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THE BEST choyce. A Funerall Sermon. Philip. 1.23. — Desiring to be loosed and to be with Christ, which is best of all.
THE BEST choice. A Funeral Sermon. Philip. 1.23. — Desiring to be loosed and to be with christ, which is best of all.
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THis Text that I haue chosen, being considered as it standeth here related, is but a part of a sentence.
THis Text that I have chosen, being considered as it Stands Here related, is but a part of a sentence.
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For in this verse with the 22. going before, and the 24. following, the Apostle consulteth of two things set before him, whether hee maye choose:
For in this verse with the 22. going before, and the 24. following, the Apostle consulteth of two things Set before him, whither he may choose:
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not of any inconstant lightnesse, neither of any discontentment, but because he seeth in either thing good cause to desire it.
not of any inconstant lightness, neither of any discontentment, but Because he sees in either thing good cause to desire it.
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The two things whereof he consulteth whether to choose, are life and death: (in which consultation most men would quickly resolue.
The two things whereof he consulteth whither to choose, Are life and death: (in which consultation most men would quickly resolve.
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For many desire life with any conditions, as Augustine truly affirmes in one of his Sermons, saying:
For many desire life with any conditions, as Augustine truly affirms in one of his Sermons, saying:
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Longam vitam, etiam malam pene omnes volunt habere: all men welnie desire a long long life, though euill and troublesome).Longam vitam, etiam Evil pene omnes volunt habere: all men welnie desire a long long life, though evil and troublesome).
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The commoditie of life, for which the Apostle can bee content to choose it, is the profitable seruice that hee might doe to the Church.
The commodity of life, for which the Apostle can be content to choose it, is the profitable service that he might do to the Church.
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This he mentioneth as drawing his desire after life in the 24. verse, saying: Neuerthelesse, to abide in the flesh is more needefull for you.
This he mentioneth as drawing his desire After life in the 24. verse, saying: Nevertheless, to abide in the Flesh is more needful for you.
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Where note by the way, what it is should make thee desirous to liue in this world, onely to profit others,
Where note by the Way, what it is should make thee desirous to live in this world, only to profit Others,
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and to do the office of a good seruant among thy fellow seruants.
and to do the office of a good servant among thy fellow Servants.
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The commoditie of death for which hee wisheth, that is, the fellowshippe of Christ in heauen so to be obtained.
The commodity of death for which he wishes, that is, the fellowship of christ in heaven so to be obtained.
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This hee mentioneth as drawing his desire after it, in the wordes of my Text, saying:
This he mentioneth as drawing his desire After it, in the words of my Text, saying:
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Desiring to bee loosed and to bee with Christ, which is best of all. Desiring to be loosed and to be with christ, which is best of all.
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Where note I pray you, what is the hope & desire of the godly in their death,
Where note I pray you, what is the hope & desire of the godly in their death,
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namely, to be gathered to their Sauiour.
namely, to be gathered to their Saviour.
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If wee consider these wordes apart, singled from the rest of the Epistle, they containe a perfect instruction concerning the death of true beleeuers: wherein are these three things.
If we Consider these words apart, singled from the rest of the Epistle, they contain a perfect instruction Concerning the death of true believers: wherein Are these three things.
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First, that death is a thing of the godly to be desired, in these words, Desiring to be loosed.
First, that death is a thing of the godly to be desired, in these words, Desiring to be loosed.
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Secondly, that the godlie are gathered by death, into the companie of Iesus Christ in heauen (which is the thing that maketh their death to be so much (to be desired) in these wordes: and to bee with Christ.
Secondly, that the godly Are gathered by death, into the company of Iesus christ in heaven (which is the thing that makes their death to be so much (to be desired) in these words: and to be with christ.
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Thirdly, that the fellowship of Christ, which the godly obtaine after death, is the greatest happinesse that can bee desired or obteined, in these wordes:
Thirdly, that the fellowship of christ, which the godly obtain After death, is the greatest happiness that can be desired or obtained, in these words:
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for that is best of all. This Text I haue chosen at this time for this reasō.for that is best of all. This Text I have chosen At this time for this reason.
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We are come togither to cōmit to the groūd the bodie of a seruāt & childe of God, who with all his hart desired to be dissolued.
We Are come together to commit to the ground the body of a seruamt & child of God, who with all his heart desired to be dissolved.
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Who desired his dissolution with the same reason for which the Apostle desired it; namely, that hee might be with Christ:
Who desired his dissolution with the same reason for which the Apostle desired it; namely, that he might be with christ:
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and desired this fellowshippe of Christ, with the same iudgement, with which the Apostle desired it,
and desired this fellowship of christ, with the same judgement, with which the Apostle desired it,
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because hee knew that to be best of all.
Because he knew that to be best of all.
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By the handling of this text, you shal see the wisedom of of his choice and his desire,
By the handling of this text, you shall see the Wisdom of of his choice and his desire,
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and so, I hope, bee drawen with desire and iudgement to wait for the day of your dissolution, that you also may bee gathered to Christ, which is best of all.
and so, I hope, be drawn with desire and judgement to wait for the day of your dissolution, that you also may be gathered to christ, which is best of all.
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Desiring to be loosed, eis to analusai: Desiring to be loosed, eis to analusai:
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for so the Apostle describeth death to bee an vnbinding and loosing of man, that the soule set at liberty from the fetters of the flesh, may return to his Creator freely.
for so the Apostle Describeth death to be an unbinding and losing of man, that the soul Set At liberty from the fetters of the Flesh, may return to his Creator freely.
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Which it cannot doe so long as it is shackled here in the body.
Which it cannot do so long as it is shackled Here in the body.
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And this description of death is most conuenient both to confute all Sadduces, and also to instruct vs howe to iudge rightly of death.
And this description of death is most convenient both to confute all Sadducees, and also to instruct us how to judge rightly of death.
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Euery childe of man is compounded of these two parties:
Every child of man is compounded of these two parties:
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of an humane body, that is as the house and dwelling, and of a reasonable soule, that is the tenant dwelling there.
of an humane body, that is as the house and Dwelling, and of a reasonable soul, that is the tenant Dwelling there.
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So are wee taught in the historie of the first mans creation.
So Are we taught in the history of the First men creation.
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Gen. 2.7. The Lord Gad made the man of the dust of the ground, there is the body, the house of clay;Gen. 2.7. The Lord Gad made the man of the dust of the ground, there is the body, the house of clay;
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and hee breathed in his face the breath of life. That is, saith Tremelius, Animam vitalem elementari corpori inspirauit: and he breathed in his face the breath of life. That is, Says Tremelius, Animam vitalem elementari corpori inspirauit:
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by inspiration hee placed a liuing soule in his elementarie bodie, and the man was a liuing soule,
by inspiration he placed a living soul in his elementary body, and the man was a living soul,
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so soone as these two partes beeing ioyned together the man liueth.
so soon as these two parts being joined together the man lives.
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And that which we cal death, is no thing else but the dissoluing of this composition,
And that which we call death, is no thing Else but the dissolving of this composition,
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and the seperating of these two parts, that the soule may be loose and at liberty to returne vnto God,
and the separating of these two parts, that the soul may be lose and At liberty to return unto God,
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as Salomon describeth death in Ecclesiastes, 12.7. Dust returneth to earth as it was, and the spirit returnes to God that gaue it.
as Solomon Describeth death in Ecclesiastes, 12.7. Dust returns to earth as it was, and the Spirit returns to God that gave it.
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Death is not the destruction, eyther of the whole man, or of any part of him,
Death is not the destruction, either of the Whole man, or of any part of him,
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as many suppose, that say in the Booke of Wisedome, 2.2. Wee were borne at all auenture, and hereafter wee shall bee as if wee had neuer beene.
as many suppose, that say in the Book of Wisdom, 2.2. we were born At all adventure, and hereafter we shall be as if we had never been.
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For the breath is a smoke in our nosthrills, and the words are a sparke raised out of the heart, which being extinguished, the bodie is turned into ashes,
For the breath is a smoke in our nostrils, and the words Are a spark raised out of the heart, which being extinguished, the body is turned into Ashes,
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and the spirit vanisheth as the soft aire. and the Spirit Vanishes as the soft air.
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Thus foolish men thinke that in death they perish and come to nothing, and die as the beasts doe.
Thus foolish men think that in death they perish and come to nothing, and die as the beasts do.
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And of this opinion, in the Church of the Iewes, were the absurd Saduces, who beleeued no resurrection to come of the body,
And of this opinion, in the Church of the Iewes, were the absurd Sadducees, who believed no resurrection to come of the body,
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and therefore thought that the body perished in death.
and Therefore Thought that the body perished in death.
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And they beleeued that there was no spirit seperated from flesh, no such inuisible and spirituall creature,
And they believed that there was no Spirit separated from Flesh, no such invisible and spiritual creature,
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and therefore thought that the soule perished in death. Their absurd opinion is recorded in Acts, 23.8. The Sadduces say, that there is no resurrection, nor Spirit, nor Angel.
and Therefore Thought that the soul perished in death. Their absurd opinion is recorded in Acts, 23.8. The Sadducees say, that there is no resurrection, nor Spirit, nor Angel.
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But we beleeue and teach contrarie to all Sadduces, both the immortality of the soule remaining after death,
But we believe and teach contrary to all Sadducees, both the immortality of the soul remaining After death,
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and also the resurrection of the flesh at the last day. For the soule of Lazarus being dead, ascended to a place of comfort.
and also the resurrection of the Flesh At the last day. For the soul of Lazarus being dead, ascended to a place of Comfort.
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Luk. 16.22. And all that are in the graue (which is the receptacle of our dead bodies) shall at the last daye heare the voyce of Christ, sending forth his Archangel with the sound of a Trumpet,Luk. 16.22. And all that Are in the graven (which is the receptacle of our dead bodies) shall At the last day hear the voice of christ, sending forth his Archangel with the found of a Trumpet,
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and they shall come forth to iudgement. Ioh. 5.28. So that neither body nor soule in death perisheth and ceaseth to bee:
and they shall come forth to judgement. John 5.28. So that neither body nor soul in death Perishes and ceases to be:
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and death is no destruction of man, but the loosing of the Spirrit out of the prison of the flesh,
and death is no destruction of man, but the losing of the Spirrit out of the prison of the Flesh,
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and a dissoluing of man into his parts, as the Apostle here speaketh, desiring to bee dissolued.
and a dissolving of man into his parts, as the Apostle Here speaks, desiring to be dissolved.
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Wherein it behoueth no man to bee an agent, to loose himself, as they which lay violent hands vpon themselues:
Wherein it behooves no man to be an agent, to lose himself, as they which lay violent hands upon themselves:
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but we must all be patients, and wait vpon God, till he that tied the knot of life in thee, vntie the same.
but we must all be patients, and wait upon God, till he that tied the knot of life in thee, untie the same.
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The Apostle, to bee with Christ, desired not to lose himselfe, but to be loosed. Desiring to be loosed.
The Apostle, to be with christ, desired not to loose himself, but to be loosed. Desiring to be loosed.
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The Apostle in these words sheweth vs his desire:
The Apostle in these words shows us his desire:
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and in his desire, sheweth vs that death and desolution is a thing to bee desired of the godly.
and in his desire, shows us that death and dissolution is a thing to be desired of the godly.
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When the labourer hath wrought stoutly in the vineyard all the day, and at length the euening commeth wherein he may rest, hee is glad of it,
When the labourer hath wrought stoutly in the vineyard all the day, and At length the evening comes wherein he may rest, he is glad of it,
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yea hee doth desire and wait for the comming of the euening that he may rest.
yea he does desire and wait for the coming of the evening that he may rest.
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Our life here beneath, is but as a day, and a short winter day; and here vpon the earth as in the Lords vineyard, we are appointed to labour:
Our life Here beneath, is but as a day, and a short winter day; and Here upon the earth as in the lords vineyard, we Are appointed to labour:
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so the Parable of the labourers hired to worke in the vineyard, Matth. 20. doth teach vs. When the euening of our daye,
so the Parable of the labourers hired to work in the vineyard, Matthew 20. does teach us When the evening of our day,
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namely, death dooth come, the seruant of God reioyceth that he may rest from his labour:
namely, death doth come, the servant of God rejoices that he may rest from his labour:
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yea, in wisedome hee shoulde desire the comming of it, that hee might rest from his labour: for death bringeth such rest.
yea, in Wisdom he should desire the coming of it, that he might rest from his labour: for death brings such rest.
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The holy Ghost from heauen affirmed to Iohn the Euangelist, Reu. 14.13. that they which die in the Lord, doe rest from their labours, and are therein blessed.
The holy Ghost from heaven affirmed to John the Evangelist, Reu. 14.13. that they which die in the Lord, do rest from their labours, and Are therein blessed.
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And a wise Poet truly saide it, Est finis miseria in morte, in death our miseries end.
And a wise Poet truly said it, Est finis Miseria in morte, in death our misery's end.
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When the souldier hath put on armour, and lieth in Campe against the enemie, hee longeth for victorie, that hee may put off his armour,
When the soldier hath put on armour, and lies in Camp against the enemy, he Longeth for victory, that he may put off his armour,
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and rest from that daungerous and painefull seruice. And when that wished day is come, hee reioyceth for his rest.
and rest from that dangerous and painful service. And when that wished day is come, he rejoices for his rest.
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For as the King of Israel answered the king of Aram, though he that girdeth on his armour boast himselfe,
For as the King of Israel answered the King of Aram, though he that Girdeth on his armour boast himself,
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yet he that putteth it off after victorie, hath whereof to boast. Now wee are all Souldiers, and our life vpon the earth is a warfare.
yet he that putteth it off After victory, hath whereof to boast. Now we Are all Soldiers, and our life upon the earth is a warfare.
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So Ierome reades the first wordes of the seuenth chapter of Iob, Milita est vita hominis super terram:
So Jerome reads the First words of the Seventh chapter of Job, Milita est vita hominis super terram:
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A warfare saith hee, fighting against inuisible aduersaries.
A warfare Says he, fighting against invisible Adversaries.
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And wee are sent into this world as the Lordes prest men, vnder the Banner of Christ, following him our Captaine, to fight against sinne, against the flesh, the diuell,
And we Are sent into this world as the lords pressed men, under the Banner of christ, following him our Captain, to fight against sin, against the Flesh, the Devil,
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and the worlde, by dooing good workes, and resisting tentations. Sinne fighteth against vs, and often taketh vs captiues.
and the world, by doing good works, and resisting tentations. Sin fights against us, and often Takes us captives.
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Rom. 7.23. Paul saith, I see an other Lawe in my m̄ebers rebelling against the Law of my minde, Rom. 7.23. Paul Says, I see an other Law in my mebers rebelling against the Law of my mind,
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and leading mee captiue vnto the law of sin which is in my members. and leading me captive unto the law of since which is in my members.
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The flesh fighteth against vs, striuing against the spirit, as the spirit striueth against the flesh.
The Flesh fights against us, striving against the Spirit, as the Spirit strives against the Flesh.
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And Peter biddeth vs, Abstaine from fleshly lusts, because they fight against the soule. 1. Pet. 2.11. The Diuell commeth fiercely vpon vs as a roaring Lyon, and fighteth against vs. Eph. 6.16. beeing armed with fierie darts.
And Peter bids us, Abstain from fleshly Lustiest, Because they fight against the soul. 1. Pet. 2.11. The devil comes fiercely upon us as a roaring lion, and fights against us Ephesians 6.16. being armed with fiery darts.
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And the worlde dooth not loue those whom God hath choson out of the world.
And the world doth not love those whom God hath choson out of the world.
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Iohn, 15.19. and the battel which we haue to maintaine against those enemies is most perillous,John, 15.19. and the battle which we have to maintain against those enemies is most perilous,
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because, Eph. 6.22. wee wrastle not against flesh and blood, but against principalities and powers, against the worldly gouernours, the princes of the darknesse of this world.
Because, Ephesians 6.22. we wrestle not against Flesh and blood, but against principalities and Powers, against the worldly Governors, the Princes of the darkness of this world.
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This battell endeth not till the day of our dissolution commeth: then are wee freed from tentations, and deliuered from sinne.
This battle Endeth not till the day of our dissolution comes: then Are we freed from tentations, and Delivered from sin.
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For Romans, 6.7. the Apostle saith: Hee that is dead is freed from sinne.
For Romans, 6.7. the Apostle Says: He that is dead is freed from sin.
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Then doe wee rest and reioyce, triumphing ouer all our enemies, sauing that death for a time holdeth our bodies in the dust of the earth.
Then do we rest and rejoice, triumphing over all our enemies, Saving that death for a time holds our bodies in the dust of the earth.
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And therefore the day of our dissolution, as the end of our both painefull and dangerous warre is to be desired.
And Therefore the day of our dissolution, as the end of our both painful and dangerous war is to be desired.
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Hee that can discerne betweene labour with wearinesse, & rest with reward, betweene warre with perill,
He that can discern between labour with weariness, & rest with reward, between war with peril,
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and victorie with ioyfull peace, hee will say, that the daye of death to a good man is to bee desired more then life;
and victory with joyful peace, he will say, that the day of death to a good man is to be desired more then life;
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because life is labour with wearinesse, and woe with perill: but the houre of death bringeth rest with reward, and victorie with ioyfull peace.
Because life is labour with weariness, and woe with peril: but the hour of death brings rest with reward, and victory with joyful peace.
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Ciprian in a Treatise of his, De mortalitate, in the third section saith of life;Cyprian in a Treatise of his, De mortalitate, in the third section Says of life;
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Quid aliud in mundo quam pugna aduersus diabolum quotidie geritur? quam aduersus iacula eius & tela conflictationibus assidius dimicatur? While wee are in the world, what do we but fight against the diuell? and warre with continual conflicts against his arrowes and darts? but of death hee saith:Quid Aliud in mundo quam pugna Adversus Diabolum quotidie geritur? quam Adversus Javelin eius & Tela conflictationibus assidius dimicatur? While we Are in the world, what do we but fight against the Devil? and war with continual conflicts against his arrows and darts? but of death he Says:
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Illa est pax nostra, illa fida tranquillitas, illa stabilis, & firma, & perpetua securitas: Death is our peace, our sure tranquilitie, our stable, firme and perpetual securitie.Illa est pax nostra, illa fida tranquillitas, illa stabilis, & Firm, & perpetua securitas: Death is our peace, our sure tranquillity, our stable, firm and perpetual security.
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When Balaam that false Prophet, that loued the wages of iniquitie, beeing hired by the King of Moab to curse Israel, had considered that cursing could not bee the ende of Gods people,
When balaam that false Prophet, that loved the wages of iniquity, being hired by the King of Moab to curse Israel, had considered that cursing could not be the end of God's people,
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but that they were heires of blessing, hee pronounced these wordes, Numbers, 23.10. Let mee die the death of the righteous:
but that they were Heirs of blessing, he pronounced these words, Numbers, 23.10. Let me die the death of the righteous:
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let my last end be like his. let my last end be like his.
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The man did see, his eyes beeing opened of God, that the end of the righteous,
The man did see, his eyes being opened of God, that the end of the righteous,
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for the peace and happinesse thereof was to be desired.
for the peace and happiness thereof was to be desired.
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The day of dissolution to a righteous man, is like that day in which Ioseph was brought out of prison,
The day of dissolution to a righteous man, is like that day in which Ioseph was brought out of prison,
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and stoode before Pharaoh: Hee had long beene in bonds. In prison hee was basely clothed as became a prisoner.
and stood before Pharaoh: He had long been in bonds. In prison he was basely clothed as became a prisoner.
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In the end his fetters are laid aside, hee is taken out of prison, he putteth off his base attire, he is washed and shauen, hee putteth on new apparrell, is brought into the presence of the King,
In the end his fetters Are laid aside, he is taken out of prison, he putteth off his base attire, he is washed and shaven, he putteth on new apparel, is brought into the presence of the King,
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and made a ruler throughout the Kingdome. The iust mans life is like the time of his captiuitie;
and made a ruler throughout the Kingdom. The just men life is like the time of his captivity;
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and his death is like to his deliuerie.
and his death is like to his delivery.
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While wee liue, the soule is inclosed in the bodie as in a prison, and is clothed with the flesh,
While we live, the soul is enclosed in the body as in a prison, and is clothed with the Flesh,
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as with filthie garmentes, and is clogged with sinne, as with fetters of yron and brasse;
as with filthy garments, and is clogged with sin, as with fetters of iron and brass;
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and is cumbred with iniuries and tentations, more greeuous and noysome then the hunger, colde, and noysome sauour of the prison.
and is cumbered with injuries and tentations, more grievous and noisome then the hunger, cold, and noisome savour of the prison.
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But when the houre of dissolution commeth, the prison is broken, and wee are deliuered. Wee put off the ragges of the flesh, and are clothed with white:
But when the hour of dissolution comes, the prison is broken, and we Are Delivered. we put off the rags of the Flesh, and Are clothed with white:
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we are loosed from the fetters of sinne, we are washed in the blood of Christ, wee are admitted into the presence of God,
we Are loosed from the fetters of sin, we Are washed in the blood of christ, we Are admitted into the presence of God,
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and are made togither with Iesus Christ heires of a heauenly kingdom.
and Are made together with Iesus christ Heirs of a heavenly Kingdom.
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And therefore as Ioseph desired to bee deliuered, and had cause to riot when that daye came,
And Therefore as Ioseph desired to be Delivered, and had cause to riot when that day Come,
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euen so may the righteous desire their dissolution, & they haue cause to reioyce when the day thereof draweth nigh.
even so may the righteous desire their dissolution, & they have cause to rejoice when the day thereof draws High.
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The death indeed of the wicked is very fearefull, and by all meanes to be auoided, if it could bee auoided:
The death indeed of the wicked is very fearful, and by all means to be avoided, if it could be avoided:
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For their death is like the euening to the slothfull seruant, when his Maister will examine his daies worke.
For their death is like the evening to the slothful servant, when his Master will examine his days work.
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It is like the comming home of the Lorde to the vnprofitable seruant, that had wrapped his Tallent in a napkin,
It is like the coming home of the Lord to the unprofitable servant, that had wrapped his Talent in a napkin,
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and buried it in the ground:
and buried it in the ground:
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hee was called to account, and because he had beene idle, Mat. 25.26. his Talent was taken from him,
he was called to account, and Because he had been idle, Mathew 25.26. his Talon was taken from him,
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and giuen to an other, and after sharpe rebukes, hee was cast into vtter darknesse, where is weeping and gnashing of teeth.
and given to an other, and After sharp rebukes, he was cast into utter darkness, where is weeping and gnashing of teeth.
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It is like the fearefull assises, and day of goale deliuerie vnto the malefactor, who being brought from the prison to the Bar,
It is like the fearful assizes, and day of goal delivery unto the Malefactor, who being brought from the prison to the Bar,
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and there condemned, is led from thence to the place of execution.
and there condemned, is led from thence to the place of execution.
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It is like the birth day of Pharaoh vnto his officer the Baker, who was taken out of prison, led to the gallowes, hanged,
It is like the birth day of Pharaoh unto his officer the Baker, who was taken out of prison, led to the gallows, hanged,
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and made a praie to the foules of heauen.
and made a pray to the fowls of heaven.
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The death therefore of the wicked is euill, and to be shunned (if it could bee shunned) for in it endeth all their rest, and beginneth all their labour.
The death Therefore of the wicked is evil, and to be shunned (if it could be shunned) for in it Endeth all their rest, and begins all their labour.
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In it, endeth all their happinesse, and beginneth all their miserie. In it endeth all their pleasure, & beginneth their torment, which neuer shall end:
In it, Endeth all their happiness, and begins all their misery. In it Endeth all their pleasure, & begins their torment, which never shall end:
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and they fall as the tree that is cut downe for the fire. Reade the report of the vnmercifull glutton, in Luk. 16.19. what pleasures his life abounded withall;
and they fallen as the tree that is Cut down for the fire. Reade the report of the unmerciful glutton, in Luk. 16.19. what pleasures his life abounded withal;
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which all turned to torments when hee died.
which all turned to torments when he died.
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But the righteous are cut downe like to ripe corne, that with care is brought into the barne:
But the righteous Are Cut down like to ripe corn, that with care is brought into the bairn:
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and they are deliuered from the euills that are to come. Esay, 57.1. they rest from all their labours past. Reuel. 14.13. They come to their perfect ioy, in hope whereof they reioyced beefore. Matth. 25.11. It is saide to the good seruant, Enter into thy Maisters ioy.
and they Are Delivered from the evils that Are to come. Isaiah, 57.1. they rest from all their labours past. Revel. 14.13. They come to their perfect joy, in hope whereof they rejoiced before. Matthew 25.11. It is said to the good servant, Enter into thy Masters joy.
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And when they put off the earthly house of this tabernacle, 2. Corin. 5.1. they haue a building giuen of God, not made with handes, but eternall in heauen.
And when they put off the earthly house of this tabernacle, 2. Corin. 5.1. they have a building given of God, not made with hands, but Eternal in heaven.
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They leaue earthly possessions, which comming naked into the worlde, they found here, and going naked out of the world, they leaue here:
They leave earthly possessions, which coming naked into the world, they found Here, and going naked out of the world, they leave Here:
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and for them they receiue an inheritance immortal, vndefiled, that fadeth not away, but is reserued for them in the heauens:
and for them they receive an inheritance immortal, undefiled, that fades not away, but is reserved for them in the heavens:
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and then doe they truly begin to liue, when they depart out of this darke vale of fraile mortalitie.
and then do they truly begin to live, when they depart out of this dark vale of frail mortality.
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Truly that seruant of God (the ruines of whose earthly tabernacle lie here before vs to be interred) knowing that the death of the righteous was to bee desired, did with desire and longing, expect and entertaine the houre of his dissolution.
Truly that servant of God (the ruins of whose earthly tabernacle lie Here before us to be interred) knowing that the death of the righteous was to be desired, did with desire and longing, expect and entertain the hour of his dissolution.
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And when hee had, not yet in deede, but onely in his purpose and resolution, put off his flesh,
And when he had, not yet in deed, but only in his purpose and resolution, put off his Flesh,
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and receiued in himselfe the sentence of death, hee could by no meanes bee drawen in his affections to put it on againe,
and received in himself the sentence of death, he could by no means be drawn in his affections to put it on again,
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though the fraile flesh and his fading life, as enticing harlots, did earnestly striue to drawe his liking vnto them.
though the frail Flesh and his fading life, as enticing harlots, did earnestly strive to draw his liking unto them.
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But as a wise and stout trauailer, when after long & wearie iournies, he sees at last, not farre off, the place of his habitation, dooth then with double desire contend to come vnto it;
But as a wise and stout traveler, when After long & weary journeys, he sees At last, not Far off, the place of his habitation, doth then with double desire contend to come unto it;
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and wil not then suffer himselfe to bee staied, but saith in his heart, Oh long desired seate of my wished rest, often haue I thoght vpon thee, now shall I obtaine thee:
and will not then suffer himself to be stayed, but Says in his heart, O long desired seat of my wished rest, often have I Thought upon thee, now shall I obtain thee:
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my feete forget their wearinesse, and my hart forgets all faintnes, for loue of thee: and my desire shall not end, till I obtaine the end of my desire.
my feet forget their weariness, and my heart forgets all faintness, for love of thee: and my desire shall not end, till I obtain the end of my desire.
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Euen so this man, made wise by the word of God, which maketh wise vnto saluation,
Even so this man, made wise by the word of God, which makes wise unto salvation,
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& being strong and of good courage in the Lorde, when after wearie trauaile and long iournies, in this wildernesse of the world,
& being strong and of good courage in the Lord, when After weary travail and long journeys, in this Wilderness of the world,
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& vale of tentations, he was admonished by sicknesse and infirmitie, that he was not farre from the end of his way,
& vale of tentations, he was admonished by sickness and infirmity, that he was not Far from the end of his Way,
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and that his resting place vpon the hill of Gods holines was not much distant:
and that his resting place upon the hill of God's holiness was not much distant:
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hee lifted vp the eyes of his minde toward heauen, and contemplating the beautie of the heauenly new Ierusalem, and of the glorious kingdome prepared for the sonnes of God;
he lifted up the eyes of his mind towards heaven, and contemplating the beauty of the heavenly new Ierusalem, and of the glorious Kingdom prepared for the Sons of God;
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with doubled desire he contended thither, and casting of all those things that might stay him (the loue of this world and of fraile life) hee wholly breathed heauen, with this resolution;
with doubled desire he contended thither, and casting of all those things that might stay him (the love of this world and of frail life) he wholly breathed heaven, with this resolution;
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Long haue I desired thee, nowe haue I found thee.
Long have I desired thee, now have I found thee.
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When thou wert further of I desired thee, and now that my ioy be fulfilled in comming vnto thee.
When thou Wertenberg further of I desired thee, and now that my joy be fulfilled in coming unto thee.
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I speake not these things as onely intending to praise him, though it be his iust and great praise that these things be truly spoken of him,
I speak not these things as only intending to praise him, though it be his just and great praise that these things be truly spoken of him,
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and such a praise as men doe not vsually deserue, namely, to renounce this world, & to contend, with ful course of strong affections toward heauen.
and such a praise as men do not usually deserve, namely, to renounce this world, & to contend, with full course of strong affections towards heaven.
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For his praise only, I speak not these things of him (though to the righteous there belongeth a blessed memorie, Prou. 10.7.) himselfe desired not praise among men,
For his praise only, I speak not these things of him (though to the righteous there belongeth a blessed memory, Prou. 10.7.) himself desired not praise among men,
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but the praise that is of God.
but the praise that is of God.
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But I remember also for your sakes, and in him I shadow forth vnto you (as in an example agreeing aptly with the doctrine of my text) what ought to be the desire and resolution of euery of you:
But I Remember also for your sakes, and in him I shadow forth unto you (as in an Exampl agreeing aptly with the Doctrine of my text) what ought to be the desire and resolution of every of you:
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namely, to meete the Lords purpose with your desire, and to goe hence with ioy, when the houre of your dissolution commeth,
namely, to meet the lords purpose with your desire, and to go hence with joy, when the hour of your dissolution comes,
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and not to looke backe in your loue and wishes, to this world, as Lots wife looked backe to Sodome, whē her departure out from thence was her safetie,
and not to look back in your love and wishes, to this world, as Lots wife looked back to Sodom, when her departure out from thence was her safety,
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and her stay could not haue beene any longer without her hurt.
and her stay could not have been any longer without her hurt.
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Thus much shall serue to haue spoken of the first wordes, wherein the Apostle signifieth his desire of death.
Thus much shall serve to have spoken of the First words, wherein the Apostle signifies his desire of death.
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Now let vs cōsider of the cōmoditie that he looketh to reape by his dissolution, which maketh him so much to desire it. And to be with Christ.
Now let us Consider of the commodity that he looks to reap by his dissolution, which makes him so much to desire it. And to be with christ.
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The commoditie of life was publike, hee might doe good to others.
The commodity of life was public, he might do good to Others.
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His wordes for that, are in verse 24. Neuerthelesse to abide in the flesh is more needefull for you.
His words for that, Are in verse 24. Nevertheless to abide in the Flesh is more needful for you.
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The commoditie of death is priuate, he shall win good to himselfe.
The commodity of death is private, he shall win good to himself.
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That he pronounceth in the words of this verse, Desiring to bee dissolued, and to bee with Christ.
That he pronounceth in the words of this verse, Desiring to be dissolved, and to be with christ.
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In which words, giuing reason of his desire, hee teacheth vs a fruit of our death,
In which words, giving reason of his desire, he Teaches us a fruit of our death,
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and what it is that should make vs desire death, namely, that thereby we might be gathered vnto Christ.
and what it is that should make us desire death, namely, that thereby we might be gathered unto christ.
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Many men for many causes desire the day of their dissolutiō. But as the Lord Iesus said, Luk. 10.42. of Maries choyce, One thing is needefull: so may we say of the reasons, driuing men to desire death, one is laudable.
Many men for many Causes desire the day of their dissolution. But as the Lord Iesus said, Luk. 10.42. of Mary's choice, One thing is needful: so may we say of the Reasons, driving men to desire death, one is laudable.
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Abimelech, the base sonne of Gedeon, besieged a Tower in Tebez, and comming neare vnto the wall thereof, a woman threw down vpon him a peece of a milstone, wherewith she brake his head. Iudg. 9.53.Abimelech, the base son of Gideon, besieged a Tower in Tebez, and coming near unto the wall thereof, a woman threw down upon him a piece of a millstone, wherewith she brake his head. Judges 9.53.
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Then he called his seruant that bare his armour, and bad him draw his sword and kill him:
Then he called his servant that bore his armour, and bade him draw his sword and kill him:
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yeelding this reason for his desire of death; That men might not say, a woman killed him.
yielding this reason for his desire of death; That men might not say, a woman killed him.
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The valiant man, for the auoiding of that dishonour, desiring the speede of his owne dissolution, by his armour bearers hands.
The valiant man, for the avoiding of that dishonour, desiring the speed of his own dissolution, by his armour bearer hands.
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In the daies of Dauid, Absolom rebelled against his father. And Achitophel, a man very politike, and a subtill counseller, tooke part with him.
In the days of David, Absalom rebelled against his father. And Ahithophel, a man very politic, and a subtle Counsellor, took part with him.
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His counsell Absolom refused, & followed rather the counsell of Huspai. Herevpon Achitophel, partly angrie,
His counsel Absalom refused, & followed rather the counsel of Huspai. Hereupon Ahithophel, partly angry,
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and disdaining that his counsell was not followed, & partly fearing that Absoloms faction could not preuaile, letting slip the opportunitie that he had counselled him to take, sadled his Asse, forsooke Absolom, went to his owne house, set all things in order, and then hanged himselfe.
and disdaining that his counsel was not followed, & partly fearing that Absoloms faction could not prevail, letting slip the opportunity that he had counseled him to take, saddled his Ass, forsook Absalom, went to his own house, Set all things in order, and then hanged himself.
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The proud Polititiā, not able to beare the disgrace, and fearing afterclaps, (for he suspected Absoloms fall) hastened with his own hands his dissolution.
The proud Politician, not able to bear the disgrace, and fearing afterclaps, (for he suspected Absoloms fallen) hastened with his own hands his dissolution.
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So Iudas the traitour, not able to beare the disgrace of his owne treason in betraying the innocent blood of his Maister, made a quicke dispatch of himselfe. Matth. 27.5.
So Iudas the traitor, not able to bear the disgrace of his own treason in betraying the innocent blood of his Master, made a quick dispatch of himself. Matthew 27.5.
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And not onely the wicked, but the godly also, haue sometime hastened their death, and desired the day of their dissolution, vpon weake reasons, which as I dare not disalow, so I cannot greatly commend.
And not only the wicked, but the godly also, have sometime hastened their death, and desired the day of their dissolution, upon weak Reasons, which as I Dare not disallow, so I cannot greatly commend.
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When Sampson, by the subtiltie of a Harlot, came into the handes of the Philistims, they put out his eyes,
When Sampson, by the subtlety of a Harlot, Come into the hands of the philistines, they put out his eyes,
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and caused him to grinde in a mill.
and caused him to grind in a mill.
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And when on a certaine day, the Princes of the Philistims were come togither to sacrifice vnto Dagon their god, to whom they gaue the praise, to haue deliuered their enemie into their hands,
And when on a certain day, the Princes of the philistines were come together to sacrifice unto Dagon their god, to whom they gave the praise, to have Delivered their enemy into their hands,
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then Sampson was called for, hee must bee brought forth to make them merrie.
then Sampson was called for, he must be brought forth to make them merry.
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And within a large house, whose waight was born vppe with two mighty pillars in the middest, Sampson was placed neare those same pillars:
And within a large house, whose weight was born up with two mighty pillars in the midst, Sampson was placed near those same pillars:
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who praying vnto God to strengthen him, with all his power prested the pillars, and ouerthrew the house, Iud. 16.30. and slew a great multitude.
who praying unto God to strengthen him, with all his power prested the pillars, and overthrew the house, Iud. 16.30. and slew a great multitude.
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For there were without, vpon the roofe of the house, three thousands, besides them that were within:
For there were without, upon the roof of the house, three thousands, beside them that were within:
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and among the multitude, he himselfe perished.
and among the multitude, he himself perished.
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The good man considered that it was his calling to destroye the enemies of the people of God;
The good man considered that it was his calling to destroy the enemies of the people of God;
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and hee loued not his life, that hee might with losse thereof, finish the worke of his calling.
and he loved not his life, that he might with loss thereof, finish the work of his calling.
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And good Elias, that zealous Prophet of God, in the daies of Ahab, fleeing from Iezebel, into the wildernesse beyond Beersheba, and sitting vnder a Iuniper-tree, desired to die, saying; 1. Kings, 19.4. It is enough O Lord, take away my life, I am no better then my fathers.
And good Elias, that zealous Prophet of God, in the days of Ahab, fleeing from Iezebel, into the Wilderness beyond Beersheba, and sitting under a Juniper-tree, desired to die, saying; 1. Kings, 19.4. It is enough Oh Lord, take away my life, I am no better then my Father's.
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Hee was somewhat impatient, and would haue had his dissolution hastened, because hee could rest no where in safetie from the wrath of Iezebel.
He was somewhat impatient, and would have had his dissolution hastened, Because he could rest no where in safety from the wrath of Iezebel.
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For many & diuers causes, which for the time haue taken away the sweetnesse of life, and the bitternesse of death;
For many & diverse Causes, which for the time have taken away the sweetness of life, and the bitterness of death;
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many haue desired the hastening of their dissolution. But sudden, short, vncōstant, & not alwaies iustifiable, is the desire groūded vpon those causes.
many have desired the hastening of their dissolution. But sudden, short, unconstant, & not always justifiable, is the desire grounded upon those Causes.
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Burdens presse vs not continually, that wee should be euer weary of bearing. Perils indure not euer, that we should euer feare.
Burdens press us not continually, that we should be ever weary of bearing. Perils endure not ever, that we should ever Fear.
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Reproach doth not alwaies attend vpon vs, that we should out of a big heart mislike our liues for shame.
Reproach does not always attend upon us, that we should out of a big heart mislike our lives for shame.
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Paine and discontentment doe not abide with vs still, that we should euer wish to die:
Pain and discontentment do not abide with us still, that we should ever wish to die:
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the desire to bee dissolued, grounded vpon these causes, cannot be lasting.
the desire to be dissolved, grounded upon these Causes, cannot be lasting.
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There is onely one true reason, that taketh awaye all bitternesse of death, and ouercommeth all sweetnesse of this present life,
There is only one true reason, that Takes away all bitterness of death, and Overcometh all sweetness of this present life,
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and breedeth in vs a true, constant and sound desire of dissolution.
and breeds in us a true, constant and found desire of dissolution.
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And that is this, that the Apostle here remembreth, as the commoditie or aduantage of death, drawing his desire,
And that is this, that the Apostle Here Remember, as the commodity or advantage of death, drawing his desire,
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namely, that by this meanes hee should be gathered vnto Christ, and obtaine fellowshippe with him by fight, and not by faith:
namely, that by this means he should be gathered unto christ, and obtain fellowship with him by fight, and not by faith:
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the gaine, and glorie, and sweetnesse of which fellowship, wee shall consider when we come to handle those last words, (Which is best of all).
the gain, and glory, and sweetness of which fellowship, we shall Consider when we come to handle those last words, (Which is best of all).
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Here it is more proper to consider and shewe, that the fellowshippe of Christ is gained by dissolution,
Here it is more proper to Consider and show, that the fellowship of christ is gained by dissolution,
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and that the godlie dying, doe goe vnto him.
and that the godly dying, do go unto him.
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Of the two malefactors which was crucified with the Lorde Iesus, the one vpon the Crosse besought him, saying: Luk. 23.42. Lord remember me when thou cōmest into thy Kingdome:
Of the two malefactors which was Crucified with the Lord Iesus, the one upon the Cross besought him, saying: Luk. 23.42. Lord Remember me when thou Comest into thy Kingdom:
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to whom hee made answer in the 43. verse: This day thou shalt bee with me in Paradise.
to whom he made answer in the 43. verse: This day thou shalt be with me in Paradise.
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Of which fauour afforded to the theefe, Ambrose speaketh excellently, writing vpon the 38. Psalme,
Of which favour afforded to the thief, Ambrose speaks excellently, writing upon the 38. Psalm,
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and framing a little short speech to the diuell, by whom Iudas had beene lately before set on to betray his Master.
and framing a little short speech to the Devil, by whom Iudas had been lately before Set on to betray his Master.
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The theefe vpon the Crosse, saith Ambrose, in his vnderstanding sawe the kingdome of Christ, which Iudas could not see in the feast & Supper of Christ.
The thief upon the Cross, Says Ambrose, in his understanding saw the Kingdom of christ, which Iudas could not see in the feast & Supper of christ.
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Therefore did this heauenly voyce second the theeues praier, This day shalt thou be with me in Paradise.
Therefore did this heavenly voice second the thieves prayer, This day shalt thou be with me in Paradise.
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Thou didst triumph ô fierce Dragon, that thou hadst drawn away an Apostle from Christ, Plus amisisti quam sustulisti qui latronem vides in Paradisum esse translatum:
Thou didst triumph o fierce Dragon, that thou Hadst drawn away an Apostle from christ, Plus amisisti quam sustulisti qui latronem vides in Paradisum esse Moved:
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Thou hast lost more then thou hast got, and so thinke when thou seest the theefe translated into Paradise.
Thou hast lost more then thou hast god, and so think when thou See the thief translated into Paradise.
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For who shal be excluded, when a theefe is admitted? Thy minister, ô diuell, entred thither from whence thou wert cast out.
For who shall be excluded, when a thief is admitted? Thy minister, o Devil, entered thither from whence thou Wertenberg cast out.
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But leauing further commenting vppon those wordes, in them wee may see that the same day and houre when the soule of a true beleeuer departeth from the body, it taketh a happie iourny,
But leaving further commenting upon those words, in them we may see that the same day and hour when the soul of a true believer departeth from the body, it Takes a happy journey,
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and is carried by Angells into Paradise, to enioy the companie of Christ. In the fourteenth of Iohn, verse, 2. Iesus saith:
and is carried by Angels into Paradise, to enjoy the company of christ. In the fourteenth of John, verse, 2. Iesus Says:
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In my fathers house are many mansions. If it were not so, I would haue told you. In my Father's house Are many mansions. If it were not so, I would have told you.
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I goe to prepare a place for you:
I go to prepare a place for you:
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and though I goe to prepare a place for you, I will come againe and receiue you vnto my selfe, that where I am, there may you bee also. and though I go to prepare a place for you, I will come again and receive you unto my self, that where I am, there may you be also.
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His Fathers house that hee speaketh of, is the ample kingdom of heauen: the many mansions there, are the blessed resting places of the Saints:
His Father's house that he speaks of, is the ample Kingdom of heaven: the many mansions there, Are the blessed resting places of the Saints:
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Iesus went to prepare those places in his ascensiō:
Iesus went to prepare those places in his Ascension:
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Hee commeth againe to euery one of vs in the houre of dissolution, and by the ministery of Angels, receiues our soules to himselfe, that in the same Kingdome they may rest with him, till they receiue their bodies in the resurrtction,
He comes again to every one of us in the hour of dissolution, and by the Ministry of Angels, receives our Souls to himself, that in the same Kingdom they may rest with him, till they receive their bodies in the resurrtction,
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when both in body and soule, they shall continue with him for euer.
when both in body and soul, they shall continue with him for ever.
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This promise of Christ to come againe and receiue them to himselfe, did make them, saith Augustine, in his 77. Tractate vpon Iohn, Certes & fidentes,
This promise of christ to come again and receive them to himself, did make them, Says Augustine, in his 77. Tractate upon John, Certes & fidentes,
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post pericula tentationum, se apud Deum cum Christo esse mansures: post pericula tentationum, se apud God cum Christ esse mansures:
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Sure and confident, that after the perill of tentations, that is, after death & dissolution, they shall continue with Christ in the presence of God.
Sure and confident, that After the peril of tentations, that is, After death & dissolution, they shall continue with christ in the presence of God.
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Vnto that former place, ioyne an other testimonie out of Iohn, in his seuenteenth chapter, frō the twenty verse to the 25. Iesus praieth for those that beleeue in him, that they might bee one with him by a most strait coniunction.
Unto that former place, join an other testimony out of John, in his Seventeenth chapter, from the twenty verse to the 25. Iesus Prayeth for those that believe in him, that they might be one with him by a most strait conjunction.
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And in the verse 24. that they should come vnto him, saying:
And in the verse 24. that they should come unto him, saying:
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Father, I will that those which thou hast giuen mee, be where I am, that they may see my glorie which thou hast giuen me, Father, I will that those which thou hast given me, be where I am, that they may see my glory which thou hast given me,
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for thou didst loue mee before the foundation of the world, I will, saith Iesus, that they be where I am. for thou didst love me before the Foundation of the world, I will, Says Iesus, that they be where I am.
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Then, as hee left the world to ascend vnto his Father, so they must leaue the world, which they doe in death, to ascend vp vnto Iesus Christ.
Then, as he left the world to ascend unto his Father, so they must leave the world, which they do in death, to ascend up unto Iesus christ.
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A notable place is that of the Apostle Paul in the second to the Corinthians, 5. chapter 6. verse.
A notable place is that of the Apostle Paul in the second to the Corinthians, 5. chapter 6. verse.
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Wee are alwaies bold, thogh we know that while we are at home in the body, we are absent frō the Lord: we Are always bold, though we know that while we Are At home in the body, we Are absent from the Lord:
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for wee walke by faith, and not by sight:
for we walk by faith, and not by sighed:
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Neuerthelesse we are bold, and loue rather to remoue out of the body, and to dwell with the Lord. Nevertheless we Are bold, and love rather to remove out of the body, and to dwell with the Lord.
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So long as wee dwell in these houses of clay, where faith is the stay and comfort of our soules.
So long as we dwell in these houses of clay, where faith is the stay and Comfort of our Souls.
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We are strangers from the reall presence & companie of Christ, from heauen, & from our Countrey and resting place.
We Are Strangers from the real presence & company of christ, from heaven, & from our Country and resting place.
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We are not in patria, but in via, not in our Countrey, but in the way vnto it.
We Are not in patria, but in via, not in our Country, but in the Way unto it.
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But when we put off the earthly house of this habitation, Quam seperamur à corpore, saith Anselme, presentamur Domino, vt eum in specie diuinitatis suae videamus, & apud eum maneamus.
But when we put off the earthly house of this habitation, Quam seperamur à corpore, Says Anselm, presentamur Domino, vt Eum in specie diuinitatis suae videamus, & apud Eum maneamus.
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That is, when we are seperated from the body, we are presented to the Lord, that wee may see him in the show and beauty of his diuinitie, and may remaine with him.
That is, when we Are separated from the body, we Are presented to the Lord, that we may see him in the show and beauty of his divinity, and may remain with him.
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Lastly, let vs consider what wee read, Reuelations, 14.1.
Lastly, let us Consider what we read, Revelations, 14.1.
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Iohn seeth manie thousands standing on Mount Sion, with the Lambe Iesus Christ, They are in his company,John sees many thousands standing on Mount Sion, with the Lamb Iesus christ, They Are in his company,
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and they follow the Lambe whither soeuer he goeth.
and they follow the Lamb whither soever he Goes.
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These places doe plainely teach vs, that this followeth the dissolution and death of the Saints,
These places do plainly teach us, that this follows the dissolution and death of the Saints,
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as a thing for which it is to bee desired, that they do goe vnto the Lord,
as a thing for which it is to be desired, that they do go unto the Lord,
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and inioy the company of Iesus Christ their redeemer:
and enjoy the company of Iesus christ their redeemer:
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their soules doe so when they die, and their bodies also in the resurrection, as the Apostle witnesseth in his first Epistle to the Thessalonians, 4. chapter, 16. verse, The Lord himself shal descend from heauen with a shout,
their Souls do so when they die, and their bodies also in the resurrection, as the Apostle Witnesseth in his First Epistle to the Thessalonians, 4. chapter, 16. verse, The Lord himself shall descend from heaven with a shout,
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and with the voyce of the Archangel, and with the trumpet of God: and the dead in Christ shal rise first.
and with the voice of the Archangel, and with the trumpet of God: and the dead in christ shall rise First.
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Then shal we which liue and remaine, be caught vp with them also in the cloudes, to meete the Lorde in the aire:
Then shall we which live and remain, be caught up with them also in the Clouds, to meet the Lord in the air:
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and so shal wee euer be with the Lord. and so shall we ever be with the Lord.
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But the body resting in the graue, & waiting for that glorious resurrection, the soule in the meane time leauing the flesh,
But the body resting in the graven, & waiting for that glorious resurrection, the soul in the mean time leaving the Flesh,
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and leauing the world, goeth to Christ.
and leaving the world, Goes to christ.
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O blessed and most comfortable death of the Saints, which gathereth the members to the head in whom they liue:
Oh blessed and most comfortable death of the Saints, which gathereth the members to the head in whom they live:
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and setteth the branches close to the tree in the liuely sappe whereof they flourish:
and sets the branches close to the tree in the lively sap whereof they flourish:
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which bringeth home the Bride into the chamber of the Bridegroome, in whom onely shee reioyceth:
which brings home the Bride into the chamber of the Bridegroom, in whom only she rejoices:
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and gathereth the redeemed people together about their redeemer: who onely hath made them free, and leadeth vs out of this vale of miserie,
and gathereth the redeemed people together about their redeemer: who only hath made them free, and leads us out of this vale of misery,
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vnto our Lord Iesus Christ, that wee may see his glorie, and bee partakers with him of his kingdome.
unto our Lord Iesus christ, that we may see his glory, and be partakers with him of his Kingdom.
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The worst then that can be said of death, for his doings vnto the faithfull is this, that he is a cruell & churlish guide, that leadeth vs vnto a most sweet and curteous Lord:
The worst then that can be said of death, for his doings unto the faithful is this, that he is a cruel & churlish guide, that leads us unto a most sweet and courteous Lord:
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that he is a rough & boisterous minister, that performeth and dooth for vs a most acceptable seruice:
that he is a rough & boisterous minister, that Performeth and doth for us a most acceptable service:
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that his countenance is much deformed, & hee fraieth those to whom hee appeareth: that his hands are burning hot, & hee scorcheth those whom he apprehendeth.
that his countenance is much deformed, & he fraieth those to whom he appears: that his hands Are burning hight, & he scorcheth those whom he apprehendeth.
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Yet among the faithfull, those whom he laieth hold vpon, hee bringeth to Iesus Christ.
Yet among the faithful, those whom he Layeth hold upon, he brings to Iesus christ.
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This is not out of the naturall condition of death, that the faithfull reape such aduantage by it;
This is not out of the natural condition of death, that the faithful reap such advantage by it;
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for death was born of sinne, which diuideth vs from God:
for death was born of sin, which Divideth us from God:
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and it was ordained as a heauie punishment of sin, and it is still a signe and remembrance of Gods anger for sin.
and it was ordained as a heavy punishment of since, and it is still a Signen and remembrance of God's anger for since.
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But this commeth to passe by the benefit and fauour of him, who by his death hath destroyed death,
But this comes to pass by the benefit and favour of him, who by his death hath destroyed death,
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and him that had the power of death, that is, the diuell.
and him that had the power of death, that is, the Devil.
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It commeth to passe by the benefite of Iesus Christ, who hath made vs more then conquerours ouer death & euery aduersary, taking away the sting of death,
It comes to pass by the benefit of Iesus christ, who hath made us more then conquerors over death & every adversary, taking away the sting of death,
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& making a plague to be a blessing, an enemie to be a seruant, because now without death, that is, otherwise then by the passage of death, flesh and blood cannot inherit the kingdom of God.
& making a plague to be a blessing, an enemy to be a servant, Because now without death, that is, otherwise then by the passage of death, Flesh and blood cannot inherit the Kingdom of God.
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This commeth to passe by the merit of him, and by faith in him, who is vnto vs both in life and death aduantage,
This comes to pass by the merit of him, and by faith in him, who is unto us both in life and death advantage,
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and whose wee are both liuing & dying, that whether we sleep or wake, we might liue togither with him.
and whose we Are both living & dying, that whither we sleep or wake, we might live together with him.
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Augustine speaking of benefite, attained by death in this world, I meane this first death, in his 13. Booke of the Citie of God, and 4. chapter, saith:Augustine speaking of benefit, attained by death in this world, I mean this First death, in his 13. Book of the city of God, and 4. chapter, Says:
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Non quia mors bonum aliquod facta est quae ante malum fuit: Non quia mors bonum aliquod facta est Quae ante malum fuit:
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sed tantam Deus fidei prestitit gratiam vt mors, quam vitae constat esse contrariam, instrumentum fieret per quod transiretur in vitā: sed Tantam Deus fidei prestitit gratiam vt mors, quam vitae constat esse contrariam, Instrument fieret per quod transiretur in vitā:
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It is not because death is now become a good thing and a blessing, which before was an euill thing and curse:
It is not Because death is now become a good thing and a blessing, which before was an evil thing and curse:
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but so much grace hath God affoorded to our faith in Christ, that death which was knowne to bee contrary to life & happinesse, should now become an instrument of our passage to life and happinesse.
but so much grace hath God afforded to our faith in christ, that death which was known to be contrary to life & happiness, should now become an Instrument of our passage to life and happiness.
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And therefore not vnto death and dissolution that dooth bring vs vnto Christ, but vnto Iesus Christ, that by death and dissolution doth bring and gather vs vnto himselfe, doe wee giue thankes for this aduantage of our death, that when we are loosed, we go vnto the Lord,
And Therefore not unto death and dissolution that doth bring us unto christ, but unto Iesus christ, that by death and dissolution does bring and gather us unto himself, do we give thanks for this advantage of our death, that when we Are loosed, we go unto the Lord,
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for dread full death, in tantam vtilitatem non vi sua sed diuina opitulatione conuersa est:
for dread full death, in Tantam vtilitatem non vi sua sed Divine opitulatione conuersa est:
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is become a matter of great profite to vs, not by it owne force & vertue,
is become a matter of great profit to us, not by it own force & virtue,
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but by the helpe of God.
but by the help of God.
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Yet from hence the faith full may learne & gather vnto themselues plentifull comfort against the terrours of death,
Yet from hence the faith full may Learn & gather unto themselves plentiful Comfort against the terrors of death,
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and strong incouragement, if not to desire & long for, yet to entertaine with reioycing the day of their dissolution,
and strong encouragement, if not to desire & long for, yet to entertain with rejoicing the day of their dissolution,
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because from thenceforth they shall be with Christ. This did that seruant of the Lord see, whose body wee followed to the graue.
Because from thenceforth they shall be with christ. This did that servant of the Lord see, whose body we followed to the graven.
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And therefore quietly, yea ioyfully, hee accepted, yea desired his dissolutiō, sometime saying; Come Lord Iesus:
And Therefore quietly, yea joyfully, he accepted, yea desired his dissolution, sometime saying; Come Lord Iesus:
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and sometime saying, I come Lord Iesus: only desiring, & constantly desiring to be with the Lord Iesus.
and sometime saying, I come Lord Iesus: only desiring, & constantly desiring to be with the Lord Iesus.
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And this is it that shall make death (bitter in it selfe) to be both sweet and pleasant vnto vs, when it commeth.
And this is it that shall make death (bitter in it self) to be both sweet and pleasant unto us, when it comes.
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And therefore I beseech you learne now in time, lay this doctrine vp in your harts,
And Therefore I beseech you Learn now in time, lay this Doctrine up in your hearts,
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& often think vpon it, that the faithfull departing hence, doe goe vnto the Lord, that when the houre commeth, whsch canot be auoided, we may embrace the pleasure of God,
& often think upon it, that the faithful departing hence, do go unto the Lord, that when the hour comes, whsch canot be avoided, we may embrace the pleasure of God,
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as the meanes of our owne good, and may not murmure in vaine.
as the means of our own good, and may not murmur in vain.
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But it may be, some will say, is it a matter of so great price to be gathered vnto Christ, that a man should despise al the pleasures of this life,
But it may be, Some will say, is it a matter of so great price to be gathered unto christ, that a man should despise all the pleasures of this life,
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& cōtemne all the bitternes & terrors of the houre of death: & with the Apostle here desire to be loosed, and to be with Christ!
& contemn all the bitterness & terrors of the hour of death: & with the Apostle Here desire to be loosed, and to be with christ!
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I surely, and that is it that followeth in the next place to bee considered, and in the last wordes of my text. Which is best of all.
I surely, and that is it that follows in the next place to be considered, and in the last words of my text. Which is best of all.
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Vnto the Lord Iesus at the last day, all both good and bad, shall be gathered in the 25. of Matth: at the 31. verse, It is saide, When the Sonne of man shall come in his glorie,
Unto the Lord Iesus At the last day, all both good and bad, shall be gathered in the 25. of Matthew: At the 31. verse, It is said, When the Son of man shall come in his glory,
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and all his holy Angells with him, then shall he sit vpon the throne of his glorie,
and all his holy Angels with him, then shall he fit upon the throne of his glory,
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and before him shall be gathered all Nations of the earth. and before him shall be gathered all nations of the earth.
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And in the 2. to the Corinthians, 5. chapter, & 10, verse, Paul saith, Wee must all appeare before the tribunall seate of Christ, that euery one may receiue the thinges that are done in his body,
And in the 2. to the Corinthians, 5. chapter, & 10, verse, Paul Says, we must all appear before the tribunal seat of christ, that every one may receive the things that Are done in his body,
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whether it be good or euil. All therefore at that day shall bee brought before the Lord Iesus:whither it be good or evil. All Therefore At that day shall be brought before the Lord Iesus:
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But the wicked shal not come to be and to abide with Iesus Christ from that day.
But the wicked shall not come to be and to abide with Iesus christ from that day.
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Neither shal they in the houre of their dissolution bee gathered vnto him, to be & abide with him before that day.
Neither shall they in the hour of their dissolution be gathered unto him, to be & abide with him before that day.
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They shall come vnto him as vnto a Iudge, armed with authoritie to condemne.
They shall come unto him as unto a Judge, armed with Authority to condemn.
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They shall come vnto him as vnto a reuenger, appearing from heauen with flaming fire to destroy.
They shall come unto him as unto a revenger, appearing from heaven with flaming fire to destroy.
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And their iudgement when they appeare, shal be to depart for euer from his presence.
And their judgement when they appear, shall be to depart for ever from his presence.
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As wee reade the sentence set downe in the 25. of Matthew, at the 14. verse, Depart from me ye cursed into euerlasting fire, prepared for the diuell and his angells.
As we read the sentence Set down in the 25. of Matthew, At the 14. verse, Depart from me you cursed into everlasting fire, prepared for the Devil and his Angels.
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And of the iudgment of them, in that great day, that either know not God, hauing had no calling,
And of the judgement of them, in that great day, that either know not God, having had no calling,
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or obeyed not the Gospell of our Lord Iesus Christ, hauing obeied no calling, Paul saith, in the second to the Thessalonians, 1. chapter,
or obeyed not the Gospel of our Lord Iesus christ, having obeyed no calling, Paul Says, in the second to the Thessalonians, 1. chapter,
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and 9. verse, That they shall be punished with euerlasting perdition from the presence of the Lord,
and 9. verse, That they shall be punished with everlasting perdition from the presence of the Lord,
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and from the glorie of his power. Their comming therefore is not to bee and abide with Christ.and from the glory of his power. Their coming Therefore is not to be and abide with christ.
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And for the time of their comming and abiding before Christ, it shall be most fearefull vnto them:
And for the time of their coming and abiding before christ, it shall be most fearful unto them:
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of whom it is written, Reuelations 6. chapter, 16. verse, That they shall say vnto the mountaines and hills, fall vpon vs,
of whom it is written, Revelations 6. chapter, 16. verse, That they shall say unto the Mountains and hills, fallen upon us,
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and couer vs from the presence of him that sitteth vpon the throne, and from the Lambe,
and cover us from the presence of him that Sitteth upon the throne, and from the Lamb,
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for the great day of his wrath is come, and who can stand? (that is, who shall be able to abide his iudgement)?for the great day of his wrath is come, and who can stand? (that is, who shall be able to abide his judgement)?
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But the faithfull at that great day come vnto him, to be, and abide with him:
But the faithful At that great day come unto him, to be, and abide with him:
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to whom Iesus shal say in the 25. of Matthew, 34. Come yee blessed of my Father.
to whom Iesus shall say in the 25. of Matthew, 34. Come ye blessed of my Father.
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And of whom Paul doth say, in the 1. to the Thessalonians, 4. chap: 17. verse, So shal we be euer with the Lord.
And of whom Paul does say, in the 1. to the Thessalonians, 4. chap: 17. verse, So shall we be ever with the Lord.
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And that their being and continuing with him is their happines, as here Paul saith, Euen best of all. To this purpose it is an apt speech that is in the 6. chapter of Augustines Manuale, Faelix anima quae terreno resoluta tarcere libera coelum petit, quae te dulcisimum Dominum facie ad faciem ceruit, quae nullo metu mortis affiicitur,
And that their being and Continuing with him is their happiness, as Here Paul Says, Even best of all. To this purpose it is an apt speech that is in the 6. chapter of Augustine's Manual, Felix anima Quae terreno resoluta tarcere Libera coelum petit, Quae te dulcisimum Dominum fancy ad Face ceruit, Quae nullo metu mortis affiicitur,
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sed de incorruptione perpetua gloria letatur. sed de incorruptione perpetua gloria letatur.
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Happy is that soule, which freed from her earthly prison, dooth now in libertie enter into heauen,
Happy is that soul, which freed from her earthly prison, doth now in liberty enter into heaven,
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and there beholdeth thee most sweete Lord Iesus, face to face, and is affected with no more feare of death,
and there beholdeth thee most sweet Lord Iesus, face to face, and is affected with no more Fear of death,
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but reioyceth in the incorruptible estate of eternall glory.
but rejoices in the incorruptible estate of Eternal glory.
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Marke the words of the Lord Iesus spoken to the Apostles, touching this very matter of his fellowship in heauen,
Mark the words of the Lord Iesus spoken to the Apostles, touching this very matter of his fellowship in heaven,
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and you shall finde them to contemne all consolation. In the 22. of Luke, at the 29. verse, I appoint vnto you a kingdome,
and you shall find them to contemn all consolation. In the 22. of Lycia, At the 29. verse, I appoint unto you a Kingdom,
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as my Father hath appointed to me, that you may eate and drinke at my table in my kingdome,
as my Father hath appointed to me, that you may eat and drink At my table in my Kingdom,
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and sit on thrones, iudging the twelue Tribes of Israel. and fit on thrones, judging the twelue Tribes of Israel.
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In the fellowshippe of Christ they shall bee made partakers with him of all glorie and gladnesse, they shall be made partakers with him of all glorie:
In the fellowship of christ they shall be made partakers with him of all glory and gladness, they shall be made partakers with him of all glory:
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for they raigne with him as Kings, and be copartners of his Kingdome, and ioyne with him in iudgement,
for they Reign with him as Kings, and be copartners of his Kingdom, and join with him in judgement,
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when he shall condemne the wicked.
when he shall condemn the wicked.
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And they shall bee made partakers with him of all gladnesse, for they shall sit with him at table,
And they shall be made partakers with him of all gladness, for they shall fit with him At table,
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after the blessed manner of heauenly entertainement, and they shall eate and drinke with him,
After the blessed manner of heavenly entertainment, and they shall eat and drink with him,
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after the manner of heauenly diet, and it shall be done to them that was saide to the faithfull seruant, they shall enter into their Maisters ioy.
After the manner of heavenly diet, and it shall be done to them that was said to the faithful servant, they shall enter into their Masters joy.
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The blessednesse of this fellowship is described and shadowed forth vnto vs in the Parable, by the happy successe of the fiue wise Virgins, of whom it is said in the 25. verse of Mathew, 10. verse, That they entred with the Bridegroome into his wedding Chamber.
The blessedness of this fellowship is described and shadowed forth unto us in the Parable, by the happy success of the fiue wise Virgins, of whom it is said in the 25. verse of Matthew, 10. verse, That they entered with the Bridegroom into his wedding Chamber.
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What meane these thinges, the wedding day is a day of ioy and gladnesse? The place where the wedding is kept, is a place abounding with reioycing and feasting.
What mean these things, the wedding day is a day of joy and gladness? The place where the wedding is kept, is a place abounding with rejoicing and feasting.
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Those that are guests, admitted to the fellowship of that time and place, and admitted to the fellowshippe of ioy and gladnesse.
Those that Are guests, admitted to the fellowship of that time and place, and admitted to the fellowship of joy and gladness.
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The wine was merely spent at the wedding in Cana of Galilee, when the company was sober,
The wine was merely spent At the wedding in Cana of Galilee, when the company was Sobrium,
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and Iesus, his mother, and Disciples were bidden and present.
and Iesus, his mother, and Disciples were bidden and present.
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And the faithfull comming to Iesus, (for the state of all the faithful in those fiue wise Virgins is shadowed) enter with him into the wedding chamber:
And the faithful coming to Iesus, (for the state of all the faithful in those fiue wise Virgins is shadowed) enter with him into the wedding chamber:
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that is, they come to the place of mirth, of ioy, and of gladnesse. Where, as Anselme saith, Munda anima sempiterno diuino consortio copulatur:
that is, they come to the place of mirth, of joy, and of gladness. Where, as Anselm Says, Munda anima sempiterno diuino consortio copulatur:
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The pure soule is coupled as in marriage, with euerlasting fellowship with God.
The pure soul is coupled as in marriage, with everlasting fellowship with God.
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Father, saith Iesus in the 17. of Iohn, 24. verse, I will that those which thou hast giuen me, be with me where I am, that they may see my glory which thou hast giuen mee. Father, Says Iesus in the 17. of John, 24. verse, I will that those which thou hast given me, be with me where I am, that they may see my glory which thou hast given me.
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That is, that at leisure and at their pleasure, they may satisfie their soules with viewing whatsoeuer delight the Kingdome of heauen,
That is, that At leisure and At their pleasure, they may satisfy their Souls with viewing whatsoever delight the Kingdom of heaven,
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and the glorie of the Sonne of God may affoord.
and the glory of the Son of God may afford.
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Which how great delight it is vnto the soule, they cannot conceiue that are not yet admitted to see.
Which how great delight it is unto the soul, they cannot conceive that Are not yet admitted to see.
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The Queene of the South, came a far iourney, to see the wisedome, the riches, the glorie of Salomon, whereof she had heard report.
The Queen of the South, Come a Far journey, to see the Wisdom, the riches, the glory of Solomon, whereof she had herd report.
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And in the second of Chronicles, 9. chapter, she came and saw, and wondred. And in the seuenth verse, pronounced the seruants of Salomon and his men happy;
And in the second of Chronicles, 9. chapter, she Come and saw, and wondered. And in the Seventh verse, pronounced the Servants of Solomon and his men happy;
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because they stoode before him & heard his wisedome.
Because they stood before him & herd his Wisdom.
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And when wee shall come vnto Christ to continue with him, and to stand before him;
And when we shall come unto christ to continue with him, and to stand before him;
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is there not a greater then Salomon there? In wisedome, and riches, and glory, farre passing Salomon? How much more then shall we be happie and blessed, to heare his wisedome, in whom all the treasure of wisedome and knowledge are laied vp? Peter saith, Hee had the wordes of eternall life in his mouth,
is there not a greater then Solomon there? In Wisdom, and riches, and glory, Far passing Solomon? How much more then shall we be happy and blessed, to hear his Wisdom, in whom all the treasure of Wisdom and knowledge Are laid up? Peter Says, He had the words of Eternal life in his Mouth,
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whiles he was poore and despised on earth. while he was poor and despised on earth.
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His wisedome then must needes be the words of eternall comfort and glorie, which his followers shall heare from his mouth in heauen.
His Wisdom then must needs be the words of Eternal Comfort and glory, which his followers shall hear from his Mouth in heaven.
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And how much more shall we be happie in beholding his riches and glorie, when wee shall obtaine with him all vse of his riches,
And how much more shall we be happy in beholding his riches and glory, when we shall obtain with him all use of his riches,
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and shall bee transformed into the like glorie? For the iust shall shine as the Sunne in the Kingdome of their Father, Mat. 13.43. The beautie of Lillies and other flowers exceedeth, by the saying of our Sauiour Christ. Matth. 6.29. the beautie and glorie of Salomon. But the glorie of the Lorde Iesus Christ farre exceedeth the glorie of the heauens, his exceeding glorie giuing light and beautie to the heauens.
and shall be transformed into the like glory? For the just shall shine as the Sun in the Kingdom of their Father, Mathew 13.43. The beauty of Lilies and other flowers exceeds, by the saying of our Saviour christ. Matthew 6.29. the beauty and glory of Solomon. But the glory of the Lord Iesus christ Far exceeds the glory of the heavens, his exceeding glory giving Light and beauty to the heavens.
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As it is said, Reuelations, 21. chapter, and 23. verse, The Citie of the heauenly Ierusalem hath no neede of the Sun,
As it is said, Revelations, 21. chapter, and 23. verse, The city of the heavenly Ierusalem hath no need of the Sun,
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neither of the Moone to shine in it, for the glorie of God did light it,
neither of the Moon to shine in it, for the glory of God did Light it,
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and the Lambe is the light of it. and the Lamb is the Light of it.
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Then necessarily it must giue much more true content and delight, and bee a greater happinesse, to bee and abide with Christ to see his glory,
Then necessarily it must give much more true content and delight, and be a greater happiness, to be and abide with christ to see his glory,
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then to be & abide in Salomons Court, and to see his glory.
then to be & abide in Solomon's Court, and to see his glory.
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Yea so happy a thing it is to be with Christ, & behold his glory, that when hee was transfigured vpon the Mountaine,
Yea so happy a thing it is to be with christ, & behold his glory, that when he was transfigured upon the Mountain,
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and had onely two of the Saints in company with him, Moses & Elias, and they conferring with him of no pleasant discourse,
and had only two of the Saints in company with him, Moses & Elias, and they conferring with him of no pleasant discourse,
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but of his death that hee should shortly suffer at Ierusalem: yet the view of that short glorie, was so excellent in Peters iudgement, that though hee and his two fellowes were open to the checke of all weather on the mountaines top,
but of his death that he should shortly suffer At Ierusalem: yet the view of that short glory, was so excellent in Peter's judgement, that though he and his two Fellows were open to the check of all weather on the Mountains top,
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and were not themselues inlightened and glorified with that glorie, yet was hee so wholly surprised and rauished with the sight of it, that hee would gladly there haue made his continual abode, to haue had libertie still to behold the same:
and were not themselves enlightened and glorified with that glory, yet was he so wholly surprised and ravished with the sighed of it, that he would gladly there have made his continual Abided, to have had liberty still to behold the same:
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saying in the 17. of Matthew, 4. verse, Master, it is good for vs to be here:
saying in the 17. of Matthew, 4. verse, Master, it is good for us to be Here:
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if thou wilt, let vs make here three Tabernacles, one for thee, and one for Moses, and one for Elias. if thou wilt, let us make Here three Tabernacles, one for thee, and one for Moses, and one for Elias.
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Consider still the circumstances of that glorie of Christ which they then sawe, and compare it with the reuealed circumstances of the present glory of Christ, which the soules of the faithfull now after dissolution doe see in heauen:
Consider still the Circumstances of that glory of christ which they then saw, and compare it with the revealed Circumstances of the present glory of christ, which the Souls of the faithful now After dissolution do see in heaven:
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and it will appeare, that though it were a good thing, and a signe of great fauour, to bee admitted to see that glorie of Christ vppon the mountaine,
and it will appear, that though it were a good thing, and a Signen of great favour, to be admitted to see that glory of christ upon the mountain,
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yet it is as my text dooth call it, Multo magis melius, much better, best of all:
yet it is as my text doth call it, Much magis Better, much better, best of all:
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and the full fruit of infinite fauour to be with Christ after dissolution, and to be admitted in heauen to behold his present glorie.
and the full fruit of infinite favour to be with christ After dissolution, and to be admitted in heaven to behold his present glory.
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The Lord Iesus for his owne part did then shine in glorie, his face as the Sunne, his garments as the light.
The Lord Iesus for his own part did then shine in glory, his face as the Sun, his garments as the Light.
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So that Peter doth call it, in his second Epistle, 1. chapter, 16. verse, Maiestie, honour and glory:
So that Peter does call it, in his second Epistle, 1. chapter, 16. verse, Majesty, honour and glory:
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yet putting a difference betweene that and another, which he calleth excellent glory. From whence that voyce came, saying:
yet putting a difference between that and Another, which he calls excellent glory. From whence that voice Come, saying:
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This is my welbeloued Sonne, in whom I am well pleased. This is my well-beloved Son, in whom I am well pleased.
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But Iesus was then vpon an earthly mountaine, vpon Mount Tabor, he was not then vpon Mount Sion, which Iohn in the Reuelations saw.
But Iesus was then upon an earthly mountain, upon Mount Tabor, he was not then upon Mount Sion, which John in the Revelations saw.
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And he was accompanied onely with two of his Saints, wanting the honorable traine of an hundred fortie and foure thousands, hauing his Fathers name vpon their fore-heads,
And he was accompanied only with two of his Saints, wanting the honourable train of an hundred fortie and foure thousands, having his Father's name upon their foreheads,
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and with heauenly musicke attending him vppon that mountaine. And the glory of Iesus in that open and solitary place was short.
and with heavenly music attending him upon that mountain. And the glory of Iesus in that open and solitary place was short.
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Peter heard Moses & Elias talking with him of his death that should shortly follow at Ierusalem. Peter also that beheld that glory, was as slenderly accompanied with Iames & Iohn, and in a sort diuided from the fellowship of the Saints.Peter herd Moses & Elias talking with him of his death that should shortly follow At Ierusalem. Peter also that beheld that glory, was as slenderly accompanied with James & John, and in a sort divided from the fellowship of the Saints.
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And he was also cloathed with mortalitie, and in himselfe still full of frailtie and infirmitie,
And he was also clothed with mortality, and in himself still full of frailty and infirmity,
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and yet hee was astonished at the view of so great glorie.
and yet he was astonished At the view of so great glory.
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But now is Iesus in heauen, sitting at the right hand of God, cloathed with maiestie and glorie.
But now is Iesus in heaven, sitting At the right hand of God, clothed with majesty and glory.
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Now is hee accompanied and attended by armies of Saints and Angells. Now is his glorie constant, and shall neuer more admit any eclips.
Now is he accompanied and attended by armies of Saints and Angels. Now is his glory constant, and shall never more admit any eclipse.
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The Saintes that now come vnto him, by putting off their bodies in death, they put off mortalitie, corruption, frailty,
The Saints that now come unto him, by putting off their bodies in death, they put off mortality, corruption, frailty,
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and all infirmitie, they are brought by Angells into the societie of Saints and Angells, as the Apostle to the Hebrewes speaketh in the 12. chapter, the 22. verse:
and all infirmity, they Are brought by Angels into the society of Saints and Angels, as the Apostle to the Hebrews speaks in the 12. chapter, the 22. verse:
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Ye are come vnto the mounts Sion, and to the Citie of the liuing God, the celestiall Ierusalem, You Are come unto the mounts Sion, and to the city of the living God, the celestial Ierusalem,
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and to the company of innumerable Angells, and to the congregation of the first borne, which are written in heauen,
and to the company of innumerable Angels, and to the congregation of the First born, which Are written in heaven,
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and to God the Iudge of all, and to the spirits of iust and perfect men,
and to God the Judge of all, and to the spirits of just and perfect men,
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and to Iesus to Mediator of the new Testament. and to Iesus to Mediator of the new Testament.
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And while thus accompanied, they behold the glory of Christ, themselues shall bee transformed into glory.
And while thus accompanied, they behold the glory of christ, themselves shall be transformed into glory.
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Our iudgement esteeming of this happinesse to be with Christ, may be directed and helped something by our wordes in recounting this happinesse.
Our judgement esteeming of this happiness to be with christ, may be directed and helped something by our words in recounting this happiness.
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But yet neither can our wordes expresse, nor our heart fully conceiue the great happinesse that the Saints of God finde,
But yet neither can our words express, nor our heart Fully conceive the great happiness that the Saints of God find,
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when departing from vs, they come vnto the Lord Christ.
when departing from us, they come unto the Lord christ.
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Is not the naturall childe glad to be with his father, and doth he not therein find content? Is not the louing wife satisfied to bee in company with her kinde husband,
Is not the natural child glad to be with his father, and does he not therein find content? Is not the loving wife satisfied to be in company with her kind husband,
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and dooth not that please her minde? Is not a true hearted and faithfull friend glad to enioy the companie of a true hearted and faithfull friend,
and doth not that please her mind? Is not a true hearted and faithful friend glad to enjoy the company of a true hearted and faithful friend,
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and doe not they being met, reioyce togither? Euen so the Christian soule that loueth the Lorde Iesus, will desire to bee loosed and to bee with Christ,
and do not they being met, rejoice together? Eve so the Christian soul that loves the Lord Iesus, will desire to be loosed and to be with christ,
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for it knoweth that to be best.
for it Knoweth that to be best.
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Such to be the desire of a true holie soule, euen by death to come vnto him, rather then by still liuing here, to be kept from him, may appeare by the words of priuate meditation, that Augustine vseth in the first chapter of his Soliloquia, saying:
Such to be the desire of a true holy soul, even by death to come unto him, rather then by still living Here, to be kept from him, may appear by the words of private meditation, that Augustine uses in the First chapter of his Soliloquia, saying:
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Cur faciem tuam abscondis? forte dices non videbit me homo & viuet. Cur Face tuam abscondis? forte dices non videbit me homo & Vivet.
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Eia Domine, moriar vt te videā, videam vt hic moriar, nolo viuere, volo mori, dissolui cupio & esse cū Christo, mori desidero vt videā Christum, viuere renue vt vivam cum Christo.
Eia Domine, moriar vt te videā, videam vt hic moriar, nolo viuere, volo Mori, dissolui Cupio & esse cū Christ, Mori Desiderio vt videā Christ, viuere renew vt vivam cum Christ.
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O Domine Iesu accipe spiritum meum, vita mea suscipe animam meam, gaudium meum attrahe cor meum. O Domine Iesu Receive spiritum meum, vita mea Suscipe animam meam, gaudium meum attrahe cor meum.
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That is, why doost thou hide thy face? Thou wilt say perhaps, no man shall see me, and liue.
That is, why dost thou hide thy face? Thou wilt say perhaps, no man shall see me, and live.
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Come on then Lord, let mee die, that I may see thee: Let mee see thee, though I die here.
Come on then Lord, let me die, that I may see thee: Let me see thee, though I die Here.
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Oh I desire not to liue, I desire to die, I long to bee loosed that I may bee with Christ:
O I desire not to live, I desire to die, I long to be loosed that I may be with christ:
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I wish to die, that I may see Christ, I refuse to liue, that I may liue with Christ.
I wish to die, that I may see christ, I refuse to live, that I may live with christ.
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O my Lorde Iesus receiue my spirite, O thou my life, receiue my soule, O thou my ioy, drawe my heart vnto thee.
O my Lord Iesus receive my Spirit, Oh thou my life, receive my soul, Oh thou my joy, draw my heart unto thee.
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Those which were present with this man in the time of his sicknesse, and houre of his death, know with what constant desire he waited for and desired his dissolution:
Those which were present with this man in the time of his sickness, and hour of his death, know with what constant desire he waited for and desired his dissolution:
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therefore desiring to die, that hee might be with Christ:
Therefore desiring to die, that he might be with christ:
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& therfore desiring to be with Christ, because he knew it to be best of all.
& Therefore desiring to be with christ, Because he knew it to be best of all.
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That the power of faith, and true knowledge of Iesus Christ hadde wrougth in him, that he preferred Iesus Christ before al things,
That the power of faith, and true knowledge of Iesus christ had wrougth in him, that he preferred Iesus christ before all things,
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before life, riches, friends, & whatsoeuer, knowing that to bee with Christ, was more then all.
before life, riches, Friends, & whatsoever, knowing that to be with christ, was more then all.
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Blessed be God that is wonderfull in those that beleeue. And let vs by such examples bee moued to treasure vp faith in Christ.
Blessed be God that is wonderful in those that believe. And let us by such Examples be moved to treasure up faith in christ.
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The Apostle saith in his Epistle to the Philippians, 3. chapter, 17. verse, Looke on them which walke so,
The Apostle Says in his Epistle to the Philippians, 3. chapter, 17. verse, Look on them which walk so,
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as they haue vs for an example. The Apostle himselfe was the example.as they have us for an Exampl. The Apostle himself was the Exampl.
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He desired to be loosed, that he might be with Christ, which is best of all.
He desired to be loosed, that he might be with christ, which is best of all.
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This man walked so, for hee desired to bee loosed, that he might be with Christ, knowing that to be best of all.
This man walked so, for he desired to be loosed, that he might be with christ, knowing that to be best of all.
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Let vs looke vpon him, and while wee haue time & helpes, let vs lay hold on faith, that knowing death to bee the gathering of vs vnto Christ,
Let us look upon him, and while we have time & helps, let us lay hold on faith, that knowing death to be the gathering of us unto christ,
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and that companie of Christ to be the highest happinesse, wee may with quiet and glad mindes, put off our flesh,
and that company of christ to be the highest happiness, we may with quiet and glad minds, put off our Flesh,
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when the day of our dissolution commeth, and may rest in the Lord, as this our Brother doth. Laus Deo. Amen. FINIS.
when the day of our dissolution comes, and may rest in the Lord, as this our Brother does. Laus God Amen. FINIS.
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