is the completion of it? if the first fruits be desirable, what is the full crop? if the soul which hath but one dram of grace be more truly noble than if it had all other natural or moral endowments, how glorious shall our souls be when they shall be as vessels filled to the brim with fullness of grace! By all this which hath been said, the truth of this Apostolical Assertion 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 loss and the gain of death, that we may see how much the gain preponderateth the loss, and so this Doctrine will remain undoubtedly true notwithstanding whatever may be pretended to the contrary. It is true, death bereaveth us of a mortal and transitory, but it is an inlet to an immortal and everlasting life; it despoileth us of our worldly possessions. ay, but it putteth us into possession of our heavenly inheritance, it taketh us from the society of our neighbours, bosom of our friends: I, but it sends us to Abraham's bosom, & 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 joys are conferred on us? The truth is, death is not a privation, but a permutation: So holy Job calleth it a change, and that a blessed exchange of a cottage Job 14. 14. for a palace, a wilderness for a paradise, a house of bondage for a place of liberty, of brass for gold, pebbles 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 neque charorum lugeamus Cypr. serm. 4. de mortalit. 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 cheerfully obey God's call. 1. Let the gain of death moderate our sorrow for our friends who sleep in Jesus: Why should we be troubled for them who are at rest? sit down in sorrow for them who are entered 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 storied 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 bewailed 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, Christ Chrysol. ser. 64. bewaileth not the losing, but restoring of his life: according to which the Greek Fathers make the reason of our saviour's tears to be, that he should now call him Is pael. l. 2. ep. 175. back to a miserable life. Indeed, as S. Jerome 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 loss 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 of another, especially of thy friend, be thy sorrow? ay, but he is snatched from my arms, I have a great loss in his departure, and that is my trouble: True, this nature promteth to, that we should be sensible of our own loss; yea, grace requireth that we should be sensible of such a loss as it is a cross inflicted upon us by Divine Providence. Thus, patient Job, when the news came to him of his Job 1. 20. children's death, shaved his head, and rent his mantle: signs of that sorrow which natural affection put him upon; yea, he fell down upon the ground and worshipped: signs, 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 loss, 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, whilst 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 sorrow; 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 Absalon, because he died in his rebellion, and therefore despaired of his bliss; but when the other child dieth, he drieth his eyes, as not doubting Illi deplorandi sunt in morte quos miseros infernus ex h●c vitâ recipit, &c. Isid. Hispal. de sum. bon. l. 3. c. ult. its happiness. 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. ● Sam. 25. 37. Thus is it with the most of us, when any summons of death is given; nay, not only with the most, but even sometimes with the best. Christ cometh to the Disciples on Mark▪ 6. 50. the Sea, to preserve them from the storm, and they are troubled, death cometh to deliver us from all evil, and we exceedingly tremble. Indeed the reason is, because we consider not that death is a deliverance, and so gain to us. What Chrysologus saith of Martyrs, is true of all Chrysol. 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 itself would be their consolation. Job 17. 14. Those words of Job, I have said to Corruption, Thou art my Father, to the worm, Thou art my Mother, Orig ibid. are not unfitly allegorized by Origen to this purpose; Ut pueri consolatores habent parents, sic ego mortem & putredinem; as if he therefore called Corruption and worms his Father and Mother, because as Parents are comforters to the Children, so were they to him. It is true, the Separation of soul and Body is terrible, and a natural fear 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 soul is set at liberty, and rejoiceth, 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 fear the other: Non est timendum, saith Tertullian, quod nos liberat ab omni timendo, T●cert. de Anim. ●p. 4. shall that be the object of our fear, 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 again, though God would grant it me, and he giveth this reason, quia ab hospitio ad domum discedam, because when I die, I shall go from my inn to my home. Did ever child cry when his father's 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 itself, but our misapprehension of death, is terrible to us; did we look through, beyond death, at the gain which followeth, it would not be dreadful, but amiable in our eyes, and with this holy Apostle, we would not fear, but desire to depart: That of the wise man, the righteous hath Prov. 14. 32. hope in his death, the Caldee reads, The righteous hopeth he shall die; so far is a good man (upon serious meditation of death's gain) 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 die must needs be gain, to die cannot be gain, but only to them, to whom to live is Christ. If a good life precede an happy death, cannot but follow: Nor is it probable, a gainful 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 find 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 die is Christ; vain 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 die; 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 distress, go to Judges 2. 14. the Gods which you have served, the gain which you have lived to, and let that deliver in this hour of your death. 2. More there are who would sever these Clauses, whilst they would gladly say, to die is gain, but not to live is Christ: One was asked, whether he had rather be Craessus or Socrates, his answer was, in vitâ Croesus, in morte Socrates, he would be rich Croesus in his life, and good Socrates at his death; you know whose prayer it was, Let me die the death of the righteous, and let my last end Numb. 23. 10. 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 madness is it, for men to expect to reap what they do not sow? to sow to the flesh, and to the world, and yet reap by Christ the gain of everlasting life after death? as therefore we expect that one, let us endeavour the other; and if gain 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 precious and the vile, the godly and the wicked; whilst to these who live to themselves, death is a loss; to those who live to Christ, it is a gain. Adrian was wont to say, that death is pavor divitum, & pauperis desiderium; the rich man's fear, and the poor man's desire. I may well apply it here, death either is or may be the bad man's fear, but the good man's 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 shipwreck 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. 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 2 Sam. 18. 27. the reason why you are so fearful 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 own guilty consciences Ambrose. l. d. for our fears of death: It was not without reason, that St. Paul saith, the sting of death is sin, since death is only venomous and deadly to them who live in sin: On the other hand, would you see the way to a joyful end? 1 Cor. 15. 56. would you have comfort in, and gain after death? Oh let it be your study to live to Christ. It is our saviour's counsel 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. for your life; let your care be to advance Christ in your lives, and it will be his care to confer the gain 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 sorrowful assembly. The early and unexpected death of this hopeful servant of Christ, in the work of the Gospel, Master▪ Adam Pemberton; What S. Paul said concerning Timothy▪ I 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, who strove to instill into his tender years, both Religion and Learning. It pleased God to bestow upon him, many choice natural 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 contemn but the ignorant, who because they cannot be like others, would have others like them, and so whilst darkness covers the Hemisphere, they may be thought to have as good eyes as any. Besides these natural and acquired parts, I trust (and what ever any proudly undertake, Man can go farther) he had some measure of supernatural and infused graces, and experienced those saving operations of the blessed spirit on his own heart. Being thus competently (nay far more excellently than many of his years) furnished for the work of the Ministry, he entered into holy Orders, and that by the right door, preferring the beaten tract of venerable Antiquity, before the untrodden 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 half year thrice, nay, many times oftener within the compass of a week, he dispensed the mysteries of the Gospel to the people; so that I may truly say, he exhausted himself, his strength, his health in this work, as it is reported of Archimedes: studiis quibus obtinuit famam, amisit vitam, He lost his life by those studies, which got him credit. So I may truly affirm of him, by labouring to gain souls to Christ, he impaired the health of his own body, and in some sense accelerated his end. As thus he did the work of the Lord laboriously, so in some measure sucessefully; methinks I read in the eyes of many here present their deep sorrow for his loss, 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 seal 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 God's great mercy to himself 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 plain terms schismatic, yet not consulting with flesh and blood, he stood firm 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 sorrows, which caused him not many days before his death to take up David's language, Redeem Psal. 25. 22. Israel oh God, out of all his troubles. Nor did he only 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 extreme necessity. In this respect what St. Jerome said of Nepotian, I may of him, Caecorum Hierom. Ep 3▪ baculus, esurientium cibus, spes miserorum, Solamen lugentium fuit, he was a staff 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 sat under the shadow of his Ministry, promised to themselves much comfort and contentment: Alas (who can mention it without tears) in the spring of the year, I and of his age, the wind of a violent disease The 28. year of his life. blasted him, and death removeth him hence, to be transplanted in the celestial paradise. Having spent his life in the Lord's work, he ended it on the last Lord's day, and palm Sunday Apr. 8. A. D. 1655. Hier. ib. on that day of rest, (yet withal 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 bemoan his fall with tears, who (being Elder) hoped to have left him a remaining Pillar in the Church of God. Some few hours 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 yielding up himself to God's dispose, his answer was, That if he might do God any further service in his Church, he was willing to live; but if not, he was content to submit to God's 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 die is gain: 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 loss, a great loss, and that every way; His Father hath lost the staff of his age, an observant Child; his Wife an affectionate Husband, and his Children (poor babes whose sorrow is yet to come) a careful Father. The Church hath lost an obedient Son, this Parish a painful, profitable Preacher, the Poor, a Zealous charitable Advocate and Almoner: Nor must I leave out my self, who have lost an entire cordial friend. But whilst his Father, Wife, Children, Parish, the Church, the Poor, my self, may all truly say, to us his death is a loss, he said, and I hope accordingly findeth it verified; To me to die is gain. I have only three short words with which I shall close up my discourse. 1. To the near 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 counsel, then in Saint Hieromes' words to Heliodorus, concerning Nepotian, Non doleas quod talem amiseris, sed gaudeas quod talem habueris, you have more reason to rejoice that once you had, then to mourn that now you have lost, such a son. His dear Consort I shall bespeak in Seneca's words, I dare not forbid Nedoleas exigere non audeo pl●● aequore dolere volo, Sen. Ep. you to grieve at all, but I would not have you grieve to excess. That knot which was tied between you, it was but till death did part you: and as if Divine Providence would mind you upon what terms you had him, on that day three years he was married 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 counsels, faithful rebukes, comfortable Doctrines, sound truths, which you heard dropping, nay, flowing from his lips in this place, I doubt not but many of you dearly loved him, show at once your love both to him and yourselves, by endeavouring 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. 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 counsel himself gave you 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 only on you, but us all; because it is that which his dead corpse now preacheth to us. Indeed, when we see one falling in his full strength, snatched away in the prime of his days, 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 ourselves to, employing our talents in his service, for his glory; so shall it be our comfort in, and bliss 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. The Works of Mr. Nathanael Hardy M. A. and Preacher to the Parish of St. Dyonis Back-Church. 1— Justice Triumphing, or the Spoiler spoiled. A Sermon preached on the 5 of Novem. in the Cathedral Church of S. Paul's, in 4to. 2— The Arraignment of Licentious Liberty, and oppressing Tyranny. In a Sermon preached at a Fast before the Lords in Parliament in the Abbey-Church at Westminster, in 4to. 3— Faiths victory over Nature. A Sermon preached at the funerals of Mr John Rushout Junior, in 4to. 4— The safest Convoy, or the strongest Helper. A valedictory Sermon before the Right Honourable Sir Thomas Bendish Baronet▪ His majesty's ambassador to the Grand signior at Constantinople, in 4to. 5— A Divine Prospective, Representing the Just man's peaceful end. A Sermon preached at the funeral of the Right worshipful Sir John Gayre Knight, in 4to. 6— Love and Fear the inseparable Twins of a blessed Matrimony. A Sermon occasioned by the nuptials between Mr William Christmas and Mrs Elizabeth adam's, in 4to. 7— Divinity in Mortality: or, the gospel's Excellency, and the Preachers frailty. A Sermon preached at the funerals of Mr Richard Goddard Minister of the Parish of St Gregory's by St Paul's, in 4to. 8 & 9 Two Mites: or a Grateful acknowledgement of God's Singular goodness. In two Sermons, occasioned by his late unexpected recovery of a desperate Sickness, in 4to. 10— Death's alarum: or, Security's Warning-Piece. A Sermon Preached in St Dionis Back-Church, at the funeral of Mrs Mary Smith the 9 of Novemb in 4to. 11— The Epitaph of a Godly man, especially a man of Gods: or, the happiness by Death of holiness in Life. A Sermon preached at the funeral of Mr Adam Pemberton (late Minister of the Parish of St foster's Foster-lane) the 11 of April, in 4to. 12— The first Epistle General of St John unfolded and applied. The first part, in 22 Sermons, in 4to. Printed for Nathanael Webb, and William Grantham, at the black Bear near the little North-door of S. Paul's-Church. 1655.