The epitaph of a godly man, especially a man of God or, The happines by death of holines in life. Delineated in a sermon preached at the funerall of Mr Adam Pemberton late minister of the parish of St Fosters Foster-lane : who ended this mortall, April the 8th, 1655. and was buried in hope of an immortal life the 11th of the same moneth. / By Nath: Hardy M.A. and preacher to the parish of St Dionis Back Church.
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 keep his commandements. That of our Blessed Saviour is a comprehensive compendium, comprizing the whole Law of God in these two, Thou shalt love the Lord thy God,
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 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,
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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.
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.
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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, is Theodoret 's note, both shall conduce to my benefit.
In the former verse, our Apostle Expresses his confidence, that both his life and death should be Christ glory: and Here, that they would be his gain, Utraque mihi conducibilia, is Theodoret is note, both shall conduce to my benefit.
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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.
In how happy an estate is every holy man, to whom no condition comes amiss, Prosperity or adversity, wealth or want, health or sickness, life or death.
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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 beatos, saith Calvin upon the place.
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 Beatos, Says 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 earth I desire in comparison of thee:
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 earth 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,
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 whither is better to live or die: the truth is, both Are hurtful,
whilst life will prove an increase of sinne, and death sends to torment; but if Christ be ours, both will be to our advantage, according to that of the Apostle, All things are yours,
while 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 Apostle, All things Are yours,
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2. But because all Greek copies divide the verse into clauses, and (as Zanchy well observeth) it is not 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,
2. But Because all Greek copies divide the verse into clauses, and (as Zanchy well observeth) it is not 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,
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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 his expectation was, that christ should be magnified and he not ashamed whither 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,
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and NONLATINALPHABET, 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.
and, 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.
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 naturall body, and there is a spirituall body;
First, S. Paul lived, so do all men, so do all animals: what our Apostle Says of bodies, I may of life: There is a natural body, and there is a spiritual body;
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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:
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:
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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.
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.
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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 perisheth. Indeed, our Apostle elsewhere calls righteousness a breast-plate, but it is not death-proof; and though it delivereth in, yet not from death: It is true, death is the wages of sin, but still, it is here the lot of a Saint: perfect innocency should not have known mortality, but grace in the best is mixed with that sinne, which bringeth death; Christ (I grant) hath taken away death, but so as he hath taken away sin for the present, onely in part, not fully:
man is no less Subject to perishing than the beast; yea, the good man hath no more exemption than the bade; for so the Prophet Isaiah asserts, The righteous Perishes. Indeed, our Apostle elsewhere calls righteousness a breastplate, but it is not Death-proof; and though it Delivereth in, yet not from death: It is true, death is the wages of since, 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 brings death; christ (I grant) hath taken away death, but so as he hath taken away sin for the present, only in part, not Fully:
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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.
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.
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To carry it yet one step further, and that in a few words, it is no other than S. Paul (who was not onely a 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 by a violent, however must go out by a naturall 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 Takes 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 Saviors metaphor) the lights of the world ▪ but such as After a while may be blown out by 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.
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 this phrase, To me to live is Christ, is 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 I live is Christ, I live not the old but the new man.
and so this phrase, To me to live is christ, is made Synonymous with that of this very Apostle elsewhere, christ lives in me: To this purpose is that paraphrase of devout Anselm upon this Text, That by which I live is christ, I live not the old but the new man.
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Thus Origen occasionally speaking of these words, saith, In quibusdam vivit Iesus, in quibusdam defunctus 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:
Thus Origen occasionally speaking of these words, Says, In Some vivit Iesus, in Some defunctus est: christ is as it were dead in Some Christians, in Some he lives, to wit, in those who can say to me to Live is christ:
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2. One upon this Text expounding it of naturall life, rendreth the sense thus, To me to live is Christ, that is, the onely reason why I am content to live is Christs pleasure:
2. One upon this Text expounding it of natural life, rendereth the sense thus, To me to live is christ, that is, the only reason why I am content to live is Christ 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 servus enim non refugit vitae obsequium:
if christ will have me to live longer, I am willing; what seems good to him is so to me. Consonant to this is that of S. Ambrose, To an holy man to Live is christ, quasi servus enim non refugit vitae obsequium:
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.
if it may be an opportunity of advancing his Masters glory, or like a good Soldier he is willing to stay in the field as long as his Captain commands.
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,
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,
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but (to use S. Pauls expression in the very next chapter) the work of Christ? What is it we are to publish but the Gospel of Christ? and therein the love of Christ to lost sinners: in this respect we are compared to Ambassadours, and as the Ambassadours businesse is to declare his Masters message, so is this our work to make known the glad tydings of salvation by Christ, as being the great errand about which he sends us.
but (to use S. Paul's expression in the very next chapter) the work of 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 ambassadors business is to declare his Masters 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.
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but the gaining of souls to Christ? Upon this account we are called the friends of the Bridegroom; and as the friends office is to speak a good word in the Bridegrooms behalf,
but the gaining of Souls to christ? Upon this account we Are called the Friends of the Bridegroom; and as the Friends office is to speak a good word in the Bridegrooms behalf,
as Saint Bernard hath piously observed, 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,
as Saint Bernard hath piously observed, 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,
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 onely or chiefly ayming at our own emolument:
he shall, according to the Etymology of the Latin word, make him self (as it were) a bridge between God and his neighbour, whereof the one part reaches God by advancing his glory, and the other extendeth to his neighbour by furthering his benefit: (O that all we who undertake this sacred Function would take out this Lesson!) Far be it from us to live to our selves, either only or chiefly aiming At our own emolument:
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wee are among other resemblances compared to Eyes, and eyes which see all things else, see not themselves, no more should we look at our selves in any thing we doe.
we Are among other resemblances compared to Eyes, and eyes which see all things Else, see not themselves, no more should we look At our selves in any thing we do.
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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 of Jesus Christ, it is that character which the Apostle S. Jude giveth of himself,
O let our heart be fixed on, and then our life cannot but be devoted to him, we Are in a more special manner Servants of jesus christ, it is that character which the Apostle S. U^de gives of himself,
and whose work should we imploy our selves about but his? we are the soldiers of 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 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 whose work should we employ our selves about but his? we Are the Soldiers 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 with his glory, his Gospel, and what an odious thing is it for a man not to discharge his trust? O my brothers! if we should not live to christ, who should? our relations to him Are nearer, our obligation greater than any Others,
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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;
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;
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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.
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 honour.
and affirmatively, we live unto 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,
and affirmatively, we live unto the Lord: that memorable saying of the Emperor Jovinian is the Motto of every Saint, Scope 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,
or hath, or does, it is all in Referente to christ. What the end is to the agent, that is christ to a Saint: the end is that which does both excitare, and commensurare, stir up the agent to act,
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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 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,
so it is with a Christian, in respect of christ that which both moves and squareth him in all that he Goes 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,
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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.
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 is but 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,
it is but equal that we should live to him, Quicquid es, Debes creanti, quicquid potes Debes Redemption, Says Saint Bernard, Thou owest what thou art to thy Creator,
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:
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 since? Indeed, this is the end which christ intended in purchasing us by his death:
where shall we finde him? it was the complaint of God, concerning Ephraim, by the Prophet Hoseah, Ephraim is an empty vine, he bringeth forth fruit to himself.
where shall we find him? it was the complaint of God, Concerning Ephraim, by the Prophet Hosea, Ephraim is an empty vine, he brings forth fruit to himself.
Gregory Nyssen speaking occasionally of these words, thus comments, The Apostle saying to me, to live is Christ, NONLATINALPHABET, intends thus much, no carnall affection liveth in me;
Gregory Nyssen speaking occasionally of these words, thus comments, The Apostle saying to me, to live is christ,, intends thus much, no carnal affection lives in me;
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not pleasure, nor grief, nor anger, nor pride, nor envie, nor revenge, nor covetousnesse, NONLATINALPHABET, but to him onely I live, who is none of all these.
not pleasure, nor grief, nor anger, nor pride, nor envy, nor revenge, nor covetousness,, but to him only I live, who is none of all these.
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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!
But, my brothers, which of us can excuse our selves from living to Some one or other of these Lustiest? Does 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, o!
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:
where is the man can truly say ▪ To me to live is christ? We call our selves Christians, but we Are Christians sine Christ, no better than the Ephesians in their Heathenish condition, of whom the Apostle Says, That At that time they were without christ:
onely this is the difference, Heathens are without any knowledge of Christ, and loose Christians are without the effectuall knowledge of Christ: and so their condition worse than Heathens, who,
only this is the difference, heathens Are without any knowledge of christ, and lose Christians Are without the effectual knowledge of christ: and so their condition Worse than heathens, who,
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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 said in another case to Christ, Lord, whether should I go? thou hast the words of eternall life.
O 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 endeavours to live to christ; as Peter said in Another case to christ, Lord, whither should I go? thou hast the words of Eternal life.
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 (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.
O that all our oil might empty it self 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 love to us, and inflamed with love to him. The love of christ (Says the Apostle Paul) constrains 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.
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How truly might our blessed Saviour say, whilest on earth; yea, now he is in heaven, To me to live is man? he lived here to die, he liveth there to intercede for man; his Fathers will (which was our salvation ) was not onely his work, but his food; and (as he saith himself) His meat and his drink:
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 lives there to intercede for man; his Father's will (which was our salvation) was not only his work, but his food; and (as he Says 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.
so much content he took, and delight he had in our redemption. Indeed, what was there from First to last which had not a Referente 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.
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Who can think on this exceeding love of Christ, and not acknowledge himselfe obliged to this duty by way of gratulation, it being most consonant to the law of thankfulness and retaliation, that since to Christ to live; nay to die was man:
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:
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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:
2. Let the consideration of Christ love inflame thee with love to christ, and that love will inable thee to live to him. It is a known saying, The soul is not where it lives, but where it loves:
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.
It is by faith that christ lives 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.
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 mihi, & ego illi.
My Beloved is mine, in that she Expresses her sense of Christ affection towards her: and, I am his, in that she insinuates her love towards christ. And (which was the fruit of it) the resignation of her self to christ. Excellently does S. Bernard illustrate these words, Isle mihi, & ego illi.
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,
Thus it was with the Spouse, and thus will it be with every Christian, who duly pondereth upon the mercy of christ towards him, and hath his soul affected with love and gratitude to christ. To end this,
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If there were not in us any spark of love to Christ, yet even self-love cannot but strongly oblige us to live to Christ, inasmuch as this is the onely honourable, profitable, and pleasurable life.
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.
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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.
or end Nobler than the glory of christ? this is that which by a strange activity turns our earthly into an heavenly, our natural into a spiritual life, which is the most excellent of all lives.
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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.
the Way to live to our selves, is to live to christ: while he hath the glory, we have the benefit: and as his name is advanced, so our good is advantaged.
a 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,
a vine is then said to be empty when it is fruitless, and can that which brings forth fruit be said to be fruitless? But the next words [ to himself ] unfold the riddle,
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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:
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:
be the manner, or means of death what it will, it is gain not onely not injurious, but commodious; no hurt, but profit, no losse, but benefit: To me, and all such as he was,
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,
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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 NONLATINALPHABET, to die is gain to thm.
Indeed, this is primarily true of that dying to which S. Paul (being now in chains At Room) might especially refer, (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, to die is gain to thm.
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Indeed, to die for Christ is both an honour, and a gain; an advancement, and an advantage. S. Paul in this very Chapter tells the Philippians, it was given to them to suffer;
Indeed, to die for christ is both an honour, and a gain; an advancement, and an advantage. S. Paul in this very Chapter tells the Philippians, it was given to them to suffer;
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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;
as if this were a special choice gift, an extraordinary gratification conferred by God upon a man when he calls him to suffer, and especially death for his truth;
Mors quippe integriorem facit vitam, mors magis deducit ad gloriam, to use S. Cyprians expression, such a death shall not onely accelerate, but accumulate the glory of that other life.
Mors quip integriorem 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.
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But besides this speciall, it is (according to a right construction) true also in a generall notion, not onely of them that die for, but all that die in the Lord: that death is a gain to them, onely with this difference, to Martyrs their dying is a gain, and all Christians gain by dying. Indeed, this gain is not a direct and proper, but onely an accidental effect, or rather a consequent of death not flowing from, but following after it;
But beside 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;
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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,
that which death in its own nature brings forth is evil, it Causes 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,
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.
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.
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Upon this account it was that death hath been, even by the heathens, looked upon as an advantage. When those two famous carpenters, Agamedes, and Trophonius, had built a Temple for Apollo at Delphos, they begg'd of him a Reward: To whom this answer was given by the Oracle, That it should be conferred on them within nine daies; within which time they died. And when Cydippe begg'd of Juno a boon for her two Sons, Cleebis and Byto, she found them in the morning dead in their beds, as if the Gods could not bestow a greater benefit than death, by which men are freed from the calamities of life.
Upon this account it was that death hath been, even by the Heathens, looked upon as an advantage. When those two famous Carpenters, 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 God's could not bestow a greater benefit than death, by which men Are freed from the calamities of life.
In this respect Seneca 's 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 labours, to wit, all labour both of minde and body with which here they are oppressed.
In this respect Senecca is comparison is very fi•, who resembles death to an Haven, into which when the ship enters, she is passed 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 labours, to wit, all labour both of mind and body with which Here they Are oppressed.
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yea, such is the rage of persecutors, that they care not to what sorrows of hunger, cold, nakednesse, imprisonment, banishment, want, they expose them:
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 sinne, to exercise their graces by adversity, whilst others enjoy prosperity: but when death comes, it sets them free from all,
beside, Almighty God is pleased to chastise them for, while he lets Others alone in sin, to exercise their graces by adversity, while 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 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:
as being the last chastisement which God does 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:
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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,
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,
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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.
but when the wind of death comes it blows all these Clouds away, and puts them in such an estate wherein there shall be no interruption of their Comfort.
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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 must dwell in Mesheck, and in the tents of Kedar:
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 must dwell in Meshach, 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 sides.
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 sides.
according to that of S. Paul, He that is dead, is free from sinne. In this respect, death is fitly called by S. Ambrose, Vitiorum sepultura, the grave of our sins. And by Gregory Nyssen, NONLATINALPHABET, the expurgation of wickednesse:
according to that of S. Paul, He that is dead, is free from sin. In this respect, death is fitly called by S. Ambrose, Vitiorum sepultura, the grave of our Sins. And by Gregory Nyssen,, the expurgation of wickedness:
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) and, Oh how often is a breach made upon us!
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) and, O how often is a breach made upon us!
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.
but when we die, the combat ceases; and, as for the present, we Are not under sin; so then, we shall be without since, or so much as the motions of since.
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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,
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 since: since Delivereth to death, and death Delivereth from since; and,
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And surely as S. Ambrose occasionally speaking of these words, saith, Lucrum est evasisse incrementa peccati, lucrum fagisse deteriora & ad meliora transisse, it is no small gain to avoid the increase of sin:
And surely as S. Ambrose occasionally speaking of these words, Says, Lucrum est Evasisse incrementa peccati, lucrum fagisse Deteriora & ad Meliora Transisse, it is no small gain to avoid the increase of since:
nay, our Apostle uttereth these words, saith S. Cyprian, Lucrum 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 sin to be the greatest evil, he esteem this the chiefest priviledge of death, more rejoicing that it putteth an end to his sinnings, though they were never so small, than to his sufferings, were they never so great.
nay, our Apostle utters these words, Says S. Cyprian, Lucrum 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 it self, 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 totall and finall deliverance from all evils, except it self, from which also we shall be delivered by the resurrection: in which respect,
In fine, death is both a total and final deliverance from all evils, except it self, from which also we shall be Delivered by the resurrection: in which respect,
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an Antient saith elegantly, It is unjust to call it a death, rather a recesse from death; a separation from corruption, a freedome from bondage, rest from trouble, ease of labours;
an Ancient Says elegantly, It is unjust to call it a death, rather a recess from death; a separation from corruption, a freedom from bondage, rest from trouble, ease of labours;
And yet, in all that I have said I have told you but one half, and that the lesse half of deaths gain: there is not onely ademptio malorum, but adeptio bonorum, a removall of evil, but the presence of good; and so positively, To die is gain:
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:
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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,
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,
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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 — 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.
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 — 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.
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this is the reason why Gregory Naz: calls death a benefactour, because it presently sends us to God, our Apostle (in the next Verse save one) tells us, He had a desire to depart and to be with Christ:
this is the reason why Gregory Nazareth: calls death a benefactor, Because it presently sends us to God, our Apostle (in the next Verse save one) tells 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 know where Christ is, you shall finde it by other Scriptures, to be, farre above all heavens, at the right hand of God. 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.
thereby plainly intimating, that when be did depart hence, he should be with christ, to wit, in his soul; and if you will know where christ is, you shall find it by other Scriptures, to be, Far above all heavens, At the right hand of 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 Christ cum Paul Magna securitas.
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,
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,
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.
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.
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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,
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. I,
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 for 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,
what is it for the candle to be put out while 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 calls it a change, and that a blessed exchange of a cottage 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,
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 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,
The meditation whereof may serve as a check to those passion 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 Teaches us to make of this very Doctrine, Ut ne { que } charorum lugeamus excessum, & cum accessionis propriae dies venerit incunctanter & Libenter ad God ipso vocante veniamus, That we should not too much bewail the departure of our dearest relations,
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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, 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,
Why should we be troubled for them who Are At rest? fit 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, Says 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 Chrysologus his note is very apt to our present purpose, Christ us recipiens Lazarum flevit, non amittens, Christ bewaileth not the losing, but restoring of his life:
And Chrysologus his note is very apt to our present purpose, christ us Recipiens Lazarum Flevit, non amittens, christ bewaileth not the losing, but restoring of his 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 quam gratulandum ei qui de tantis malis evaserit, We are not so much to condole his losse of this life, as to congratulate his deliverance from the miseries of this life.
Indeed, as S. Jerome Says Concerning Nepotian, we may say of every one who departeth in christ, Non tam plangendus est qui hac luce caruerit quam gratulandum ei qui de tantis malis evaserit, We Are not so much to condole his loss of this life, as to congratulate his deliverance from the misery's of this life.
and yet grieve at his welfare? He is thy friend, and death is his benefit: and shall the benefit of another, especially of thy friend, be thy sorrow? I, but he is snatched from my arms, I have a great losse in his departure, and that is my trouble: True, this nature 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 his childrens death, shaved his head, and rent his mantle:
and yet grieve At his welfare? He is thy friend, and death is his benefit: and shall the benefit of Another, especially of thy friend, be thy sorrow? I, but he is snatched from my arms, I have a great 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 requires 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 Come to him of his Children's death, shaved his head, and rend his mantle:
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,
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,
there is sad cause of bitter mourning: but not for them who die in the Lord. Scribitur David justè flevisse filium parricidam, qui alium parvulum, quia sciebat non peccasse, non flevit, David justly bewailed dead Absalom, because he died in his rebellion, and therefore despaired of his blisse;
there is sad cause of bitter mourning: but not for them who die in the Lord. Scribitur David justè flevisse Son parricidam, qui Alium parvulum, quia sciebat non peccasse, non Flevit, David justly bewailed dead Absalom, Because he died in his rebellion, and Therefore despaired of his bliss;
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.
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, Says Isidore excellently.
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nay, not onely with the most, but even sometimes with the best. Christ cometh to the Disciples on the Sea, to preserve them from the storme, and they are troubled, death cometh to deliver us from all evill,
nay, not only with the most, but even sometime with the best. christ comes to the Disciples on the Sea, to preserve them from the storm, and they Are troubled, death comes to deliver us from all evil,
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& 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. Those words of Job, I have said to Corruption, Thou art my Father, to the Worme, Thou art my Mother, are not unfitly allegorized by Origen to this purpose;
& in Coelis lucent, qui in terris putabantur extincti, their death is a birth, and end a beginning, they live by being killed, and while 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 self would be their consolation. Those words of Job, I have said to Corruption, Thou art my Father, to the Worm, Thou art my Mother, Are not unfitly allegorized by Origen to this purpose;
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I but it is as true in respect of the godly, that when this separation is made, anima absolvitur, corpus resolvitur, quae absolvitur gaudet, quae resolvitur nihil sentit, as St. Ambrose elegantly;
I but it is as true in respect of the godly, that when this separation is made, anima absolvitur, corpus resolvitur, Quae absolvitur Gadet, Quae resolvitur nihil Sentit, as Saint Ambrose elegantly;
Non est timendum, saith Tertullian, quod nos liberat ab omni timendo, 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,
Non est timendum, Says Tertullian, quod nos liberat ab omni timendo, 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,
and with this holy Apostle, we would not feare, but desire to depart: That of the wise man, the righteous hath hope in his death, the Caldee reads, The righteous hopeth he shall dye;
and with this holy Apostle, we would not Fear, but desire to depart: That of the wise man, the righteous hath hope in his death, the Caldee reads, The righteous Hopes he shall die;
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:
so Far is a good man (upon serious meditation of death's gain) from fearing of, that he Hopes 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,
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,
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 the Gods which you have served, the gaine which you have lived to,
vain men who will have Gold to be their God, and yet christ to be their Redeemer, they will serve Mammon while 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 the God's which you have served, the gain which you have lived to,
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,
2. More there Are who would sever these Clauses, while they would gladly say, to die is gain, but not to live is christ: One was asked, whither he had rather be Craesus 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 be like his, and it is that no doubt, which many wish and desire; nay hope, who yet regard not to live the life of the righteous, and that their course to that end may be like his. But what a folly, nay madnesse is it,
and let my last end 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,
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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;
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;
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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.
So that this Scripture thus considered, does 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.
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the rich mans feare, and the poor mans desire. I may well apply it here, death either is or may be the bad mans feare, but the good mans wish, or to use St. Ambrose his expression, justis mors quietis est 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 rich men Fear, and the poor men desire. I may well apply it Here, death either is or may be the bad men Fear, but the good men wish, or to use Saint Ambrose his expression, justis mors quietis est portus ▪ nocentibus Shipwreck, 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:
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The man who liveth to the world, saith to death, as Ahab to Eliah, Hast thou found me oh mine Enemy! but he who liveth to Christ, may say to it as David of Ahimaaz, It cometh with good tidings.
The man who lives to the world, Says to death, as Ahab to Elijah, Hast thou found me o mine Enemy! but he who lives to christ, may say to it as David of Ahimaaz, It comes with good tidings.
And now my brethren, would you on the one hand ▪ see 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 for our feares of death: It was not without reason, that St. Paul saith, the sting of death is sin,
And now my brothers, would you on the one hand ▪ see 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 Wound accuset, non mortis acerbitatem, we may thank our own guilty Consciences for our fears of death: It was not without reason, that Saint Paul Says, the sting of death is since,
since death is onely venemous and deadly to them who live in sinne: On the other hand, would you see the way to a joyfull end? would you have comfort in,
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? would you have Comfort in,
and gaine after death? Oh let it be your study to live to Christ. It is our Saviours counsell to his Disciples, Take no thought for your life, let me alter it a little, take no thought for your death,
and gain After death? O let it be your study to live to christ. It is our Saviors counsel to his Disciples, Take no Thought for your life, let me altar it a little, take no Thought for your death,
but for your life; let your care be to advance Christ in your lives, and it will be his care to confer the gaine of glory and immortality upon you at your death.
but 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.
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;
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;
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What S. Paul said concerning Timothy ▪ I need not doubt to say of him, that from a child he hath known the holy Scriptures, being the Son of such a Father, who strove to instill into his tender yeares, both Religion and Learning. It pleased God to bestow upon him, 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.
What S. Paul said Concerning Timothy ▪ I 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 while darkness covers the Hemisphere, they may be Thought to have as good eyes as any.
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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.
Beside 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.
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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,
Being thus competently (nay Far more excellently then many of his Years) furnished for the work of the Ministry, he entered into holy Order, and that by the right door, preferring the beaten track of venerable Antiquity, before the untrodden bypath of Novelty. And now having undertaken this sacred employment,
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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.
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 Mysteres 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: Study is quibus obtinuit famam, amisit vitam, He lost his life by those studies, which god him credit.
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As thus he did the worke of the Lord laboriously, so in some measure sucessefully; me thinkes I read in the eyes of many here present their deep sorrow for his losse, and that chiefly upon this account, the great good and comfort their Souls found in,
As thus he did the work of the Lord laboriously, so in Some measure sucessefully; me thinks 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,
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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 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, Come 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;
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 bent any Way;
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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,
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,
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& 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 Israel oh God, out of all his troubles.
& chosen 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 Davids language, redeem Israel o God, out of all his Troubles.
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Nor did he onely pity her sufferings, and pray for her deliverance, but to the utmost of his power, he was ready to help her children, his fellow ▪ brethren, and labourers in the Gospel, who for her sake, are reduced to extream necessity. In this respect what St. Hierome said of Nepotian, I may of him, Caecorum 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.
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 ▪ brothers, and labourers in the Gospel, who for her sake, Are reduced to extreme necessity. In this respect what Saint Jerome said of Nepotian, I may of him, Caecorum 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 sate under the shadow of his Ministry, promised to themselves much comfort and contentment:
And now while 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:
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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, and 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 death Removeth him hence, to be transplanted in the celestial Paradise. Having spent his life in the lords work, he ended it on the last lords day, and on that day of rest, (yet withal of labour to a Minister) he rested from his labours. So that Whom haeredem putavimus funus tenemus, (to use Saint Jerome's phrase) we Are forced to bemoan his fallen 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 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;
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 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:
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 losse, a great losse, and that every way;
and truly by what you have already herd, 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;
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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, who have lost an intire cordiall friend. But whilst his Father, Wife, Children, Parish, the Church, the Poor, my selfe, may all truly say, to us his death is a losse, he said, and I hope accordingly findeth it verified;
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 while 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 finds it verified;
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.
then in Saint Jerome's 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.
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His deare Consort I shall bespeak in Seneca 's words, I dare not forbid 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:
His deer Consort I shall bespeak in Senecca is words, I Dare not forbid 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:
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,
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, found truths, which you herd 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 your selves, by endeavouring to practice what he taught you,
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3. To all here present, my word is that of our Saviour to his disciples, Watch: A word which (I hope) will take so much the deeper impression upon you that were his Auditors, because it was the last counsell himself gave you out of this place, that portion of holy Writ [ What I say unto you, I say unto all, Watch:
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 out of this place, that portion of holy Writ [ What I say unto you, I say unto all, Watch:
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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.
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 while 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 shall it be our Comfort in, and bliss After death. And whensoever that time shall approach whither 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.
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