Two Funeral Sermons, Sermon

Two Funeral Sermons · Sermon

p. 1PHILIPP. cap. 1. verſ. 23.

Deſiring to be diſſolued, and to be with Christ; which is by much more the better.

THE Apoſtle Paul was in a great ſtrait, when hee wrote this Epiſtle; in doubt, it ſeemeth, whether he ſhould rather deſire life or death: affected as a louing and loyall wife, ſaith one, aaZanchius in Philip.whoſe huſband in a far countrey aduanced to great honor, writeth to her to come to him, but to leaue her children behinde her, as deere to her as her ſelfe; and in that regard diſtracted, on the one ſide deſirous to enioy her huſband, and on the other ſide loath to leaue her children behinde her, eſpecially yet vnable to helpe themſelues; and in that regard content yet to defer her owne honor and ioy in her huſband, till ſhe ſee them better able to ſhift for themſelues: Or, as a beggar-woman, ſaithbbBernard. in Cant. Bernard, who comming to a rich mans dore with a childe on her hand, is offered to come in and warme her and dine well, ſo ſhe leaue her childe, becauſe it is vnquiet, without; whoſe bowels earning with naturall affection toward the fruit of her p. 2wombe, make her willing rather to accept of a ſmall pittance without dores with her childe, then to dine largely and liberally without it, within. In like manner fared it with the bleſſed Apoſtle at this preſent. He deſired to be with Chriſt his husband, his head in happineſſe, in heauen. But the Philippians his litle ones, whom he had newlycc1. Cor 4 15. Galat 4. 10.1 Cor 4:15Gal 4:10 bred, and not throughly yetdd1. Th…ſſ. 2. 7. nurſed vp, they hung on his hands, and had neede ſtill of his helpe: whom being loath therefore to leaue,eeIndalgenaū est houneſtis affectibus: & interdū, etiemſi premunt cauſſae, ſpiritus in honorē ſuorum vel cum tormento retinendus eſt; cum bono viro viuendum ſit, non quamdiu iuvat, ſed quamdiu oportet. Delicatus eſt, qui mori perſeuerat, qui … amicos tanti putat, vt diutius in vita commoretur. Etiā qui vult mori, qui cepit, vbi ſuorū vlilitas exigit, intermittat, & ſuis ſe cōmodet. Ingentis animi eſt aliena cauſa ad vitam reuerti. Sen. ep. 104. Vitam tibi ipſi ſi negas, multis negas. Sen. Theb. he was content for their gaine to defer his owne good, and to continue yet ſome longer time in this mortall and miſerable life, for the helping of them forward on the way to eternall lifeffViſe Clem. Alex. ſtrom. l. 3. & Am broſ. ep. 12. qui & idem de Acholio epiſt. 49. de Martino Seuerus epiſt. 3. & Bern. de temp. 105..

And this his diſtraction and doubtfulnes of reſolution he propoundeth in the formerggverſ. 22. verſe, and in the former part of this verſe: whereunto are annexed ſuch motiues as endeuoured to draw his deſires either way; his owne felicitie on the one ſide, which made him rather deſire deathhhverſ. 23.; their neceſſitie on the other ſide, that moued him rather to accept of then to affect life, to endure it than to deſire itiiverſ. 24.. So that the haſtning of his owne eternall good on the one ſide, and the furthering of their ſpirituall gaine on the other ſide; wrought between them a great diſtraction in him. Yet ſo, that the things themſelues, Life and Death, ſimply conſidered; if he ſhould reſpect, and as he reſpected his owne good and gaine in either, his deſire was rather to diſſolution and departure by deceaſe, that he might be with Christ kkverſ. 23.. Whereof a reaſon is alſo rendred, becauſe that ſimply conſidered, or in reſpect p. 3of himſelfe, was without all queſtion or compariſon,foreign. the far greater good of the twaine.

Now the maine point that hence we obſerue then is this, thatDoctrine. a Chriſtian man may lawfully and iuſtly deſire death.

Which point ſo conceiued,Branches 2. diuideth it ſelfe into two branches, both of them ariſing neceſſarily from the words of my text.

The one concerning the lawfulnes or warrantableneſſe.

The other concerning the equitie or reaſonableneſſe of this deſire.

For the former,Branch 1. that a Chriſtian man may lawfully deſire death in ſome kinde and in ſome caſe, (as didaa1. King. 19 4.1 Kgs 19:4 Elias, and Simeon bbLuk. 2. 29.Luke 2:29vponupon ſight of our Sauiour) is apparent, in that the Apoſtle not onelyonly profeſſeth it here of himſelf, but writing by the Spirit of God, approueth it alſo, as in himſelfe here, ſo in others as well as himſelfe elſe-wherecc2. Cor 5. 8.2 Cor 5:8.

And it may be further confirmed vntounto vsus,Reaſon 1. if we ſhall conſider;

Firſt, that death and departure hence by death, it is propounded as a bleſſingddApoc. 14. 13.Rev 14:13, promiſed as a bleſingee1. King. 14. 12, 13.1 Kgs 14:121 Kgs 14:13, and beſtowed as a bleſſingffEſai. 57. 1.Isa 57:1; and therefore may as a bleſſing alſo lawfully be deſired.Reaſon 2.

Secondly, that our deaths-day is our doomes-day ggLuk 16. 22, 23. Hebr. 9. 27.Luke 16:22Luke 16:23Heb 9:27: that our going to ChriſthhEccleſ. 12. 7. 2 Cor. 5. 8.Eccl 12:72 Cor 5:8, as that his comming to vsusiiJoh. 14. 3. 2. Theſſ. 1. 10. & 2. 1, 8.John 14:32 Thess 1:102 Thess 2:12 Thess 2:8. Now a Chriſtian may louelove, and long after the one**2. Tim. 4. 8. Hebr. 9. 28.2 Tim 4:8Heb 9:28, and therefore may lawfully deſire alſo the other.

In a word,Reaſon 3. wee pray or ought to pray dailykkMatth. 6. 20.Matt 6:20, that Chriſts kingdome may be fully erected in vsus; p. 4that Gods will may be prefectly fulfilled of vsus: which can not be either of them wholy effected, but by diſſolution and deceaſe.

But here may a queſtion or two be moued.

Firſt,Queſtions 2. for what cauſe we may deſire death: Secondly,Queſtion 1. with what caution.

For the former, I anſwer; we may deſire death: Firſt, to be freed from mortalitie and the miſeries of this lifell1. King. 19. 4.1 Kgs 19:4; that we may rest from our labours mmApoc. 14. 13.Rev 14:13; that mortalitie may be ſwallowed vp of life nn2. Cor. 5. 4.2 Cor 5:4; which can not be in ordinarie courſe but by death.

Secondly, to be freed from ſpirituall euilsooRom. 7. 24.Rom 7:24, that will not leaue vsus but by deathppEccleſ 7. 22. Rom. 67.Eccl 7:22.

And laſtly,Queſtion 2. in regard of thoſe benefits, that death further bringeth with it; that we may come home to Godqq2 Cor. …. 8., and be for euer with Chriſtrr1. Theſſ 4. 7.1 Thess 4:7.

To the latter queſtion, I anſwer, that firſt this deſire it muſt be without impatience: (that was Ionas his faultſſJona 4. 3.Jonah 4:3:) we may not deſire death as weary of Gods worke,Ridiculum eſt ad mortem currere taedio vitae. Epicur. apud Sen. epiſt. 24. Vir. fortis ac ſapiens non fugere debet è vita, ſed exire. Et ante oīa ille quo que visetur affectꝰ qui multos occupauit, libido moriendi. Sē. ibid. of doing or enduring what he calleth vsus vntounto.

Secondly, it muſt be with ſubmitting of our wils to Gods willttMatth. 26. 39.Matt 26:39; content to wait Gods leiſure, and to abide Gods pleaſure for death or for lifeuu2 Sam. 15. 26.2 Sam 15:26.

And thus,Confirmandus est anumꝰ. vel ad mortis, vel ad vitae patientiam, Sē. ep. 24. for theſe cauſes, with theſe cautions; death may lawfully be deſired.

Now for the latter Branch, that eueryevery Chriſtian man hath good cauſe & great cauſe to deſire death; (beſides that the Apoſtle as he deſireth it,Branch 2. ſo he hath good ground for his deſire in that kindexx2. Cor. 5. 8. and in this place.2 Cor 5:8;) it may further more clearely appeare vntounto vsus, if we ſhall conſideryyademptionē malorum, & aleptionē bonorum. the euils that death freeth vsus from, togither p. 5with the benefits that it bringeth vsus vntounto.

**Mors nulliꝰ mali est materia, multorum finis. Sen de ben. l. 7. c. 1. Malorum omnium remedium eſt. Idē quaeſt. nat. l. 6. c. 32.The euils that Death freeth vsus from are either corporall or ſpirituall.Reaſon 1.

The corporall euils may be referred to 4 heads: Firſt,Euils thoſe iniuries and wrongs that Gods children ſuſtaine at the hands of worldly men that here oppugne and oppreſſe them.Corporall 1. For all that will liue, godlily, while they liue here, muſt looke to ſuffer perſecution 112. Tim. 3. 12. nunquā deerit perſecutio Chriſtiano, ſicut nec Chriſto, Si ergo pro Chriſto preſſuram nondum pateris, vide ne piè viuere in Chriſto nōdū ceperis. Aug. in Pſal. 55. Fidenter dico, quia minus piè viuis, ſi minus perſecutionem pertuleris. Greg. ep. 27. l. 6.2 Tim 3:12Ps 55; and the way to Gods kingdome is through many tribulations 22Act. 14 23.Acts 14:23: the world hateth them, becauſe though they be in it, yet are they not of it33Joh. 15. 19.John 15:19: and this hatred will laſt ſo long as the world laſts44Luk 21. 12, 16, 17.Luke 21:12Luke 21:16Luke 21:17; ſo long as the one is in it,Troa. 29. 17. and the other of it: neither will it ceaſe to diſcouer it ſelfe in miſchieuous attemptsaaJoh. 16. 2. Pſal. 37. 12. 14.John 16:2Ps 37:12Ps 37:14, ſo oft as abilitie and opportunitie ſhall meete. In regard whereof, Chriſtian men, ſaith our Apoſtle, had they hope onelyonly in this life, were of all men the moſt miſerable bb1. Cor. 15. 19.1 Cor 15:19. Chriſtian men therefore as they hauehave no cauſe to louelove life; ſo they hauehave no neede to feare death: yea as they hauehave litle cauſe to louelove this life, conſidering the wrongs that here daily they endure; ſo they hauehave great cauſe to deſire death, that putteth an end to them all; that ſetteth them and the wicked ſo far aſunder, that they can not one come any more at the otherccLuk. 16. 26.Luke 16:26, to vex or moleſt or annoy one the other. In reſpect whereof it is well ſaid by ſome of the Ancients, that Gods children are neuer better deliuered, then when deliuered by death: for that then they are deliuered not out of one, but out of all troubles at once ddAug. in Pſal. 34. 17, 19.Ps 34:17Ps 34:19; and ſo deliuered as they neede no further deliuerance any more eeBern. in Pſal. 91. 15, 16.Ps 91:15Ps 91:16.

Secondly,Corporall 2. thoſe temporall corrections and chaſtiſements, p. 6that the corruptions of Gods children by way**foreign Ariſt. of cure here require. For here God is oftentimes cōſtrained to ſmite them with the wounds of an enemie, in ſharpe and ſeuere manner,ethic. l. 2. c. 3. becauſe their iniquities are many and their tranſgreſſions great and grieuousffJerem. 30. 14.Jer 30:14; to iudge them in this world, that they may not be condemned in the nextgg1. Cor. 11. 32.1 Cor 11:32. But after this life, as there ſhall be no neede of naturall foode or phyſicke for the bodie; ſo there ſhall be no neede of ſuch ſpirituall phyſicke for the ſoule. As we ſhall be rid of corruption, ſo we ſhall neede no more correction. As there ſhall be no vſe of preaching or ſacraments, ſo there ſhall be no neede of ſuch ſharpe courſes, as God is now faine to take with vsus: for all griefe and paine ſhall be then done awayhhEſai. 35. 10.Isa 35:10; and all teares wiped away from our eyesiiEſai. 25. 8. Apoc. 21. 4. Mors omnium dolorū & ſolutio eſt, & finis; vltra quam mala noſtra non exeant. Sen. ad Marc. c. 19. foreign. Aeſchyl.Isa 25:8Rev 21:4: we ſhall neuer feare then to taſte of Gods anger againekkEſal. 54. 9. Corporall 3.; nor euer know what his diſpleaſure meaneth any more.

Thirdly, all laborious and painfull imployments: they reſt then from their labours llApoc. 14. 13.Rev 14:13; which though the works themſelues are not euill; yet the paine and toile accompanying them is of the puniſhment of ſinnemmGen. 3. 19.Gen 3:19, and ſo euill in it ſelfe. Martha ſhall not neede then to complaine of Marie nnLuk. 10. 40, 41.Luke 10:40Luke 10:41: nor the Prophet neede by preaching to waſte his lights and his lifeooEſai. 49. 4.Isa 49:4. As all miſery, ſo all mercy and works of mercy ſhall then ceaſe**Ipſa ceſſabunt miſericordiae opera, vbi nulla erit indigentiae miſeria.. As there ſhall be then no hunger nor thirſt, nor other neceſſities of natureppApoc. 7. 16. & 21. 4.Rev 7:16Rev 21:4: ſo we ſhall not neede there either to feede the hungry, as we did hereqqMa….25. 35, 36., or to hauehave a fellow-feeling of their hunger;Aug. de 10. chord. foreign. Sophal. that which maketh vsus many times p. 7as miſerable, as thoſe themſelues are to whom we ſhew mercyhhHeb. 10. 33, 34. & 13. 3. miſ… ricordia nonnall is q…od miſerum cor faciat. Aug. contr. aduerſ. l. g.l 1. c. 20. & Iſidor. orig. l 10.Heb 10:33Heb 10:34Heb 13:3.

Fourthly, all infirmities and bodily paines and diſeaſes. Death is the beſt Phyſition11foreign. Sophocl. foreign, Aeſchyl. Vltimus & optimꝰ medicus morborum etiam immedicabilium mo…s., the beſt phyſick for them22foreign. Euripid. Mors omnibus finis, multis remedium, nonnullis votum. Sen. ad Marc. c. 20.: it cureth vsus not of one but of all, and of all at once; not for once onelyonly, but for euer33foreign Euripid..

And what ſpeake I of diſeaſes, or of other diſeaſes? Death cureth vsus euen of death.

Old age; ſaith one, is a diſeaſe euill enough of it ſelfeiiIpſa ſenectꝰ morbus eſt. Terent.: yea our life it ſelfe is a diſeaſekkIpſa vita morbus eſt. Aug de tēp. 74., and a deadly diſeaſe, a diſeaſe vntounto deathllPſal. 89. 48.Ps 89:48: and there is no meanes to cure vsus of this diſeaſe but by death. We … freed from death by death; as by death Chriſt deſtroyed deathmmHebr. 2. 14.Heb 2:14; while mortalitie is ſwallowed vp of lifenn2. Cor. 5. 4.2 Cor 5:4, and immortalitie, the only true healthooIpſa immortalitas vera ſanitas eſt. Aug. ibid., is atchieued by death.

The ſpirituall euils that death freeth vsus from, are alſo of 4. ſorts.

The firſt of Satans temptations. The Chriſtian ſoule, while it is in this world, is in fight euer with SatanppEpheſ. 6. 11, 12.Eph 6:11Eph 6:12, who is continually labouring to worke our euillqq1. Petr. 5. 8., and to worke vsus vntounto euillrr1. Chron. 21. 1.1 Chr 21:1: and if he can not draw vsus out of Gods way, by beating and buffeting vsus to vex and annoy vsusſſ2. Cor. 1 2. 7.2 Cor 1:22 Cor 1:7, and ſo to make Gods way as tedious and troubleſome, as he can poſſibly, vntounto vsusttApoc. 12. 4, 13, 15, 17.Rev 12:4Rev 12:13Rev 12:15Rev 12:17. And this courſe he continueth with vsus to our liues end, raging many times moſt furiouſly when we draw neereſt to our end, becauſe he knoweth his time then is but ſhortuuApoc. 12. 12.Rev 12:12. But byEuils. Spirituall 1. p. 8death we preuaile againſt him, and get full victorie ouer himxxApoc. 15. 2. & 20. 4. & 12. 11.Rev 15:2Rev 20:4Rev 12:11; when he is not onelyonly ſo caſt out of vsusyyIoh. 12. 31.John 12:31, that he can not ſway in vsus, as before our conuerſion ſometime he didzzEph…ſ. 2. 2.; but is ſo ſhaken off from vsus, that he can neuer once returne againe, as with our Sauiour he did ſometimeaaLuk. 4 13.Luke 4:13, to tempt vsus. For our ſoules are out of his reach, when they are taken vp into heauenbbApoc. 12. 5.Rev 12:5, whither that wicked one hath now no acceſſeccApoc. 12. 9, 10.Rev 12:9Rev 12:10.

The ſecond ſort is of worldly prouocations and euill examples.Spirituall 2. The children of God while they are in the world, can not but liue among, and conuerſe with the wicked of the worlddd1. Cor. 5. 10.1 Cor 5:10: and liuing among them, and conuerſing with them, they can not but heare their blaſphemous ſpeecheseePſal. 31. 13. Ier. 20. 10. Eſai. 36. 22. & 37. 23, 25.Ps 31:13Jer 20:10Isa 36:22Isa 37:23Isa 37:25, and ſee their lewd courſesffPſal. 55. 9. & 119. 158.Ps 55:9Ps 119:158, whereby they abuſe and diſhonor God: that which is a matter of no ſmall griefe and vexation to Gods childrenggPſal. 119. 136, 158. 2. Pet. 2. 7, 8.Ps 119:136Ps 119:1582 Pet 2:72 Pet 2:8; yea ſo great that it maketh them oft á-weary of their liueshhGeneſ. 27. 46.Gen 27:46. As indeed how can it be but a grieuous heart-ſore to any faithfull ſubiect and well-affected to his Soueraigne, to be conſtrained to abide in ſuch a place,Pſal. 120. 5, 6.Ps 120:5Ps 120:6 and among ſuch people,Ierem 9. 2, 3.Jer 9:2Jer 9:3 where his Lord and maſter is daily railed on and reuiled in his hearing, and thoſe things done daily in his ſight, that tend to the diſgrace and diſhonor of him, whom he deſeruedly moſt reſpects? But we are freed from all theſe euils alſo, when we go out of the worldii1. Cor. 5. 10.1 Cor 5:10. For howſoeuer here the graine and chaffe lye togither in one fieldkkMath. 13. 25, 26, 30.Matt 13:25Matt 13:26Matt 13:30; yet there the chaffe goeth one way, and the good graine another wayllMath. 13. 12. Luk. 3. 17.Matt 13:12Luke 3:17, the tares are caſt one way, and the good corne is caried another waymmMath. 13. 30.Matt 13:30, euen p. 9into Gods garner, to a place where there ſhall be no matter of ſcandallnnMath. 13. 41.Matt 13:41, to make them ſtumble and fallooRom. 14. 21. 1. Cor. 8. 9.Rom 14:211 Cor 8:9 or to vex and grieueppRom. 14. 15.Rom 14:15 them any more.

The third ſort of ſpirituall euils is of ſinne and corruption;Spirituall 3. then which nothing is more burdenſome and comberſome to a Chriſtian ſouleqqRom. 7. 24.Rom 7:24, not ſo much for feare of wrath,1. Cor. 8. 12.1 Cor 8:12 as for deſire to pleaſe God, and for griefe that thereby he ſhould ſhew himſelfe vnkinde and vnthankfull to him, whom he hath euer found ſo gratious and good to himſelfe. And if this be ſo heauy to a Chriſtian ſoule, that he ſhould ſo diſpleaſe and diſhonor his heauenly father by his errors and ouer-ſightsrrRom. 2. 23.Rom 2:23, whoſe honor ought to be deerer to him than all the worlds wealth,2. Sam. 12. 14.2 Sam 12:14 yea then his owne ſoule it ſelfeſſMath. 5. 16. & 6. 10.Matt 5:16Matt 6:10; how is death then to be deſired of him,Exo. 32. 12, 32.Exod 32:12Exod 32:32 that freeth him from this burden; that giueth an vtter eaſe from it, an eternall diſcharge of it? For he that is dead, is freed from ſinne ttRom. 6. 7.Rom 6:7. Death, it ſtrippeth vsus of our old man, our old skin, all at once, not, as ſanctification doth it here, by degrees: yea it placeth vsus in far better eſtate, then our firſt parents were in before their falluuAd…m acceper at poſſe quod veſſet, … velle quod poſſet: nos accipimus & poſſe quod volumus & velle quod poſſ… mus. ille poſſe non peccare; nos non poſſe peccare. Aug. de corrept. & grat. c. 11.. For they were ſo free from ſinne, that yet they might hauehave will to ſinne: we ſhall be ſo freed by death from ſinne, that we ſhall neuer hauehave either will or minde againe therevnto.

The fourth ſort of euils ſpirituall is of diuine deſertion, whereby God in this life,Spirituall 4. though he neuer indeede leaue his childrenxxIoh. 16. 32. Hebr. 13. 5.John 16:32Heb 13:5, yet ſometime ſeemeth to forſake them yyMath. 26. 46. Pſal. 22. 1.Matt 26:46Ps 22:1; though he euer remember and regard themzzEſai. 49. 14, 15.Isa 49:14Isa 49:15, yet ſometime ſeemeth to forget them **Pſal. 13. 1.Ps 13:1: he doth many times, for ſecret cauſes beſt knowne p. 10to himſelfe, with-draw from them the ſight and ſenſe of his gratious preſence and aſſiſtance, and looke vponupon them with a frowning and a lowring countenance. Which thing how grieuous and heauy it is to Gods ſaints for the preſent, may appeare by thoſe mournefull plaints that they powre out in ſuch caſes““Pſal. 6. 1, 2, 3. 6. & 13. 1, 2. & 27. 9, 13. & 30. 7. & 31. 16, 22. & 77. 1, 2, 7, 8, 9, 10.Ps 6:1Ps 6:2Ps 6:3Ps 6:6Ps 13:1Ps 13:2Ps 27:9Ps 27:13Ps 30:7Ps 31:16Ps 31:22Ps 77:1Ps 77:2Ps 77:7Ps 77:8Ps 77:9Ps 77:10: euen ſo grieuous, that (for the time) they ſeeme to be in the very ſuburbs of hell. Whereas by death they are freed from all ſuch dreadfull deſertions; being placed in ſuch a ſtate thereby, that as God ſhall neuer be againe diſpleaſed with them, ſo he ſhall neuer in diſpleaſure againe turne his face away from them##Eſai. 54. 7, 8, 9.Isa 54:7Isa 54:8Isa 54:9.

And thus hauehave we ſeene the euils of all ſorts, that death is a meanes to free vsus from.

Now in the next place,Reaſon 2. conſider we the Benefits that death bringeth vsus vntounto: which may likewiſe be reduced to 4. heads.

The firſt is the full conſummation of Grace,Benefit 1. that is here but imperfect and in parthh1. Cor. 13. 9, 11.1 Cor 13:91 Cor 13:11: as first fruits iiRom 8. 23.Rom 8:23, but an handfullkkLevit. 23. 10.Lev 23:10 to the whole crop; as an earneſtpenny llEpheſ. 1. 14. 2. Cor. 1. 22. & 5. 5.Eph 1:142 Cor 1:222 Cor 5:5giuen in pledge of full payment. But if the firſt-fruits be ſo pretiousmm1. Cor. 2. 9, 10, 11, 12. 1. Pet. 1. 7. 2 Petr. 1. 4.1 Cor 2:91 Cor 2:101 Cor 2:111 Cor 2:121 Pet 1:71 Pet 1:2, thoſe ſmall beginnings of Grace, that the true Chriſtian, the wiſe merchant, would not take the world in exchange for themnnMath. 13. 46.Matt 13:46; that he counteth all the wealth of this world, but as traſh, as dr…ſſe and dongue in regard of themooPhilip. 3. 7, 8, 9, 10.Phil 3:7Phil 3:8Phil 3:9Phil 3:10; oh what will the full crop be? if the earneſt-penny be ſo pretious, what will the entire payment be? And if we then thirſt and long after growth ofppMath. 5. 6.Matt 5:6 grace, how ſhould we deſire death that bringeth with it a full conſummation ofqq1. Cor. 13. 10. Viuere volunt vt perfecti ſ…nt. mori v…lint, & perfecti …. Aug. …n Mat. ſig. 17.1 Cor 13:10 grace, that bringeth grace to it full growth?

p. 11The ſecond Benefit is a perfection of gloryrrPſal. 84 11.Ps 84:11; ſuch an excellencie as ſhall make vsus not onelyonly gratiousBenefit 2. in our ſelues,Rom. 2. 7, 10. & 5. 2.Rom 2:7Rom 2:10Rom 5:2 but moſt glorious alſo in the eyes of all that behold vsus:2. Tim. 2. 10.2 Tim 2:10 that which the Apoſtle callethſſ2. Cor. 4. 17. foreign2 Cor 4:17 an exceeding exceſsiue eternall weight of glory: foreign. Themiſt. apud St…. c. 119.and ſaith further,that all the afflictions of this life, are not worthy once to be named with that glory, that in the next life ſhall be manifeſted, not vntounto vsus onelyonly, but euen in vsus ttRom. 8. 18. foreign in nobis, Beza. neque enim erimus …tioſi ſpectatores, ſed participes gloriae. Bern. de diuerſ. 1.Rom 8:18.

When the ſunne of righteouſnes ſhall ſhine full vponupon vsusuuMalac. 4. 2.Mal 4:2, and ſhining full vponupon vsus, ſhall make vsus like vntounto himſelfexxColoſſ. 3. 4.Col 3:4; ſo that we ſhall alſo ſhine as the ſunne in the kingdome of heauen yyMath. 13. 43.Matt 13:43. This we are not able to conceiue what it is.1. Ioh. 3. 2.1 John 3:2 We can gueſſe ſomewhat at the former,2. Cor. 3. 18.2 Cor 3:18 becauſe we hauehave the firſt-fruits of it here:2. Theſſ. 1. 10.2 Thess 1:10 but this we are not able to giuegive almoſt any gueſſe at. But the Apoſtle Peter, in Chriſts tranſfiguration, ſeeing a glimpſe of it (oh it is good being here, ſaith he) would faine hauehave ſtayed there ſtillzzMath. 17. 4.Matt 17:4. And the Apoſtle Paul that had ſeene it,bonum eſt nobis eſſe hîc. could not vtter what he had ſeene442. Cor. 12. 4.2 Cor 12:4, but longed exceedingly after it, as one neuer well till he were there552. Cor. 5. 2.2 Cor 5:2. And vndoubtedly, enlarge we our mindes all that may be, we ſhall ſay, when we ſhall come to ſee and enioy it, as the Queene of the South, when ſhee came and ſaw Salomons royaltie661. King. 10. 6, 7.1 Kgs 10:61 Kgs 10:7, the one halfe, nay the hundreth part of that we ſhall finde there, was neuer either reported vntounto vsus, or conceiued of vsus here.

The third Benefit,Benefit 3. is the inſeparable company of Chriſt. They ſhall follow the Lambe there, whitherſoeuer he goeth aaApoc. 14. 4.Rev 14:4. In this world is Chriſt ſaid to be with vsus bbPſal. 91. 15.Ps 91:15: after this life are we Math. 28. 19.Matt 28:19ſaid to he with him ccIob. 14. 3. & 12. 26. & 17. 24.Job 14:3Job 12:26Job 17:24.

p. 12Here he is ſaid to be with vsus, while we ſoiourne from him dd2. Cor. 5. 6.2 Cor 5:6: there are we ſaid to goe to him, and to be at his home with him ee2. Cor. 5. 8.2 Cor 5:8. And if it be matter of much joy to hauehave Chriſt with vsus here, what will it be to abide for euer with him thereff1. Theſſ. 4. 17.1 Thess 4:17? If Chriſts preſence by his ſpiritggIoh. 14. 16, 17, 18.John 14:16John 14:17John 14:18 be ſo comfortable here, that it is able to cheere vsus vp in all our greateſt afflictionshhRom. 5. 3. & 14 17.Rom 5:3Rom 14:17: what ſhall his glorious preſence be eternally there?

Conceiue we it by ſome compariſons.Pſal. 23. 4.Ps 23:4 It were a great grace,Philip. 4 4.Phil 4:4 and ſuch as would miniſter much comfort to a Courtier lying ſicke at home of the gowt,1. Theſſ. 5. 16.1 Thess 5:16 to hauehave the Prince not onelyonly to ſend to him,2. Cor 1. 3, 4, 5.2 Cor 1:32 Cor 1:42 Cor 1:5 but in perſon alſo to viſit him:Eſſe Chriſtum cum Paulomagna ſecuritas: Eſſe Paulum cum Chriſto ſumma felicitas. Bern. in Pſal. Qui hab. but much more comfort and joy would it be to him, to be able, being recouered, to repaire to the Court, and there enjoy his Princes preſence, with ſuch fauors and pleaſures, as that place may afford. How much more then, in this caſe, is it a great grace and a comfort, that God vouchſafeth to viſit vsus here by his ſpiritiiIoh. 14. 23.John 14:23, ſometime more familiarly and feelingly, but euer ſo effectually,Apoc. 3. 20Rev 3:20 as thereby to ſupport vsus euen in our heauieſt afflictions? but yet how much more exceedingly ſhall our ioy and comfort be increaſed, when being freed from all infirmities, we ſhall be taken home to him, that we may liue in ioy and bliſſe for euer with him? As that Courtier hauing aſſurance giuen him of recouery by ſuch a time, would exceedingly reioyce to thinke of the ioy of that day, and count eueryevery day a weeke, if not a yeere, to it, wherein he ſhould being recoured returne againe to the Court, and be welcommed thither in ſolemne manner by all his frends there, the Prince himſelfe principally: p. 13ſo well may the faithfull ſoule not a litle ioy to forethinke with it ſelfe, what a ioyfull howre that ſhall be vntounto it, wherein by death parted from the body, it ſhall be ſolemnly preſented before the face of Chriſt, and entring into the heauenly palace, ſhall be welcomed thither by the whole court of heauen, by all the bleſſed ſpirits that there abideiiHebr. 12. 22, 23, 24.Heb 12:22Heb 12:23Heb 12:24.

Againe; this life is the time of our contract with ChriſtkkHoſh. 2. 19, 20.deſponſabo te mihi. after this life commeth our mariage-dayllApoc. 19. 7. & 21. 2.Rev 19:7Rev 21:2. Now as a virgin eſpouſed to one that is trauailed to the Eaſt-Indies, if ſhe do indeed faithfully and vnfainedly affect him, though ſhe ioy to read a letter, or to ſee ſome token from him, yet it is nothing in that kinde that can giuegive her contentmentmmNil mihi reſcribas: attamen ipſe veni. Penelope Vlyſſi. Ovid. ep. 1., but ſhee longeth for his preſence, deſireth to heare of his returne, and joyeth to thinke on that day, when meeting againe they ſhall be ſo matched, as they ſhall neuer more againe be ſo ſeuered. So here, though the Chriſtian ſoule contracted to Chriſt, during the time of this contract, in his abſence from hernnLuk. 19. 12.Luke 19:12, receiue many fauors and louelove-tokens from himooEpheſ. 4. 7, 8.Eph 4:7Eph 4:8, as are all the bleſſings ſhe enioyeth here, be they ſpirituall or temporallpp1. Cor. 3. 21, 22, 23.1 Cor 3:211 Cor 3:221 Cor 3:23; yet they can not all of them giuegive full contentment vntounto her,1. Cor. 12. 4, 8, 9, 10, 11.1 Cor 12:41 Cor 12:81 Cor 12:91 Cor 12:101 Cor 12:11 but helpe rather to enflame her affection towards him, and make her,Rom. 8. 32.Rom 8:32 if ſhe ſincerely louelove him, as ſhe profeſſeth and pretendeth to do, the more earneſtly and ardently to long for that day, wherein ſhe ſhall come inſeparably to be lincked vntounto him, and euerlaſtingly to enioy his perſonall preſence, which aboue all things ſhe moſt deſireth.

The fourth and laſt,Benefit 4. but not the leaſt Benefit that p. 14death bringeth vsus vntounto, is immediate communion with God: when God ſhall be all in all and vntounto all qq1 Cor. 15. 28.1 Cor 15:28: when we ſhall draw our delights from the fountaine of allrrJam. 1. 17.Jas 1:17, from the well-headſſPſal. 36. 8, 9.Ps 36:8Ps 36:9: when God ſhall conueigh and miniſter vntounto vsus immediately by himſelf,Apoc. 7. 17.Rev 7:17 whatſoeuer he now communicateth vntounto vsus by meanesttApoc. 21, 22, 23.Rev 21:22Rev 21:23. This (though it be the greateſt benefit of all,xxEſai.58.13.Pſal. 122. 1. & 63. 3, 4, 5.Isa 58:13Ps 122:1Ps 63:3Ps 63:4Ps 63:5 yet we can ſay the leaſt of all of it. OnelyOnly thus much: If the meanes whereby God now imparteth his mercies vntounto vsus, be ſo ſweet to Gods ſaints, (the miniſterie of his word, his holy myſteries, and religious offices) that they earneſtly thirſt after them when they want themuuPſal. 42. 1, 2, & 63. 1, 2. & 119. 20.Ps 42:1Ps 42:2Ps 63:1Ps 63:2Ps 119:20, delight exceedingly in them when they hauehave them, ſeeme to be euen rauiſhed and enamoured with themyyPſal. 84 per totū. & 119. 97.Ps 84, prefer1 Petr. 2. 2, 3. the ſweetnes of them before the ſweeteſt ſweetszzPſal. 19. 10. & 119. 103. Iob. 23. 12.Ps 19:10Ps 119:103Job 23:12, yea ſeeme to doate ſo vponupon them, that they hauehave neuer enough of themaaPſal. 27. 4. & 63. 5, 6. & 119. 62, 57, 147, 148, 164.Ps 27:4Ps 63:5Ps 63:6Ps 119:62Ps 119:57Ps 119:147Ps 119:148Ps 119:164 if the dimme beames, I ſay, of Gods face and fauor ſhining through theſe thick clouds and veiles be ſo comfortable to them, that they eſteeme all worldly ioyes and delights, as nothing in regard of them^b: oh what ſhall God himſelf be, when we ſhall ſee him fully face to faceccEſai. 33. 14, 15, 16, 27. 1. Cor. 13. 12. 1. Ioh. 3. 2. Quis oculis glorietur, qui ſuſpicentur diem? quibus Sol per caliginē ſplendet? licet contentus interim ſat effugiſſe tenebras, adhuc non fruitur bon… lucis. Tunc animꝰ noſter habebit quod gratuletur ſibi, cum emiſſus his tenebris, in quibus volutatur, non tenui viſu clara perſpexerit, ſed totum diem admiſerit, & redditꝰ cælo (Deo) ſuo fuerit. Sen. ep. 79. Quid tibi videbitur divina lux, cum illam ſuo loco videris? Tunc in tenebris vixiſſe dices, cum totam lucem totus aſpexeris, quem nunc, per anguſtiſſimas oculorum vias, obſcurè intueris, & tamen … tam procul. ep. 102.Isa 33:14Isa 33:15Isa 33:16Isa 33:271 Cor 13:121 John 3:2, when we ſhall finde all togither in him, draw all immediately from him, and enioy whatſoeuer our heart can deſire or minde imagine, yea far more than either of them can poſſibly now reach toddEpheſ. 3. 20.Eph 3:20, in him.

And thus we hauehave ſeene the benefit of death, p. 15both in regard of the euils from which it freeth vsus;Concluſion. as alſo in regard of thoſe good things that thereby accrew vntounto vsus: whence we may well conclude, that as Gods children may lawfully deſire it, ſo they hauehave iuſt cauſe and great cauſe earneſtly to long after it.

Now the Vſe then of this point is firſt to ouerthrow the opinion of thoſe that thinke it not lawfull in any caſe to wiſh or deſire death,2 King. 22. 20.2 Kgs 22:20 yea in regard of freedome from outward euils;Eſai. 57. 1, 2.Isa 57:1Isa 57:2 ſithence it is promiſed,Apoc. 14. 13.Rev 14:13 as we hauehave ſhewed,Ʋſe 1. by God as a bleſſing, and as a bleſſing in that very kindeee1 King. 14. 12, 13.1 Kgs 14:121 Kgs 14:13.

Yea but, may ſome ſay, if we may deſire it, we may do it: we may then haſten our owne end.

It followeth not. A man may deſire many things to be done,Tuſcul. lib. 1. which yet he himſelfe may not doe. A man may deſire the miniſterieff1 Tim. 3. 1.1 Tim 3:1: yet he may notQu…ntots mperator terrae huius in peregrinis l…is aut honoris ſpecie aut muneris alicuius cauſa iubet degere? nunquid hinc inconſulto Imperator… diſcedunt? & quāto amplius eſt … parere quàm h… manis? Ambroſ. de bon. mort. c. 2. make himſelfe a miniſterggHabr. 5. 4, 5.. He may deſire to hauehave ſome malefactors taken away by the ſword of iuſtice: yet, being a priuate perſon, he may not do it himſelfe. So a man may deſire death, and ſeeke it at Gods hands; but not procure it or haſten it by any meanes of his ownehhVetat ille dominans in nobis Deus iniuſſu hinc not ſuo demigrare, Ci…..

Secondly, it ſerueth to ſhame and condemne ſuch as are ſo loth to dye, that they can not endure to heare of death and diſſolution:Ʋſe 2. ſo far from deſiring that which they hauehave ſo great cauſe to deſire, that they can not brooke or abide any mention or motion of it, can worſt of any thing away with it: in ſo much that ſome forbeare the doing of ſome things, ſome matters of conueniencie, yea ſome neceſſarie duties, as making of their Wils, out of a p. 16friuolous and ſuperſtitious conceit, that they ſhall dye ſhortly, if they do them.

Yea many though they can not liue, yet are vnwilling to dyeiiforeign. Epictet. apud Stob. cap. 120. Inter mortis m… tum & vitae tormenta miſeri fluctuant: & viuere nolunt, & mori neſciunt. Sen. ep. 4. Patinon vultis, exire timetis; qui… faciam vobis? Cyprian, de mortal.. Though they liue in that miſerie, that they can hauehave no ioy of their liues, that their life is rather a lingring death than a lifekkHerodicum foreign. Plato apud Plut. de ſera vind. Quid huius viuere eſt? diu mori. Sen., yet would they rather continue ſtill in ſuch miſerable plight,epiſt. 101. then be content to hauehave an end put to their intolerable torments, much more bitter than many deaths, by an eaſie diſſolution, by a ſpeedy diſpatch. No paine, no torment, no pangs of death, can preuaile ſo with them, as to make them willing to vndergo what they can not auoidellforeign. Homer. Odyſſ. foreign Eurip. Iphigen. Debilem facito manu, Debil…m pede, coxa: Tuber adſtruegibberum; Lubricos quatedentes. Vita du… ſupereſt, benè eſt. Mecaenas: Qued miſerrimum erat, ft incidiſſet, optatur; & tanquam vita petitur, ſupplicij mora. Invenitur qui malit inter ſupplicia tabeſcere, & perire membratim, & toties per ſtillicidia amittere animam quam ſemel exhalare? Invenitur, qui velit trahere animam tot tormenta tracturam? VſUs que adeò ne mori miſerum eſt? Eſt tanti, habere animā, vt agam. Sen. epiſt. 101. Interdū obnixè petimus, quod oblatnm re uſar. mus. Mulia videri volumus velle, ſed nolumus. Saepe aliud volumus, aliud optamus. & verum ne Dijs quid…m dicimus. Sen. epiſt. 95.?, or content to goe to God.

Now for Heathen, or ſuch as hauehave no hope but heremmPſal. 17. 14. 1. Theſſ. 4. 13.Ps 17:141 Thess 4:13, to be thus affected, were not greatly to be wondred at. But for Chriſtians, that profeſſe themſelues to be but pilgrims and ſtrangers herennPſal. 39. 12. 1. Pet. 2. 11.Ps 39:121 Pet 2:11, this world a ſtrange country to them, and heauen their owne countreyooPhil. 3. 20.Phil 3:20, their home, their fathers houſe; for them to be ſo vnwilling to leaue this world, to depart hence, to returne to their owne home, as if their fathers houſe were not an heauen but an hell, it is a foule ſhame, it is no ſmall blemiſh to their Chriſtian profeſſion.

Yea it ſheweth ſuch perſons to be poſſeſſed ſtill with a great meaſure of hypocriſie. For what is it p. 17but hypocriſie, when our prayers and our practiſe concur not, when the one is directly contrary vntounto the other, when we are moſt vnwilling to that, that daily we would ſeeme to deſire Or how do not our prayers and our practiſe the one directly croſſe the other, when we pray daily to hauehave, not our will, but Gods will to be done qqMatth. 6. 10.Matt 6:10; and yet when it commeth to the point,Meminiſſe debem… voluntatem not nō noſtrā, ſed Dei facere debere, ſecundū quod nos Deus iuſſit quotidiè orare. Cyprtan. de mortal. that God calleth vsus to come to him, we hang back, and are vnwilling to do what he willeth vsusrrQuam prepoſterum eſt, quamque peruerſum, vt cum Dei voluntatē fieri poſtulemus, quando evocat nos & aecerſit de hoc mundo, non ſtatim voluntatis eius imperio pareamus? Hoc nitimur & reluctamur, & pervicaciū more ſeruorum ad conſpectū Domini, cū triſtitia & maerore perducimur, nō obſequio voluntatis; & volumus ab eo praemijs caele ſtib… honorari, ad quē venim… inviti. Idē ib., would rather writh Gods will to ours, than conforme our will to his, would rather hauehave our owne will done againſt Gods will to our owne euill, then the will of our louing father wrought on vsus for our good? How do not our tongues and our hearts apparently and exceedingly jarre, when we pray daily to God, that his kingdome may come ſſMatth. 6 10.Matt 6:10, and yet we wiſh and deſire rather to ſtay here ſtill, where Satans throne ttApoc. 2. 13.Rev 2:13and kingdomeuu2. Cor. 4. 4. Joh. 12. 31. & 16. 11.2 Cor 4:4John 12:31John 16:11 is; and where we our ſelues are in ſome degree ſtill of thraldomexxRom. 7. 14, 23, 24.Rom 7:14Rom 7:23Rom 7:24, then to be tranſlated hence vntounto that eternall kingdomeyyQuid rogamus & petimus vt adveniat regnum coelorum, ſi captiuit as nos terrena delectat… quid precibus frequenter iteratis rogamus & poſcimus, vt acceleret dies regni, ſo maiora deſideria, & vota potiora ſunt ſeruire iſthic diabolo, quàm regnare cum Chriſto? Cyprian. de mortal.; where we ſhall be abſolutely free from all ſpirituall ſeruitude, and ſhall reigne in glory for euer with Chriſt Ieſus our head?

And ſurely ſtrange it is to ſee here, as**Mornay of Life and Death. one well obſerueth, how contrariwiſe we are in this kinde affected to our owne courſes otherwiſe. For the labourer haſteth to repoſe himſelfezzJob. 7. 1, 2.Job 7:1Job 7:2; the mariner roweth with all might to gaine his p. 18port, and is glad at the heart when he is once come within kenning of it; the trauailer is neuer quiet till he be at his wayes end. And yet we tied in this world to a perpetuall taske, toſſed as on the ſea, with continuall tempeſt, toyled and tyred out with a tedious and comberſome paſſage, can not ſee the end of our paines but with griefe, view our port but with teares, thinke on our home but with horror and dread: Seeme weary of our worke, of our waues, and our way; and yet when death commeth to rid vsus of them, to ſet vsus at an end of them, and to put vsus into our port,ad Polyb. cap. 28. Iuſto mors ſalut is portus. Ambroſ. de bon. mori. foreign. Plut. de tranquill. foreign. Sotades. In hoc tam procelloſo & in oēs tempeſt ates expoſito marl narigantibus, nullus portus niſi mortis eſt. Sen. we ſhun it as a rocke, and cannot endure the ſight of itaaNemo ſine querela moritur: quis non recuſans, quis non gemens exit? Morney ibid. Sen. de benef. lib. 5. c. 17. Quis non, vbi mors prope acceſſerit, tergiverſatur, tremit, plorat? Idē epiſt. 78.: do as litle children, that go crying out of ſome maladie all day, and at night when the medicine commeth that ſhould heale and helpe them of their paine, or the Barber-Surgion that ſhould pluck out the akingtooth, hauehave no griefe more now, but are wel enough without it; feare the meanes of eaſe more than the diſeaſe,: the medicine more than the maladie it ſelf ſo we feare what we ſhould wiſh for, and wiſ what we ſhould feare; yea feare moſt and abhorre what we hauehave moſt cauſe to deſire66foreign. Plato apolog..

Oh but life is ſweet, will ſome ſay: and man is a creature that loueth lifeccforeign Aeſop. fabul..

Do we louelove life? let vsus louelove true life, louelove eternall life, louelove that life that is life indeeddd2. Tim. 6. 19. foreign. vel vt foreign.. For this life is no life, but a death rather than life77foreign, Eurip. foreign. Plato Gorg.. It is no true life that yeeldeth to death, that tendeth to death, that p. 19endeth in deatheeGen. 5. 27.Gen 5:27: that is true life, that is eternall: that is true life,Pſal. 88. 48.Ps 88:48 that cannot be diſſolued by deathffHebr. 7. 16. foreignHeb 7:16. If we deſire ſuch life then, let vsus deſire death: for there is no way to ſuch life but by deathgg2 Cor. 5. 1, 4. Quod interim morimur, ad immorialitatē morte transgredimur: nec poteſt vita aeterna ſuccedere, niſi hi…c contigerit excire: … eſt exitus, ſed trā ſitus, & temporali itinere decurſo ad aterna trāſgreſſus. Cytrian. de mortal.2 Cor 5:12 Cor 5:4

As a Chriſtian man therefore hath no cauſe to feare or abhorre deathhhQuid ni non timeat, qui mori ſperat? Sen. ep. 102., becauſe it can neither bereaue him of ſpiritualliiMath. 22. 32.Matt 22:32, nor debarre him of eternall lifekkApoc. 20. 6.Rev 20:6: (he dieth not, though he dyellIoh. 8. 51, 52. & 11. 25, 26.John 8:51John 8:52John 11:25John 11:26: his death is no death:) ſo he hath great cauſe to louelove and deſire death, becauſe it bringeth him to perfection of ſpirituall lifemm1 Cor. 13. 10.1 Cor 13:10, it placeth him in poſſeſſion of eternall lifennMath. 25. 46.Matt 25:46. As he hath no cauſe to dread death, becauſe it cannot ſeuer him from ChriſtooRom. 8. 38, 39.Rom 8:38Rom 8:39: ſo he hath good cauſe to deſire death, becauſe it bringeth him home vntounto Chriſtpp2. Cor. 5. 8.2 Cor 5:8. And it is no death, but life, to be joyned vntounto him; as it is no life, but death, to be ſeuered from himqqNon eſt mors ſed vita, quae morientem Chriſto ſociat: non eſt vita, ſed mors, quae viuentē Chriſto ſeparat. Ambr. 1. Tim. 5. 6.1 Tim 5:6

Ʋse 3 Thirdly, this ſerueth to ſhew the efficacie and excellencie of faith: it maketh thoſe things moſt cheerefull, moſt comfortable, moſt deſirable, that are moſt dreadfull, & diſcomfortable, and terriblerrforeign. Ariſt. ethic. l. 3. c. 6. foreign. Epicur. ad Menaec. apud Laert. in themſelues: it altereth cleane the nature of things: it maketh the world irkeſome to Paul ſſGalat. 6. 14.Gal 6:14, which all men naturally deſire and delight in: it maketh death and diſſolution deſirable and delightſome vntounto him, which all men naturally abhorre; inſomuch that though they be weary of life, yet they are vnwilling to dye; though they hauehave no pleaſure of their life, yet loath are they to leaue life, and to dye once, that they may liue euer. It is cleane contrary with Paul. His life is not deere to himttAct. 20. 24.Acts 20:24: and death is deſired of himuu2. Cor. 5. 10.2 Cor 5:10: yea ſo much deſired, p. 20that he can hardly, but for others, induce himſelf to liue longerxxPhilip. 1. 22, 23, 24 Quod viuit, liberalitas eſt. Sē. ep.Phil 1:22Phil 1:23Phil 1:24: it is as hard a matter to make him patient of life, as it is to make other men patient of deathyyPatienter viuit; delectabilitur moritur. Aug. in 1. Ioā. tract. 9.: it is a maſtery with them to make them willing to dye; it is a maſterie with him to make himſelfe willing to liue. And ſurely a great matter it muſt needs be, that maketh a man dye cheerefully, not as one weary of lifezz2. Cor. 5. 4.2 Cor 5:4, but as deſirous of deathaaNet ſpe mortis patienter dolet, nec taedio doloris libenter moritur. hunc fert, illam expectat. Sen. epiſt. 98. Tam turpe putat mortem fugere, quàm ad mortem confugere. Ibid.; as deſirous of death, as other men are of life, becauſe in death and by death he looketh for lifebbProv. 14. 32. Ʋſe 4.Prov 14:32.

Fourthly, this ſhould incite vsus to the louelove and deſire of that, which we hauehave ſo good, ſo great cauſe to deſireccSapientis eſt totum in mortē prominere, hoc velle, hoc meditari, hac ſempercupidine ferri. Plato apud Sen. ad Marc. cap. 23. Oi foreign. Plato Phaed.; For what ſhould we deſire rather than to be at reſt, at an end of all our troubles and trauels; to be freed from the burden and bondage of ſinne, from Satans aſſaults, from the preſent wicked world; to be rid of infirmitie; to be ſtript of our mortalitie; to be made perfectly gratious, and vnſpeakably glorious; to be in ioy vnconceiuable, and in happineſſe eternall; to be preſent with Chriſt, and for euer with God? This was the end of Chriſts deſcending, that we might aſcendddDeſcendit altiſſimus, & ſuo nobis deſcenſu ſis …uem ac ſa!ubrem dedicauit aſcenſum. Bern. de temp. 66.: of his deſcending to vsus, that we might aſcend vntounto him: he to miſery, we to glory; he to be crucified, we to be crowned; he to be crucified for vsus, we to be crowned with him. And if he were content to do the one, how much more we the other? If he counted it meat and drinke to do that for our goodeeIoh. 4. 34. Luk 12. 50. & 22. 15.John 4:34Luke 12:50Luke 22:15, how much more ſhould we deſire to do this for our own good? And indeed his deſcending cannot be beneficiall vntounto vsus, vnleſſe we aſcend vntounto himffAſcendit qui deſcendit. deſcendit, vt ſanaret te: aſcē dit, vt leuaret te. Aug. de dinerſ. 12.. That was the end of his deſcending: and that is the end p. 21of his aſcending. As he deſcended, ſo he aſcended that we might aſcendggEpheſ. 4. 9, 10.Eph 4:9Eph 4:10: he went into heauen before vsus, to prepare a place for vsushhIoh. 14. 3.John 14:3, and to draw vsus vp to himiiIoh. 12. 32.John 12:32, that we might reigne for euer with himkkApoc. 20. 6.Rev 20:6. And ſhall we then be vnwilling to follow him to our eternall glory, to our endles good? Certainely with an euill will would wee accompanie him to the croſſe, if we be ſo vnwilling to come after him to the crowne. Oh let vsus rouſe vp therefore our dull and drowſie ſpirits; let vsus ſharpen and whet on our affections and deſires herevnto, that we may be willing to dye, that we may euen deſire death. For, He liueth but euill, that cannot dye well **Malè viuit, quiſquis neſcit bene mori. Sen. de tranquill. c. 11.. And, It is one point of well-dying, to be willing to dye 11Benè mori eſt libenter mori. Sen. epiſt. 61.. And no man dieth more willingly, than he that deſireth death.

Now that we may (with this bleſſed ſeruant and Apoſtle of Chriſt) louelove death and deſire death, let vsus ſo liue as we may not feare death. For how can a man deſire what he fearethmm1. Ioh. 4. 18.1 John 4:18? Wouldeſt thou therefore hauehave death to be not terrible and horrible, but deſirable and delectable; not lamentable, but comfortable; not dreadfull, but cheerefull and delightfull vntounto thee? (For it is not, neither can it ſo be vntounto all, but vntounto ſome onelyonlynnAd refrigerium iuſti vocantur, ad ſupplicium rapiuntur iniuſti. datur mors tutela fidentibus, perfidis poena. Cyprian. de mortal.; to thoſe alone that are qualified ſo,Meanes 1. as our Apoſtle here was.)

Then firſt ſuffer not thy ſoule to be glewed to this world. For it is the louelove of this life that maketh death bitter44Vna eſt catena quae nos alligatos tenet, amor vitae. Sen. ep. 26.. Therefore are ſo few content to be diſſolued, beeauſe they are ſo wedded to the world55Sic veteres inquilinos indulgentia loci & conſuetudo; etiam inter iniurias detinet, Idē ep. 70.; whereas to a minde that loatheth and miſliketh the world, nothing is ſo welcome as death, that taketh him out of the world.

p. 22Yea take heede that the good bleſſings that God here vouchſafeth thee, cleaue not too cloſe to thee. For euen they are often vntounto vsus, as Abſolom to Dauid oo2. Sam. 15. 6.2 Sam 15:6, a meanes priuily to filch our affections from God, and to make vsus more vnwilling to go hence vntounto God. Let vsus remember that theſe things, though good things, are but as rings and louetokens that God wooeth vsus here withall. And as it were but an harlotry louelove in vsus, to affect the preſent more than the party that ſendeth itppMeretricius amor plus annulum quàm ſponſum diligere. Aug. medit.; ſo an abſurd and a prepoſterous thing, that Gods louetokens ſent to vsus, ſhould leſſen our louelove to him, and make vsus leſſe deſirous of the fruition of him. Which that therefore they may not do, we muſt take heede that our hearts be not ſet too much on them qqPſal. 62. 10.Ps 62:10; that we vſe them ſo that we do not abuſe them rr1. Cor. 7. 30, 31.1 Cor 7:301 Cor 7:31; that we be not ſo deſirous ſtill to retaine them, that they make vsus more vnwilling, parting with them, to depart to him that ſent them, when he ſhall call vsus to come to him. Let vsus ſo poſſeſſe them, that they hang looſe about vsus: then when death commeth to ſtrip vsus of them, they will go off with eaſe, as we ſlip off our garments, when we lay vsus downe to ſleep. Otherwiſe if they cleaue to vsus, we ſhall not part but with paine; as the ſhirt that ſticketh faſt to the vlcerous body, and pulleth skin and fleſh away withall: as the tooth, that ſtandeth faſt in the head, commeth not out but with much difficultie, teareth the gum, or bringeth a peece of the jaw away with it; when the tooth that is looſe, commeth out with eaſe.

Secondly,Meanes 2. hate ſinne, and death will be delightfull vntounto thee. It is the louelove of their corruptions, p. 23that maketh men loth to leaue themſſJob. 20. 12, 13.Job 20:12Job 20:13, and loath to appeare there,foreign. Clem. …l. ſtrom. l. 5. where they muſt be called to account for them. The louelove of ſinne maketh men feare death: and the hatred of ſinne would make men louelove and deſire death. For he that hateth ſinne in himſelfeaaRom. 7. 16, 17.Rom 7:16Rom 7:17, cannot but deſire to hauehave the bodie of ſinne wholy aboliſhed in his ſoulebbRom. 6. 6.Rom 6:6: which, becauſe it will laſt with him as long as he liuethccEccleſ 7. 22.Eccl 7:22, and will not be vtterly abandoned till death;1. Joh. 1. 8.1 John 1:8 therefore the more he hateth it,1. Knig. 8. 46. the leſſe he loueth life; the more he abhorreth it, the more he deſireth death. As the more impatient of ſicknes, ſo the more impatient of ſinne, the more deſirous of deathddRom. 7. 24.Rom 7:24.

Thirdly,Meanes 3. lay a good foundation for life eternall ee1. Tim. 6. 19.1 Tim 6:19. Labour to keepe a good conſcience, and the comfort of a good conſcienceff2. Cor. 1. 12. & 5. 8, 9.2 Cor 1:122 Cor 5:82 Cor 5:9, and death ſhall not be dreadfull but cheerefull vntounto thee. For the godly hath hope euen in death ggProu. 14. 32.Prov 14:32. The worldly man hath his hope, as his happineſſe, in this life hhPſal. 17. 14.Ps 17:14alone. And therefore ſo long as life laſteth, ſome ſory hope he may hauehaveiiDum ſpirat ſperat. Eccleſ. 9. 4. Aegroto dum aīa eſt, ſpes eſſe dicitur. Cic ad Attic. lib. 9. ep. 12.Eccl 9:4 But when he dieth, his hope dieth with him kkProu. 11.7. & 10.18. foreign Theocr. idyll. foreign Eurip. Troad.Prov 11:7Prov 10:18. And therefore iuſtly feareth he death, that putteth a finall end, as to his happineſſe, ſo to his hopes. Whereas the godly man retaineth his hopes, euen when life decayethllProv. 14. 32. Dū expirat, ſperat.Prov 14:32 therefore iuſtly rifeſt then with him, becauſe he approcheth then neereſt to the accompliſhment of them. And therefore litle reaſon hath he to feare or abhor death, much cauſe to affect it, and cheerefully to expect it? For he that is in the ſtate of grace and life, cannot be put beſide it, or depriued of it by deathmmIoh 5. 24.John 5:24. And he may well cheerefully expect,Rom. 8. 37, 38.Rom 8:37Rom 8:38 and euen with triumph entertaine p. 24deathnn1. Cor. 15. 55, 57. 2. Tim. 4. 7.1 Cor 15:551 Cor 15:572 Tim 4:7, that is to receiue and enioy a crowne of eternall life after deathoo2. Tim. 4. 8. Apoc. 2. 10.2 Tim 4:8Rev 2:10. That therefore we may be confident in theſe our deſires, in coueting to remoue hence, that we may goe vntounto God; let vsus ſtudie ſo to carry our ſelues, that both ſtaying here, and remouing hence, we may be acceptable vntounto him pp2. Cor. 3. 8, 9.2 Cor 3:82 Cor 3:9.

Labour then for this:Meanes 4. yea labour not onelyonly for it; but labour further, in the fourth place, to get aſſurance of it to thine owne ſouleqq2. Petr. 1. 10.. Labour (I ſay) to get aſſurance of Gods fauour in thy life, and thou ſhalt not neede to feare deathrr1. Ioh. 3. 14, 19, 20, 21.1 John 3:141 John 3:191 John 3:201 John 3:21. A man will neuer be afraid to go to God, if he know that in Chriſt he is reconciled vntounto Godſſ2. Cor. 5.5.2 Cor 5:5. He will neuer be afraid to lay downe this cotage of clay, if he be aſſured that he hath an eternall houſing, not made with hands, reſerued for him in the heauens tt2. Cor. 5. 1, 2.2 Cor 5:12 Cor 5:2. The want of the former, of the thing it ſelfe, maketh the vnfaithfull feare death; and not without cauſe; becauſe they hauehave laid no foundation for life after death; and therefore when they dye, they dye irrecouerably, they dye eternally, they paſſe not from death to life, but from death to deathuuApoc. 20. 14, 15. & 20. 6.Rev 20:14Rev 20:15Rev 20:6, or from death to ſuch a life, as is worſe than any death, a dying life and a liuing deathxxMors ſine morte: mors ſemper viuit: ſemper occidit, nanquam peroccidit. Greg. mor. l. 9. c. 38. & Beru. de cōſider. lib. 5.. The want of the latter, to wit, of the aſſurance of it, maketh euen many faithfull feare death; (though that without iuſt cauſe;) becauſe, though they hauehave laid a ſure foundation for life, and therefore cannot miſcary, but muſt needs doe well in death; yet they want the comfort of it, becauſe they do not apprehend it, becauſe they are not aſſured of ityyMiſer eſt beatitatcm qui neſcit ſuam.: which maketh them therefore with feare to expect death, as a ſergeant that came to p. 25arreſt them, and to carry them away to hell; which, if they could conſider of things aright, they had cauſe rather with great ioy to welcome, as Gods meſſenger,Meanes 5. ſent to conueigh them hence to heauen.

Fiftly, learne to dye whiles thou liueſt; learne to dye before deathaa1. Cor. 15. 31. Mortē, dum adbnc viueres, imitatus, Ambr d: bon. mort. Egrogia res eſt mortem condiſcere. Sen. epiſt. 26.1 Cor 15:31. Forecaſt thine endbbDeut. 32 19. Nulla res magis proderit, quàm cogitatio mortalitatis. Sen. de…ra. l. 3. c 42. Nullius rei melitatio tam neceſſaria eſt. L…em ep. 70.Deut 32:19 thinke oft on it44Meditare mortem. Qui hoc d…cit, medi…ari libertalē iubet. Idē. ep. 26.; fit thy ſelfe for it; that though it come neuer ſo ſoone, neuer ſo ſodainly, it may not ſurpriſe thee vnawares, it may not finde thee vnfitted. He can not dye with alacritie, he can not in holy manner deſire death, that hath not fitted himſelf for death, that hath not before hand ſeriouſly thought on his end, and addreſſed himſelfe thereuntoccMortē nemo hilaris excipit, niſi qui ſe ad ill…m di… compuſuerat. Sen. epiſt. 10.. Therefore men feare it, becauſe they are not prepared for it: therefore they dread it, becauſe it commeth ere they expected itddI…pectata plus aggrauant. no vitas adijcst calamitatibus pondus. noc quiſquam mor: aliū non magis, qu…d etiam miratus est, doluit. Ideò nihil nobis im; r…uiſum eſſe debet. In … p emittendus est animus. Sen. ep. 91.. As thou art wont therefore ere ſleepe come vponupon thee, to compoſe thy ſelfe vntounto reſt, by ſtripping thy ſelfe, lying downe in or on thy bed, drawing the curtaines about thee, cloſing thine eyes, acting ſleepe as it were, before thou ſleepeſt: So endeuor daily, before death ſeize on thee, to compoſe and addreſſe thy ſelfe vntounto death55Compo…e te ad diem illū. … ep. 26., by the ſerious meditation of thine vnauoydable end, as moſt certainely not farre of**Dehemus animo pr…meditari, qu d aliquand… ſut…ri ſum…, & quod, velimus nelimus, abeſſe longius non poteſt. Hierō. cpitaph Nepo…., ſo vncertaine how neere, by labouring to work out of thy minde ſuch ſecular, carnall, or ſatanicall conceits, as may bring thee out of louelove with it, and by ſtriuing to bring thy ſelfe acquainted with it, yea to worke thine heart to a louelove and a liking of it, that when it commeth, p. 26thou maiſt entertaine it, neither as a foe, nor as a meere ſtranger, but as a wonted gueſt, as an ancient acquaintance, as a familiar frendeeEffice mortē tibi cogitatione familiarem, vt poſſis, vbi fors tulerit, illi (laetus & alacer) obuiam exire. Sē. ep. It is a matter, as of much conſequence, for the furtherance of a cheerefull departure, ſo of great difficultie, not ſo ſoone atchieued, not ſo eaſily learned,ffMagna res eſt, & diu diſcenda, cum adventat hora illa inevitabilis, aequ… animo exire. Sen. epiſt. 30. as many men imagine: yea it is that, that we may well all our life long be a learning;ggViuere totae vita diſcendum eſt; & quod magis fortaſſe miraberis, tota vita diſcendū eſt mori. Sen. de brev. vitae. cap. 7. ſince it is, or ought to be the maine ayme of eueryevery mans whole life, to prepare and fit him for deathhhPrimus Pythagoras dixit Philoſophiam eſſe meditationē mortis, quotidie de carcere corporis nitentem edu…er… animae libertatem. Hi…ron. c…nt. Ruffi…. Philoſophiā eſſe. Socrates apud Clem. ſtrom. l. 5. Plato apud Plut. de plac. philoſ. Oi foreign. Plato Phaedon. Platonis ſententia eſt, omnem ſapientum vitam meditationem eſſe mortis. Hieron. epit. Nep…t. Plato Philoſophiam meditationem mortis eſſe dixit: Idem epit. Marcel. Philoſophum nihil op…rtet ſic agere, quam vt animum ſemper ſtudeat conſortio corporis ſeparare, & ideò e…iſtimandum, philoſophiam eſſe mortis affectum, (conatum Hieron.) conſuetudinem que moriendi. Apul. de philoſ..

Sixtly and laſtly, when thou lookeſt towards death, looke withall euer further than it. When thou meditateſt on death, meditate withall on thoſe benefits that ſhall accrue vntounto thee by death. Oh could we ſee them, as Paul did, when he was rapt into the third heauenii2. Cor. 12. 4.2 Cor 12:4: we would neuer be well, vntill we were there. Nay, could we ſee but ſome glimpſe, as thoſe three Diſciples didkkMatth. 17. 3.Matt 17:3, of that glory; we would neuer lin longing till we were entred or entring into it. But this ſince we cannot hope for, till we come there; let vsus labour with Moſes the meane while, with the ſpirituall eye of the ſoule, with the eye of faith and meditation, to ſee him that cannot be ſeene llHebr. 11. 27.Heb 11:27; yea to ſee that, that cannot be ſeene mmHebr. 11. 26.Heb 11:26; to ſee that with the ſpirituall eye, that cannot be ſeene with the naturall eye: with our Apoſtle, to looke not on the things that are ſeene, p. 27but on the things that are not ſeene nn2. Cor. 4. 18.2 Cor 4:18: not conſider death as it ſheweth it ſelfe to the eye of fleſh and blood, and as it is in it owne nature, as an enemie to man, as a puniſhment of ſinneooGen. 2. 17. Rom. 5 12. & 6. 23.Gen 2:17Rom 5:12Rom 6:23; but as it is manifeſted to the eye of faith out of Gods word, as it is now altred and changed through Gods mercy in Chriſt, as a great benefit, as a bleſſing, as the meſſenger of GodppLex eſt, foreign poena perire. Sen. epigr. 7. Vltimum diem, nō quaſi poenam, ſ…d naturae legem aſpicis. Idem ad Helv. Mors naturae finis eſt, non poena. Cic. pr… Milon. & Sen. ſuaſor. 7. imò nec finis, nec poena bonis.; as Gods meſſenger, I ſay, for the good, yea for the endleſſe good of all thoſe that belong vntounto God. Open the eye of thy ſoule to looke not vponupon it, but beyond it. Muſe oft vponupon the happineſſe that ſhall enſue vponupon it, and cannot be attained but by it. That will make thee deſire death, though not for it ſelfe, yet for itqqforeign. Plato in Phaedon.; yea it will make thee euen in louelove with death, if thou beeſt in louelove with it; ſince thou canſt not but by death attaine vntounto it.

Fiftly, this helpeth to confute certaine erroneous conceits.

Firſt, the popiſh opinion of Purgatorie. For what cauſe or reaſon ſhould Chriſtian men hauehave to deſire death, if they were to goe to ſuch a place after death? to paſſe not from paine to eaſe and reſt, but from paine to paine, from leſſer paines to greater paines;Ʋſe 5. to greater torments after death, then euer they did or could endure in this liferrConſtat enim poenas Purgatorij eſſe atr… ciſſimas, & eti illes nullas poenas huius vitae comparandas. Bellarm. de purg l. 2. c. 14.: not to goe vntounto Chriſt, bnt to goe further from Chriſt; not to conuerſe with him immediatly after death, but to be depriued of thoſe meanes, whereby they had ſpirituall ſociety with him, and did comfortably enioy him by his ſpirit here vponupon earth. A meere dotage of mans idle braine, hauing no ſhadow p. 28of ground or warrant out of Gods word, teaching the Saints of God to expect after death wo and paine and hell, where the Spirit promiſeth nothing but life aa2. Tim. 4. 8.2 Tim 4:8, rest bbLuk. 16. 25.Luke 16:25, ioy ccMath. 25. 23.Matt 25:23, and heauen ddLuk 16. 22. & 23. 43. 2. Cor. 12. 2, 4.Luke 16:22Luke 23:432 Cor 12:22 Cor 12:4.

Secondly,Apoc. 2. 10.Rev 2:10 it confuteth likewiſe another vnſound aſſertion,Ioh. 5. 24. & 11. 25.John 5:24John 11:25 to wit, of thoſe that denie vntounto the ſoules of the Saints deceaſſed entrance into heau'n,Apoc. 14. 13.Rev 14:13 and acceſſe vntounto the preſence of Chriſt,Eſai. 35. 10.Isa 35:10 vntill the laſt day. This erroneous conceit was of old broached by Irenaeus ffIn lib. 5. aduerſ., and was of late againe reviued by Pope Iohn 22ggGuil. Ockam in oper. 93. dierum. & Adrian. in 4. dist.. But was then oppoſed by the moſt of his Cardinals, Valent. cap. vl…. Sed & Tertull. idē habet adv. Marc. l. 4. & in lib. de anim… prope finem.and confuted by the Diuines of the Uniuerſitie of Paris, and the Pope himſelfe (as ſome write) conſtrained by Philip the Faire, then King of France, publikely to recant ithhEraſm. in prefat. ad Iren. Gillius Annal. Franc. tom. 2. & Gag…in. l. 8.; as alſo Benedict 12. his next ſucceſſor, ſolemnly condemned itiiIn Extra. Bened. Deus. Viſe Al…nſ. de Caſtr… cont. haereſ. l. 3. Beatitud…..

And it is a point indeede directly contrary to the promiſe of Chriſt,7. & Io.. Gerſon in ſerm de Paſch. and to the Deſires of the Saints.

To the promiſe of Chriſt made to the Theife on the Croſſe; This day ſhalt thou be with me in Paradiſe kkLuk. 23. 43.Luke 23:43: which Paradiſe this our Apoſtle expoundeth to be the third Heauen ll2. Cor. 12. 2, 4.2 Cor 12:22 Cor 12:4, the preſent place of Chriſts reſidence and abodemmAct. 5. 21.Acts 5:21.

To the Deſires of Gods Saints; this our Apopoſtle, and others, as well here, as elſe-where, who deſire to remoue hence, that they may goe thither to Chriſtnn2. Cor. 5. 6, 8.2 Cor 5:62 Cor 5:8. But in vaine ſhould they deſire for that end to remoue hence, if when hence they departed, they ſhould not go to chriſt, but wait without, I wot not where, ſecluded from all acceſſe to him, and p. 29from the ſight of him. So that of neceſſitie either we muſt ſhut Chriſt himſelfe out of heauen, or elſe we muſt admit the ſoules of the Saints, who by direction of the Spirit of God (which cannot miſ-informe them, either delude or deceiue them,) deſire therefore to be diſſolued, that they may goe immediately to be and abide with him where he is.

Laſtly, it teacheth vsus not to mourne exceſſiuely for the deceaſſedoo1. Theſſ. 4. 13.1 Thess 4:13. For how can we deſire to goe after them, if we mourne for them, as if ſome euill had befallen them? or what cauſe hauehave we to bewaile them, that are therefore happier than vsus, becauſe they are gone thither before vsusppPremiſſi, non amiſſi: praeceſſerunt, nō deceſſerūt. Aug. epiſt. 6. & 120. & de diuerſ. 43. abijt, non obijt. Ambr. de Theodoſ. Quem putas periſſe, pramiſſus eſt. Quid autem dementius, quàm cum idem tibi iter emetiendū ſit, flere cum qui anteceſſie? Sē ep. 99. dimiſimꝰ illos, imò cōſecuturi praemiſimus. Idem ad Marc. c. 19. Cogitemus cito n…s eb perventuros, quo illum per veniſſe moeremus. quem patamus periſſe, praemiſſus eſt. Idem. ep. … 3. Non eſt lugendus qui antecedit, ſed deſiderandus. id quique deſiderium patientia temperā dum. cur enim imm…deratè feras abiſſe, quē mox ſubſequeris? Tertul… de patient. Nō ſunt lugendi fratres noſtri accerſione dominiea deſeculo liberati, cum ſciamus eos non amitii ſed praemitti, recedentes praecedere: vt proficiſ…ētes & nauigā tes deſiderari … deberi non plangi. Cyprian. de mortal., whither we muſt once follow them, and can neuer be fully happy here, vntill we be there with them? Rather; are they gone before vsus, that were neere and deere vntounto vsus? Let their departure from vsus, that were ſo much affected of vsus, be a meanes to draw our affections more to the place whither they are gone before vsus; and to thoſe courſes, whereby we may be partakers with them, as in the grace of God here, ſo in glory hereafter.

FINIS.

Praeclarè Antiphanes apud Stobaeum tom. 2. cap. 124.

foreign.

foreign,

foreign,

foreign

foreign,

foreign.

Quae Lipſius ſic vertit.

Lugere amicos mortuos minimè decet.

Non mortui etenim ſunt: ſed illam ipſam viam,

Quam mox neceſſum inire nobis …mnibus,

Illi praiuerunt: & ecc… poſtmodù̄m

Tranſgreſsi in vnum idem que diverſorium

Coniuncti agemus quicquid eui relliquum eſt.

End of the text · Thomas Gataker, Two Funeral Sermons (1620)