The pilgrims wish, or, The saints longing discussed in a sermon preached in St. Bennet Grace Church at the funeral of Mrs. Anne Dudson ... who departed this life the 4th day of January, 1658 ... / by Nath. Hardy ...
THE PILGRIMS WISH, OR, THE SAINTS LONGING. Phil. 1. 23. For I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better.
THE PILGRIMS WISH, OR, THE SAINTS LONGING. Philip 1. 23. For I am in a strait betwixt two, having a desire to depart, and to be with christ, which is Far better.
it is that guest which every man must entertain, and yet scarce any man will bid welcome. Many are so wicked that they scarce think of it, more, far more are so weak that they do not desire it.
it is that guest which every man must entertain, and yet scarce any man will bid welcome. Many Are so wicked that they scarce think of it, more, Far more Are so weak that they do not desire it.
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Indeed to desire death aright, argueth one more than a Man, a Christian; nay, more than an ordinary Christian, a strong Saint. Such an one was he who uttereth these words; a Starre of the first magnitude, a Christian of the highest forme.
Indeed to desire death aright, argue one more than a Man, a Christian; nay, more than an ordinary Christian, a strong Saint. Such an one was he who utters these words; a Star of the First magnitude, a Christian of the highest Form.
and though we cannot presently obtain, yet we must seriously indeavour, that the same mind may be in us, which was in this holy Apostle, who saith, I am in a strait betwixt two, having a desire, &c. In which Verse are two Generals observable: Namely
and though we cannot presently obtain, yet we must seriously endeavour, that the same mind may be in us, which was in this holy Apostle, who Says, I am in a strait betwixt two, having a desire, etc. In which Verse Are two Generals observable: Namely
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As to its generall nature in the word Depart. Among the many acceptions of the Greek Verb, none more sutabler to this place than that which is the most plain: namely to remove or depart, answering to the Hebrew word, NONLATINALPHABET whereof the Syriack here maketh use,
As to its general nature in the word Depart. Among the many acceptions of the Greek Verb, none more sutabler to this place than that which is the most plain: namely to remove or depart, answering to the Hebrew word, whereof the Syriac Here makes use,
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and with which agree the Latine words, Migrare, abire discedere. So that the Assertion couched in this Expression, is Obitus, Abitus; Dying, is a going hence; the time of death is NONLATINALPHABET, the time of our Departure.
and with which agree the Latin words, Migrare, abire discedere. So that the Assertion couched in this Expression, is Obitus, Abitus; Dying, is a going hence; the time of death is, the time of our Departure.
A Departure it is, and that both of the soul, and of the Person, of the soul, out of the body, of the person, out of this world. I find the Apostle Peter in two Verses describing Death by two words, which set forth this double Departure, the one NONLATINALPHABET, a putting off, the soul putting off the body when we dye,
A Departure it is, and that both of the soul, and of the Person, of the soul, out of the body, of the person, out of this world. I find the Apostle Peter in two Verses describing Death by two words, which Set forth this double Departure, the one, a putting off, the soul putting off the body when we die,
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1. It is a Departure of the soul from the body, when Death cometh with its sharpe Edge. the loving knot which nature tied between those two deare Friends is cut asunder: as darknesse is the absence of light when the Sunne removeth from our Horizon; so is death the privation of life when the soul removeth from the body. In this respect it is defined by Tertullian to be dis-junctio, by St. Ambrose, to be absolutio, by Plato to be NONLATINALPHABET,
1. It is a Departure of the soul from the body, when Death comes with its sharp Edge. the loving knot which nature tied between those two deer Friends is Cut asunder: as darkness is the absence of Light when the Sun Removeth from our Horizon; so is death the privation of life when the soul Removeth from the body. In this respect it is defined by Tertullian to be dis-junctio, by Saint Ambrose, to be absolutio, by Plato to be,
and by the Latine Oratour, to be discessus animae à corpore, a dis-joyning, absolving, loosing, a separation, migration, and departure of the soul from the body.
and by the Latin Orator, to be discessus Spirits à corpore, a disjoining, absolving, losing, a separation, migration, and departure of the soul from the body.
Indeed it is but a Departure of the one from the other, not an annihilation of either, anima absolvitur, corpus resolvitur, the soul is let out of the body, and the body is resolved into its first Principles, whereof it was compounded, but neither returneth to nothing. Fully to this purpose St. Austin, Mors non consumit conjuncta sed divi• … dum origini suae utrumque reddit, Death doth not consume but divide those parts which were before conjoyned, each returning to its Originall; that is as Solomon explaineth it, the dust to the earth, and the soul to God. I grant when a man dyeth he ceaseth to be a man, but not to be;
Indeed it is but a Departure of the one from the other, not an annihilation of either, anima absolvitur, corpus resolvitur, the soul is let out of the body, and the body is resolved into its First Principles, whereof it was compounded, but neither returns to nothing. fully to this purpose Saint Austin, Mors non consumit Conjuncta sed divi• … dum origini suae utrumque Render, Death does not consume but divide those parts which were before conjoined, each returning to its Original; that is as Solomon Explaineth it, the dust to the earth, and the soul to God. I grant when a man Dies he ceases to be a man, but not to be;
The Greek word most properly ad rem nauticam spectat, is used by Seamen, who are said to loose from the Haven when they depart from the shore, and put forth to Sea; thus when a man dieth, he departeth from the shore of this world, and launcheth into an Ocean of Eternity. Sometimes the word is used of Souldiers, who when they remove, take down, and unloose their Tents which were fastned to the ground; thus by Death our earthly Tabernacles are dissolved, and we remove to another place.
The Greek word most properly and remembering nauticam spectat, is used by Seamen, who Are said to lose from the Haven when they depart from the shore, and put forth to Sea; thus when a man Dieth, he departeth from the shore of this world, and launcheth into an Ocean of Eternity. Sometime the word is used of Soldiers, who when they remove, take down, and unloose their Tents which were fastened to the ground; thus by Death our earthly Tabernacles Are dissolved, and we remove to Another place.
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This world in this respect is compared to an Inne, since as Cicero well, Natura nobis commorandi, non habitandi locum dedit, God hath given us here not an house to dwell, but only a place to sojourne in.
This world in this respect is compared to an Inn, since as Cicero well, Nature nobis Staying, non habitandi locum dedit, God hath given us Here not an house to dwell, but only a place to sojourn in.
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It is said of our Saviour NONLATINALPHABET, he dwelt among us, but as in a Tent; yea he was borne in an Inne, to teach us, that he for his time, and surely then we for ours, are but so many Travellours still upon Departure. Indeed it is a very frequent Metaphor, by which our present condition is described, we are said by the Apostle Peter to be Pilgrims and strangers, Omnis homo advena nascendo, & compellitur migrare moriendo, saith the Father elegantly, Every man is borne a stranger, and when death comes, he must be gone:
It is said of our Saviour, he dwelled among us, but as in a Tent; yea he was born in an Inn, to teach us, that he for his time, and surely then we for ours, Are but so many Travellers still upon Departure. Indeed it is a very frequent Metaphor, by which our present condition is described, we Are said by the Apostle Peter to be Pilgrim's and Strangers, Omnis homo advena nascendo, & compellitur migrare moriendo, Says the Father elegantly, Every man is born a stranger, and when death comes, he must be gone:
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in reference to which is that of Iob, Man giveth up the ghost and where is he? which is not to be understood absolutely, for to say a Man is no where at all, is to say he is nothing; but restrictively, he is no where, here upon earth, he is not among the living, he is vanished out of this world. To close up this:
in Referente to which is that of Job, Man gives up the ghost and where is he? which is not to be understood absolutely, for to say a Man is no where At all, is to say he is nothing; but restrictively, he is not where, Here upon earth, he is not among the living, he is vanished out of this world. To close up this:
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1. Since we Depart by Death, why do we dote on life? and seeing we must leave, why do we love this world? If a Man in a forreigne Countrey, where his stay will be but for some Moneths, should put himself to a great deale of cost in Building and Planting for his delight;
1. Since we Depart by Death, why do we dote on life? and seeing we must leave, why do we love this world? If a Man in a foreign Country, where his stay will be but for Some Months, should put himself to a great deal of cost in Building and Planting for his delight;
or one who liveth in an house whereof he hath but a Lease for a few yeares, should lay out a great deale of money in adorning and beautifying it, would he not be accounted a Foole? Oh what mad Men are we, who set our hearts, and bestow both our love and care upon this world, when we must ere long depart? Let me therefore bespeake you in the language of the Prophet Micah, Arise ye and depart,
or one who lives in an house whereof he hath but a Lease for a few Years, should lay out a great deal of money in adorning and beautifying it, would he not be accounted a Fool? O what mad Men Are we, who Set our hearts, and bestow both our love and care upon this world, when we must ere long depart? Let me Therefore bespeak you in the language of the Prophet micah, Arise you and depart,
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2. When death comes we must Depart; why do we not make ready for our Departure: when we depart, we must walke through a shady Valley? Oh let us provide for our journey, having according to our Saviours counsell, Our loynes girt, and our lights ▪ burning:
2. When death comes we must Depart; why do we not make ready for our Departure: when we depart, we must walk through a shady Valley? O let us provide for our journey, having according to our Saviors counsel, Our loins girded, and our lights ▪ burning:
or rather (the Greeke word belonging most properly to Marriners,) when we depart, we launch into Mare mortuum, the dead Sea; Oh let us before hand Rigge the Vessell of our souls, that it may be fit to Saile; let Faith be her Rudder, Hope her Anchor, Sincerity her Ballast, a profession of the Truth her Sayles, Love her Cordage, good Workes her Fraight, a good Conscience her Pilot: And being thus provided, whensoever the time of our Departure shall come, we may navem committere, with confidence commit our Ship into the hands of Christ. And so much shall suffice for the first part of Deaths Description in that word, Depart, which is as it were the Heart and Center of the Text, wherein the severall Lines meet: Go we on to
or rather (the Greek word belonging most properly to Mariners,) when we depart, we launch into Mare mortuum, the dead Sea; O let us before hand Rig the Vessel of our Souls, that it may be fit to Sail; let Faith be her Rudder, Hope her Anchor, Sincerity her Ballast, a profession of the Truth her Sails, Love her Cordage, good Works her Fraught, a good Conscience her Pilot: And being thus provided, whensoever the time of our Departure shall come, we may Navem commit, with confidence commit our Ship into the hands of christ. And so much shall suffice for the First part of Death's Description in that word, Depart, which is as it were the Heart and Centre of the Text, wherein the several Lines meet: Go we on to
In every locall motion, there is a double term, to wit, à quo, and ad quem; from whence, and to which; It is so in this Departure whereof my Text speaketh, the terme from which is not mentioned, but hath been already supplyed;
In every local motion, there is a double term, to wit, à quo, and ad Whom; from whence, and to which; It is so in this Departure whereof my Text speaks, the term from which is not mentioned, but hath been already supplied;
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Indeed this is not true of every one who departs by death, but only of the good. Balaam saw so much, which made him wish, O that I might dye the Death of the Righteous.
Indeed this is not true of every one who departs by death, but only of the good. balaam saw so much, which made him wish, Oh that I might die the Death of the Righteous.
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When we dye, the souls of all go ad Deum Judicem, to God a just Judge; but only of the good ad Christum redemptorem; Christ a mercifull Saviour. It is not a common favour to every man,
When we die, the Souls of all go ad God Judicem, to God a just Judge; but only of the good and Christ redemptorem; christ a merciful Saviour. It is not a Common favour to every man,
nor yet is it a personall priviledge of St. Paul. To me (saith this Apostle a little before) to live is Christ; and here, Having a desire to depart and to be with Christ, put them together,
nor yet is it a personal privilege of Saint Paul. To me (Says this Apostle a little before) to live is christ; and Here, Having a desire to depart and to be with christ, put them together,
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and you may see the just latitude of this benefit: every one who in some measure liveth to Christ, when he dyeth shall be with him. What here St. Paul assureth himself of, Christ promiseth to the Thief on the Cross, thou shalt be with me;
and you may see the just latitude of this benefit: every one who in Some measure lives to christ, when he Dies shall be with him. What Here Saint Paul assureth himself of, christ promises to the Thief on the Cross, thou shalt be with me;
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not only eminent Saints, such as St. Paul was, but penitent sinners, such as the Thief was, shall be with Christ. Blessed are the dead (saith St. Iohn) who dye in the Lord, all who by a lively faith and timely repentance die in, are blessed in being with him.
not only eminent Saints, such as Saint Paul was, but penitent Sinners, such as the Thief was, shall be with christ. Blessed Are the dead (Says Saint John) who die in the Lord, all who by a lively faith and timely Repentance die in, Are blessed in being with him.
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we must be in him before we dye, else we cannot dye in him; but we shall not be with him till we are dead. It is one thing for Christ to be with us, and another for us to be with Christ, that is our comfort in life,
we must be in him before we die, Else we cannot die in him; but we shall not be with him till we Are dead. It is one thing for christ to be with us, and Another for us to be with christ, that is our Comfort in life,
but this our happiness after death: now he walketh among his golden Candlesticks, the Churches; but then it is the Members of his Church shall walk with him; now his spirit is with us, but then it is, that our spirits shall be with him. It is one thing to come to Christ, and another to be with him, that is a preparation for this;
but this our happiness After death: now he walks among his golden Candlesticks, the Churches; but then it is the Members of his Church shall walk with him; now his Spirit is with us, but then it is, that our spirits shall be with him. It is one thing to come to christ, and Another to be with him, that is a preparation for this;
it being impossible to be with him, to whom we do not come; but whereas that is the duty of this life, this is the felicity of that other life. Finally there was a time when Christ was on Earth, and then his Disciples whilest alive had the honour to be with him; but now he is gone into Heaven, and therefore we must leave earth or we cannot be with him.
it being impossible to be with him, to whom we do not come; but whereas that is the duty of this life, this is the felicity of that other life. Finally there was a time when christ was on Earth, and then his Disciples whilst alive had the honour to be with him; but now he is gone into Heaven, and Therefore we must leave earth or we cannot be with him.
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2. Not till we dye, and withall when we dye we shall be with him: From henceforth, is St. Iohns word, Blessed are the dead. To day was our Saviours language to the Thief; and here being with Christ, is set down as the immediate consequent of our departure. Indeed had not St. Paul hoped to be with Christ before the Resurrection, his desire of departing had been irrationall; it being far better to live, in doing Gods service, then to sleep in a Grave: or if he had desired to depart, it must have been only upon the account of being at rest from trouble, not of being with Christ: nay since,
2. Not till we die, and withal when we die we shall be with him: From henceforth, is Saint Iohns word, Blessed Are the dead. To day was our Saviors language to the Thief; and Here being with christ, is Set down as the immediate consequent of our departure. Indeed had not Saint Paul hoped to be with christ before the Resurrection, his desire of departing had been irrational; it being Far better to live, in doing God's service, then to sleep in a Grave: or if he had desired to depart, it must have been only upon the account of being At rest from trouble, not of being with christ: nay since,
as he saith in the next Verse, his abiding in the flesh, was needfull for the Philippians, his desire to dye, and his strait about it, had not only been irrationall, but irreligious, had it not been, that he perswaded himself, that so soon as he was departed, he should be with Christ.
as he Says in the next Verse, his abiding in the Flesh, was needful for the Philippians, his desire to die, and his strait about it, had not only been irrational, but irreligious, had it not been, that he persuaded himself, that so soon as he was departed, he should be with christ.
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as not to be till the last day, when we shall meet the Lord in the Aire, and so shall be ever with the Lord; of the latter he is here to be understood;
as not to be till the last day, when we shall meet the Lord in the Air, and so shall be ever with the Lord; of the latter he is Here to be understood;
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the Union of the soul with Christ, being that which followeth upon its dissolution from the body. St. Iohn in a Vision saw the souls of them that were slain for the word of God under the Altar, that is, with Christ, who was our sacrifice on Earth, and is our Altar in Heaven; and when we remember that Christ promised it to a penitent Malefactor, we must not confine it only to suffering Martyrs. The summe is, At the Resurrection shall be the reunion of soul and body, and so the compleat glorification of our persons with Christ; but immediately after death, the souls of all them who were in Christ by faith, are with him by sight.
the union of the soul with christ, being that which follows upon its dissolution from the body. Saint John in a Vision saw the Souls of them that were slave for the word of God under the Altar, that is, with christ, who was our sacrifice on Earth, and is our Altar in Heaven; and when we Remember that christ promised it to a penitent Malefactor, we must not confine it only to suffering Martyrs. The sum is, At the Resurrection shall be the reunion of soul and body, and so the complete glorification of our Persons with christ; but immediately After death, the Souls of all them who were in christ by faith, Are with him by sighed.
It were easie to trace the footsteps of this truth in the Writings of the Fathers, Omnes sanctorum animae cum Christo sunt & exeuntes de corpore ad Christum vadunt, expectantes Resurrectionem corporis sui;
It were easy to trace the footsteps of this truth in the Writings of the Father's, Omnes sanctorum Spirits cum Christ sunt & Exeuntes de corpore ad Christ vadunt, Expectantes Resurrectionem corporis sui;
The Psychopannychists, That the soul doth not dye, nor yet sleep with the body, untill the Resurrection; for the souls of the good are with Christ; and by the rule of contraries, the souls of the bad with the Devill, neither of them are with the body.
The Psychopannychists, That the soul does not die, nor yet sleep with the body, until the Resurrection; for the Souls of the good Are with christ; and by the Rule of contraries, the Souls of the bade with the devil, neither of them Are with the body.
The Papists, that there is no Purgatory after death, through which the souls of penitent sinners pass before they be with Christ; for if they be immediately with Christ, it is in Paradice not Purgatory; and if any one should have passed through a Purgatory, in all probability it must have been the Thief, whose life had been so flagitious, good works were so few, and conversion so immediately before his death.
The Papists, that there is no Purgatory After death, through which the Souls of penitent Sinners pass before they be with christ; for if they be immediately with christ, it is in Paradise not Purgatory; and if any one should have passed through a Purgatory, in all probability it must have been the Thief, whose life had been so flagitious, good works were so few, and conversion so immediately before his death.
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That Opinion (which yet I confess is ancient and harmeless,) of assigning a place of rest and felicity, to the separated souls of the just on this side the Heaven of the Blessed, for if they be with Christ, it probably followeth they must be where he is, and that is far above all Heavens, not only in A, but The place of happiness.
That Opinion (which yet I confess is ancient and harmless,) of assigning a place of rest and felicity, to the separated Souls of the just on this side the Heaven of the Blessed, for if they be with christ, it probably follows they must be where he is, and that is Far above all Heavens, not only in A, but The place of happiness.
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The Lutherans who affirme the glorified Body of Christ to be every where, for then it is on earth as well as in Heaven: and what need St. Paul desire to go hence that he might be with him? But to enlarge in Controversies, befits not the Pulpit at any time, much less when it is hung with black. My work now is not the Confutation of Errors, but a Consolation of the Mourners; nor can there be a better ground of comfort then this Meditation that our godly friends, being departed are with Christ, NONLATINALPHABET NONLATINALPHABET, saith St. Chrysostome, Let us rejoyce over the just not only living but dying.
The Lutherans who affirm the glorified Body of christ to be every where, for then it is on earth as well as in Heaven: and what need Saint Paul desire to go hence that he might be with him? But to enlarge in Controversies, befits not the Pulpit At any time, much less when it is hung with black. My work now is not the Confutation of Errors, but a Consolation of the Mourners; nor can there be a better ground of Comfort then this Meditation that our godly Friends, being departed Are with christ,, Says Saint Chrysostom, Let us rejoice over the just not only living but dying.
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Why should their departure which is a meanes of joy to them, be matter of grief to us? Why so much troubled, that they can no longer continue with us, whenas they go to be with Christ? To mourne for anothers happiness is the envy of an enemy, If you loved me (saith Christ) you would rejoyce because I go to my Father.
Why should their departure which is a means of joy to them, be matter of grief to us? Why so much troubled, that they can no longer continue with us, whenas they go to be with christ? To mourn for another's happiness is the envy of an enemy, If you loved me (Says christ) you would rejoice Because I go to my Father.
Docens scilicet & ostendens, cum chari, quos diligimus, de saeculo exeunt, gaudendum potius quam dolendum, So St. Cyprian, teaching us rather to rejoyce then weep at our friends Departure, who seem to say to us, If you loved us, you would rejoyce because we goe to Christ.
Teaching scilicet & ostendens, cum chari, quos diligimus, de saeculo exeunt, gaudendum potius quam dolendum, So Saint Cyprian, teaching us rather to rejoice then weep At our Friends Departure, who seem to say to us, If you loved us, you would rejoice Because we go to christ.
A Consideration, which as it may take off our unwillingness to part with, so it should make us willing to go after them; and this leads me to St. Pauls affection, and therein
A Consideration, which as it may take off our unwillingness to part with, so it should make us willing to go After them; and this leads me to Saint Paul's affection, and therein
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St. Paul was not only content to dye, and willing to live, but content to live, and willing to dye; nor was it a slender wish, but NONLATINALPHABET, a fervent desire, and that not transient but permanent, NONLATINALPHABET, not only desiring, but having a desire as it were fixed and setled in his mind.
Saint Paul was not only content to die, and willing to live, but content to live, and willing to die; nor was it a slender wish, but, a fervent desire, and that not Transient but permanent,, not only desiring, but having a desire as it were fixed and settled in his mind.
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For the further opening of St. Pauls desire in reference to death, it will be needfull to resolve two Quaeries, the one concerning the possibility, whither any man can desire death? and the other concerning the legitimacy, whither any good man may desire it?
For the further opening of Saint Paul's desire in Referente to death, it will be needful to resolve two Queries, the one Concerning the possibility, whither any man can desire death? and the other Concerning the legitimacy, whither any good man may desire it?
1. It may rationally be enquired, how any man can desire to dye? since only good (either in reality or appearance) is the Object of desire, whenas-death depriveth us of good, nay is the worst of temporall evils.
1. It may rationally be inquired, how any man can desire to die? since only good (either in reality or appearance) is the Object of desire, whenas-death depriveth us of good, nay is the worst of temporal evils.
But to this it is justly answered, that however death considered in it self is an evill, and so formidable, yet to a good man it becometh good, and so desirable. Our Apostle expressing death as the Object of his desire, clotheth it with a smooth word to depart; and if you please a little more narrowly to look into the use of the word, you shall find it represents death as advantagious, and consequently to be desired.
But to this it is justly answered, that however death considered in it self is an evil, and so formidable, yet to a good man it Becometh good, and so desirable. Our Apostle expressing death as the Object of his desire, clotheth it with a smooth word to depart; and if you please a little more narrowly to look into the use of the word, you shall find it represents death as advantageous, and consequently to be desired.
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Sometimes it is used of a mans returning to his home or Countrey: St. Ierome renders it reverti, Turtullian recipi, the Marriners going forth to Sea, are said NONLATINALPHABET, to loose from the Haven, and when they do this by way of returne homeward, NONLATINALPHABET a returne from strangers to ones own home is thus styled;
Sometime it is used of a men returning to his home or Country: Saint Jerome renders it reverti, Tertullian recipi, the Mariners going forth to Sea, Are said, to lose from the Haven, and when they do this by Way of return homeward, a return from Strangers to ones own home is thus styled;
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it is applied to Conquerours, coming back from the Wars; and the Lords returning home from the Wedding, is expressed by this phrase. Whereas all men are in truth, and good men in their own esteem strangers, by death they go home to their Heavenly Countrey, Quis non peregre constitutus properaret in patriam regredi;
it is applied to Conquerors, coming back from the Wars; and the lords returning home from the Wedding, is expressed by this phrase. Whereas all men Are in truth, and good men in their own esteem Strangers, by death they go home to their Heavenly Country, Quis non peregre Constituted properaret in Patriam regredi;
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and of Oxen, when after their labour in the evening, the yoake is taken from off their necks, The body is as it were the Prison of the soul, yea the whole world is but as a larger Prison, to a Saint from which death sets him free.
and of Oxen, when After their labour in the evening, the yoke is taken from off their necks, The body is as it were the Prison of the soul, yea the Whole world is but as a larger Prison, to a Saint from which death sets him free.
Dissolvi nonquaereret Paulus nisi se proculdubio vinctum videret, In that St. Paul desired to be loosed, no doubt he apprehended himself a Prisoner.
Dissolvi nonquaereret Paulus nisi se Without doubt vinctum videret, In that Saint Paul desired to be loosed, no doubt he apprehended himself a Prisoner.
Once more, It is sometimes used of going to bed; we are wearied in the day of our life with manifold labours, at the evening of death we go to our bed; so the Prophet Isaiah's expression of the Righteous when they perish they enter into their beds.
Once more, It is sometime used of going to Bed; we Are wearied in the day of our life with manifold labours, At the evening of death we go to our Bed; so the Prophet Isaiah's expression of the Righteous when they perish they enter into their Beds.
Doth not the weary Labourer long to be in his bed of ease and refreshment? Death is a departure to our bed; and no wonder if under these considerations of rest and liberty, and returning home, it be the Object of desire.
Does not the weary Labourer long to be in his Bed of ease and refreshment? Death is a departure to our Bed; and no wonder if under these considerations of rest and liberty, and returning home, it be the Object of desire.
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To all this it may be further added, That the primary object of St. Pauls desire, was not the departure, but being with Christ. Sutable to this it is that else where he saith, We that are in this Tabernicle do groan being burdened, not for that we would be uncloathed, but cloathed upon;
To all this it may be further added, That the primary Object of Saint Paul's desire, was not the departure, but being with christ. Suitable to this it is that Else where he Says, We that Are in this Tabernicle do groan being burdened, not for that we would be Unclothed, but clothed upon;
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that which a Christian so earnestly desires is the state of bliss in the enjoyment of Christ. Death is only desired in order to that, and that upon necessity, because there is no going to Christ without a departure hence:
that which a Christian so earnestly Desires is the state of bliss in the enjoyment of christ. Death is only desired in order to that, and that upon necessity, Because there is no going to christ without a departure hence:
By this time you see the Resolution of the first Quaery, which amounts to this, that death was not by St. Paul, is not, cannot be desired by any one, but only in ordine ad aliud, in order to that which followeth it,
By this time you see the Resolution of the First Quaery, which amounts to this, that death was not by Saint Paul, is not, cannot be desired by any one, but only in Order ad Aliud, in order to that which follows it,
The Quaere which would next be satisfied refers to the Legitimacy, Whither, and how far death may be desired? To which end be pleased to knew, that that desire of death which is lawfull, yea not only lawfull but excellent.
The Quaere which would next be satisfied refers to the Legitimacy, Whither, and how Far death may be desired? To which end be pleased to knew, that that desire of death which is lawful, yea not only lawful but excellent.
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In some cases the truth of our destre is testified by the endeavoure but it is not so in this, that command of killing, respects a mans self as well as others, and forbids not only the act but the endeavour; he that by neglect of good meanes shortens his life,
In Some cases the truth of our destre is testified by the endeavour but it is not so in this, that command of killing, respects a men self as well as Others, and forbids not only the act but the endeavour; he that by neglect of good means shortens his life,
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2. Not impatient but submissive, not repining at Gods delaies, but waiting his leisure, if God please, or when God pleaseth, is the language of a Christian, as in others, so in this matter.
2. Not impatient but submissive, not repining At God's delays, but waiting his leisure, if God please, or when God Pleases, is the language of a Christian, as in Others, so in this matter.
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Indeed Simeon prayeth, Now lettest thou thy Servant depart in peace, but it was as appeareth by that addition (according to thy Word) because having seen the Messiah, he knew the time of his dissolution was come. We must not limit God to this or that season: And whilest we desire the thing, we must contentedly wait the time. Sapiens è vita non fugere debet sed exire, saith Seneca. A wise man must not fly, but go out of life.
Indeed Simeon Prayeth, Now Lettest thou thy Servant depart in peace, but it was as appears by that addition (according to thy Word) Because having seen the Messiah, he knew the time of his dissolution was come. We must not limit God to this or that season: And whilst we desire the thing, we must contentedly wait the time. Sapiens è vita non Fugere debet sed exire, Says Senecca. A wise man must not fly, but go out of life.
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He learneth accipere, to receive death willingly, but he hateth arripere, to runne upon it desperately: Nor dare he break the Prison doors, though he be ready (when God sets them open) to go forth. Animus piis omnibus retinendus est in custodiâ corporis,
He learneth accipere, to receive death willingly, but he hates arripere, to run upon it desperately: Nor Dare he break the Prison doors, though he be ready (when God sets them open) to go forth. Animus piis omnibus retinendus est in custodiâ corporis,
Our Soul must not be dismist out of, without his leave who infused it into the body. In this respect the good man hath a desire at once both to live and to die, according to Divine appointment.
Our Soul must not be dismissed out of, without his leave who infused it into the body. In this respect the good man hath a desire At once both to live and to die, according to Divine appointment.
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If God will have him continue longer on earth to do him service, he is willing, and if he will take him to himself, he is willing; resolving still to bow his will to Gods.
If God will have him continue longer on earth to do him service, he is willing, and if he will take him to himself, he is willing; resolving still to bow his will to God's
Some there are who desire to die, that they may be in Paradise, rid of misery, and enjoy faelicity: But the right desire after death, is upon higher and spiritual Grounds, not so much to be free from sorrow, as sinne: to be in Paradise, as to be with Christ. Indeed, these words to be with Christ, are both Incentive and Directive to our desire of death. No stronger Argument why we should desire it;
some there Are who desire to die, that they may be in Paradise, rid of misery, and enjoy felicity: But the right desire After death, is upon higher and spiritual Grounds, not so much to be free from sorrow, as sin: to be in Paradise, as to be with christ. Indeed, these words to be with christ, Are both Incentive and Directive to our desire of death. No Stronger Argument why we should desire it;
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the result whereof is, that provided we do not hasten our own death, but are content to tarry Gods time, and that we do not only or chiefly wish it for self-ends; we may, nay we ought to desire (if God will) that we may depart and be with Christ: and this is that whereof our Apostle hath here given the Phillipians and all Christians a Pattern.
the result whereof is, that provided we do not hasten our own death, but Are content to tarry God's time, and that we do not only or chiefly wish it for self-ends; we may, nay we ought to desire (if God will) that we may depart and be with christ: and this is that whereof our Apostle hath Here given the Philippians and all Christians a Pattern.
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But oh my Brethren, how doth St. Pauls desire upbraid our backwardnesse, and chide our feares? It was St. Cyprians complaint of the Christians in his time, and it is still true:
But o my Brothers, how does Saint Paul's desire upbraid our backwardness, and chide our fears? It was Saint Cyprians complaint of the Christians in his time, and it is still true:
Obnitimur & reluctamur & pervicacium more servorum ad conspectum Domini cum tristitia & maerore perducimu•, excuntes istinc necessitatis vinculo, non obsequio voluntatis:
Obnitimur & reluctamur & pervicacium more Servorum ad conspectum Domini cum Tristitia & maerore perducimu•, excuntes istinc necessitatis Vinculo, non Obsequio voluntatis:
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We resist and struggle, and like peevish servants, must to our grief and sorrow, be forced into our Lords Presence, going hence not with a willing obsequiousnesse,
We resist and struggle, and like peevish Servants, must to our grief and sorrow, be forced into our lords Presence, going hence not with a willing obsequiousness,
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I am afraid the most Christians are unwilling that should be granted for which they pray, when they say, Thy Kingdome come; in which respect the fore-mentioned Father expostulateth.
I am afraid the most Christians Are unwilling that should be granted for which they pray, when they say, Thy Kingdom come; in which respect the forementioned Father expostulateth.
when as we are so much pleased with a captivity on earth? The truth is, we are so farre from making death the Object of our desire, that it is the ground of our fear; yea, we tremble at the very thought of it.
when as we Are so much pleased with a captivity on earth? The truth is, we Are so Far from making death the Object of our desire, that it is the ground of our Fear; yea, we tremble At the very Thought of it.
who looketh upon the continuation of life, as a respite from torment to come, and his first death to be a passage to a second? But for Belivers, who are the Children of God, Members of Christ, and Heires or Glory to be afraid to depart, how incongruous?
who looks upon the continuation of life, as a respite from torment to come, and his First death to be a passage to a second? But for Believers, who Are the Children of God, Members of christ, and Heirs or Glory to be afraid to depart, how incongruous?
Receive therefore a word of Exhortation, Give not over till you have brought your hearts to this sweet frame. He hath not enough con'd Happinesse, that is loath to goe to it,
Receive Therefore a word of Exhortation, Give not over till you have brought your hearts to this sweet frame. He hath not enough coned Happiness, that is loath to go to it,
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though it be through a dead Sea; nor can he be justly thought desirous of Heaven, who is unwilling to shake hands with earth. It was justly said to that lame begger, who refused the offer of his Prince to take him into his Coach; Optime mereris qui in luto haereas, Thou well deservest to stick in the mire.
though it be through a dead Sea; nor can he be justly Thought desirous of Heaven, who is unwilling to shake hands with earth. It was justly said to that lame beggar, who refused the offer of his Prince to take him into his Coach; Optime mereris qui in Luto haereas, Thou well deservest to stick in the mire.
And surely, it is but fit that they should live and lie in sorrow, who are unwilling that Christ should take them up to himself. What is the Devils great design, but to keep our souls from Christ, and shall we comply with him in an unwillingnesse to depart that we may be with him? Our belssed Iesus willingly came down from Heaven to earth, that he might be with, and die for us: Shall not we willingly goe from earth to Heaven, though it be by death, that we may be and live with him? Especially considering the great advantage which hereby accrueth to us. And that leads me to
And surely, it is but fit that they should live and lie in sorrow, who Are unwilling that christ should take them up to himself. What is the Devils great Design, but to keep our Souls from christ, and shall we comply with him in an unwillingness to depart that we may be with him? Our belssed Iesus willingly Come down from Heaven to earth, that he might be with, and die for us: Shall not we willingly go from earth to Heaven, though it be by death, that we may be and live with him? Especially considering the great advantage which hereby accrueth to us. And that leads me to
3. The Equity and justnesse of the Reason enducing St. Paul to this desire in those words which is farre better. The Emphasis of the Greek phrase is very observable;
3. The Equity and justness of the Reason inducing Saint Paul to this desire in those words which is Far better. The Emphasis of the Greek phrase is very observable;
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it is NONLATINALPHABET, better, nay NONLATINALPHABET, farre better; nay NONLATINALPHABET, much rather: or (as our translation) farre better. The Arabick seemeth to labour in expressing it by two words of the same signification, which is farre more excellent and transcendent, withall annexing the Pronoune (for me) which is not mentioned but to be supplied in the Greek. To die in respect of all, is not better then to live; but in respect of them who dying are with Christ. For St. Paul to die, though it were to be with Chriss, was not better for the Philippians; he intimateth in the next verse that it was needfull for them that he should live in the flesh, but for himself it was better, farre, infinitely far better, that he should depart and be with Christ.
it is, better, nay, Far better; nay, much rather: or (as our Translation) Far better. The Arabic seems to labour in expressing it by two words of the same signification, which is Far more excellent and transcendent, withal annexing the Pronoun (for me) which is not mentioned but to be supplied in the Greek. To die in respect of all, is not better then to live; but in respect of them who dying Are with christ. For Saint Paul to die, though it were to be with Christ, was not better for the Philippians; he intimateth in the next verse that it was needful for them that he should live in the Flesh, but for himself it was better, Far, infinitely Far better, that he should depart and be with christ.
We shall never know the blisse of being with him, till we come to be with him. Only in a few words let me give you a glimpse or taste of its surpassing excellency.
We shall never know the bliss of being with him, till we come to be with him. Only in a few words let me give you a glimpse or taste of its surpassing excellency.
Being now in Heaven, he is in possession of these all things, whereof he is Heir: And when we shall be with him, we shall be NONLATINALPHABET, Co-heires with Christ; who (though our Elder Brother) admits us to have a share in the Inheritance. Whatsoever we enjoy in this world is but a small pittance in comparison of that Inheritance. Christ in the Person of Wisdome, saith of himself, With me are riches, yea durable riches.
Being now in Heaven, he is in possession of these all things, whereof he is Heir: And when we shall be with him, we shall be, Coheirs with christ; who (though our Elder Brother) admits us to have a share in the Inheritance. Whatsoever we enjoy in this world is but a small pittance in comparison of that Inheritance. christ in the Person of Wisdom, Says of himself, With me Are riches, yea durable riches.
Whereas the Servants of Christ in this world, are for the most part in a low and mean condition, they shall be no lesse then Kings when they are with Christ; having Crowns on their heads, and Septers in their hands, farre excelling all secular Dignities.
Whereas the Servants of christ in this world, Are for the most part in a low and mean condition, they shall be no less then Kings when they Are with christ; having Crowns on their Heads, and Scepters in their hands, Far excelling all secular Dignities.
3. Once more, It is better in point of Pleasure. To be with Christ, is to Sup with him, so St. Iohn; and no Dainties so sweet as those which are prepared for us in that Supper of Glory. To be with Christ, is to be with him in Paradise; and no delights comparable to those of Paradise. It is to be with the Fountain of life; and no waters so sweet as those which we drink at the Fountain. It is to be with the Sun of Righteousnesse;
3. Once more, It is better in point of Pleasure. To be with christ, is to Sup with him, so Saint John; and no Dainties so sweet as those which Are prepared for us in that Supper of Glory. To be with christ, is to be with him in Paradise; and no delights comparable to those of Paradise. It is to be with the Fountain of life; and no waters so sweet as those which we drink At the Fountain. It is to be with the Sun of Righteousness;
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And if there be a great deal of refreshment in the beames which this Sunne sometimes darts upon us whilest we are here, oh what content is there in being with the Sunne it self!
And if there be a great deal of refreshment in the beams which this Sun sometime darts upon us whilst we Are Here, o what content is there in being with the Sun it self!
The Truth is, none of these carnal pleasures which this world affords, can give the soul satisfaction; so that as the Dove found no rest till it returned to the Ark; it finds no content till it come to Christ. Our greatest joy here, is the hopes of being with him hereafter: to whom those words of the Psalmist may be truly applyed;
The Truth is, none of these carnal pleasures which this world affords, can give the soul satisfaction; so that as the Dove found no rest till it returned to the Ark; it finds no content till it come to christ. Our greatest joy Here, is the hope's of being with him hereafter: to whom those words of the Psalmist may be truly applied;
Indeed, well may being with Christ be better then all enjoyments on earth, when it is the best of Heavens Happinesse. It is true, we shall in Heaven be with our godly Friends, with all the holy Patriarchs, goodly Prophets, glorious Apostles, noble Martyrs, faithfull Confessors, glorified Saints, and Blessed Angels; but all this is nothing to the blisse of being with Christ. It is the presence of Christ which is the Heaven of Heaven: Without him Heaven would not be Heaven; and with him, even Hell would be Heaven. Whom have I in Heaven but thee, saith David to God. What were these visible Heavens without the Sunne? What were the Empyreyal Heaven without God and Christ.
Indeed, well may being with christ be better then all enjoyments on earth, when it is the best of Heavens Happiness. It is true, we shall in Heaven be with our godly Friends, with all the holy Patriarchs, goodly prophets, glorious Apostles, noble Martyrs, faithful Confessors, glorified Saints, and Blessed Angels; but all this is nothing to the bliss of being with christ. It is the presence of christ which is the Heaven of Heaven: Without him Heaven would not be Heaven; and with him, even Hell would be Heaven. Whom have I in Heaven but thee, Says David to God. What were these visible Heavens without the Sun? What were the Empyreyal Heaven without God and christ.
By what hath been said, it appeareth that St. Pauls desire of death, was not an extravagant passion, but a well grounded Affection, nothing being more rational then that every one should most desire that which is best for him.
By what hath been said, it appears that Saint Paul's desire of death, was not an extravagant passion, but a well grounded Affection, nothing being more rational then that every one should most desire that which is best for him.
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It was a devout speech of old Bullinger, Socrates gaudet sibi n•oriendum esse propterea, quod Homerum, Hesiodum & alios prestantissimos viros se visurum crederet:
It was a devout speech of old Bullinger, Socrates Gadet sibi n•oriendum esse propterea, quod Homerum, Hesiodum & Alioth prestantissimos viros se visurum crederet:
quanto Magis ego gaudeo, qui certus sum me visurum esse Christum servatorem meum, &c. Secrates rejoyced at death, believing he should see Homer, Hesiod,
quanto Magis ego gaudeo, qui Certus sum me visurum esse Christ servatorem meum, etc. Socrates rejoiced At death, believing he should see Homer, Hesiod,
and other excellent men, how much greater is my joy, who am sure, besides many holy men, to see my Saviour Christ, the eternal Sonne of God in the flesh? Cercidas (as we read in Caelius Rhodiginus) told his Friends on his dying bed, He left this life with delight, in an apprehension of enjoying after his death the company of Pythagoras the Philosopher, Hecateus the Historian, Olympus the Musician, and Homer the Poet.
and other excellent men, how much greater is my joy, who am sure, beside many holy men, to see my Saviour christ, the Eternal Son of God in the Flesh? Cercidas (as we read in Caelius Rhodiginus) told his Friends on his dying Bed, He left this life with delight, in an apprehension of enjoying After his death the company of Pythagoras the Philosopher, Hecateus the Historian, Olympus the Musician, and Homer the Poet.
How much more reason have we to say of being with Christ in Heaven, It is good, It is best, infinitely best for us to be There. And therefore as Moses went up to a Mount to die, so we should gladly die, that we may go up to that Mount where Christ is. I end this:
How much more reason have we to say of being with christ in Heaven, It is good, It is best, infinitely best for us to be There. And Therefore as Moses went up to a Mount to die, so we should gladly die, that we may go up to that Mount where christ is. I end this:
There want not many Comparisons to be made in this kind, whereby death may be rendred desirable, but none so cogent as this. We should be willing to depart, because it is better to be at home then in a strange place: To be in a Palace, then a Prison; in a Paradise then a Wildernesse; at rest, then in labours; and to be free from sin, then to fall into it.
There want not many Comparisons to be made in this kind, whereby death may be rendered desirable, but none so cogent as this. We should be willing to depart, Because it is better to be At home then in a strange place: To be in a Palace, then a Prison; in a Paradise then a Wilderness; At rest, then in labours; and to be free from since, then to fallen into it.
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3. There is onely one part of the Text behind, and that is the Energy of this desire in the Effect flowing from it, which is expressed in the beginning of the verse, I am in a straight betwixt two.
3. There is only one part of the Text behind, and that is the Energy of this desire in the Effect flowing from it, which is expressed in the beginning of the verse, I am in a straight betwixt two.
What those NONLATINALPHABET two things were, is easily found out by what hath been already said, as also by that which praecedeth and followeth, namely to live, and to die: To depart and be with Christ, and to remine in the flesh.
What those two things were, is Easily found out by what hath been already said, as also by that which praecedeth and follows, namely to live, and to die: To depart and be with christ, and to remine in the Flesh.
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and according to the signification of the Greek word NONLATINALPHABET, was in such a perplexity that he knew not what to do; like a Beast that is put into a pound, or a People that are beseiged in a City.
and according to the signification of the Greek word, was in such a perplexity that he knew not what to do; like a Beast that is put into a pound, or a People that Are besieged in a city.
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There is in every one of us (nor was it extirpated in St. Paul) a natural desire of life; in which respect it may seem strange that the Apostle should be in a straight which of these to choose:
There is in every one of us (nor was it extirpated in Saint Paul) a natural desire of life; in which respect it may seem strange that the Apostle should be in a straight which of these to choose:
but as on the one hand St. Paul had that which was common with him to all men, a natural desire of life; so on the other, he had that which was peculiar to him,
but as on the one hand Saint Paul had that which was Common with him to all men, a natural desire of life; so on the other, he had that which was peculiar to him,
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There was in St. Paul (as there is in every good Minister) a love to his People the Philippians, who were a part of his care, in respect of whom he very well knew how advantagious his life would be.
There was in Saint Paul (as there is in every good Minister) a love to his People the Philippians, who were a part of his care, in respect of whom he very well knew how advantageous his life would be.
as it were impatient of death, and this put him into a straight. Much like that which would (to use Zanchy his comparison) afflict a tender Mother and affectionate Wife, when she is called upon to goe to her Husband in some remote place,
as it were impatient of death, and this put him into a straight. Much like that which would (to use Zanchy his comparison) afflict a tender Mother and affectionate Wife, when she is called upon to go to her Husband in Some remote place,
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and withall to leave her Children behinde her, when yet perhaps they are not able to help themselves. Or (to use St. Bernards allusion) which would distresse a Begger, when being hungry, she is invitad to come into a rich mans Table and refresh her self,
and withal to leave her Children behind her, when yet perhaps they Are not able to help themselves. Or (to use Saint Bernards allusion) which would distress a Beggar, when being hungry, she is invitad to come into a rich men Table and refresh her self,
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And it was Iudicious, yea Religious, since on the one hand the prejudice to him in living, would be only a retarding of his blisse in Christs presence for a time: But on the other hand the danger to them might be great through his dying, by reason of the many false Teachers which endeavoured to subvert their Faith, and so destroy their souls, by which likewise would accrue dishonour to Christ. So that Charity to the Philippians good, and zeal to Christs glory, did at last weigh down the scale: but still it was not without much ado, many debating and perplexing thoughts which did arise from his earnest desires of enjoying him whom his soul loved.
And it was Judicious, yea Religious, since on the one hand the prejudice to him in living, would be only a retarding of his bliss in Christ presence for a time: But on the other hand the danger to them might be great through his dying, by reason of the many false Teachers which endeavoured to subvert their Faith, and so destroy their Souls, by which likewise would accrue dishonour to christ. So that Charity to the Philippians good, and zeal to Christ glory, did At last weigh down the scale: but still it was not without much ado, many debating and perplexing thoughts which did arise from his earnest Desires of enjoying him whom his soul loved.
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thus doth worldly love hinder us from mounting Heaven-ward in our desires to be with Christ. You have oft-times beheld the sorrowfull parting of dear Friends, what delayes and teares, salutes and looking back, so loath are they to leave each other:
thus does worldly love hinder us from mounting Heavenward in our Desires to be with christ. You have ofttimes beheld the sorrowful parting of dear Friends, what delays and tears, salutes and looking back, so loath Are they to leave each other:
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thus must it needs be between the world, and him that is a Friend of the world. Ejus est in mundo diu velle remanere quem mundus oblectat, saith St. Cyprian: He that is taken with, cannot but desire to continue in the world; and it is a kind of death to think of parting with it, which he knoweth must be when death comes. And therefore said an Ancient truly, The soul can never willingly be seperated from the body, till it be taken off from these worldly pleasures.
thus must it needs be between the world, and him that is a Friend of the world. His est in mundo Diu velle remanere Whom World oblectat, Says Saint Cyprian: He that is taken with, cannot but desire to continue in the world; and it is a kind of death to think of parting with it, which he Knoweth must be when death comes. And Therefore said an Ancient truly, The soul can never willingly be separated from the body, till it be taken off from these worldly pleasures.
if a wicked man desire to dye, it is out of ignorance and incogitancy, because he doth not rightly apprehend, or at least seriously consider what followeth after death.
if a wicked man desire to die, it is out of ignorance and incogitancy, Because he does not rightly apprehend, or At least seriously Consider what follows After death.
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Alas, it were far better for an impenitent sinner to live here, though in meannesse and misery, then to go hence, and be with Devils in torment to eternity.
Alas, it were Far better for an impenitent sinner to live Here, though in meanness and misery, then to go hence, and be with Devils in torment to eternity.
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Oh let it be our care in life, to separate stnne from our souls, and then the separation by death of our souls from our bodies, will be a means of the union of our souls with Christ, and consequently an Object rather of joy then fear.
O let it be our care in life, to separate stnne from our Souls, and then the separation by death of our Souls from our bodies, will be a means of the Union of our Souls with christ, and consequently an Object rather of joy then Fear.
and by Faith it is that we are enabled to contemn life, and desire death. Those things which are so glorious in the worldlings eyes, are to Faith contemptible, and those things which are so dismall when looked upon with an eye of sense, become amiable to the eye of Faith: Even death which is the King of terrours, is to a Believer a Queen of desires. That he who questioneth whether there be a life after death, or who doubts whether he shall partake of it, should be afraid to die, is no wonder.
and by Faith it is that we Are enabled to contemn life, and desire death. Those things which Are so glorious in the worldlings eyes, Are to Faith contemptible, and those things which Are so dismal when looked upon with an eye of sense, become amiable to the eye of Faith: Even death which is the King of terrors, is to a Believer a Queen of Desires. That he who questioneth whither there be a life After death, or who doubts whither he shall partake of it, should be afraid to die, is no wonder.
He that knoweth not what shall become of him when he goeth hence, may well be desirous to stay here. And therefore let us strengthen our Faith in the Promise of eternal life, and make our calling and election sure.
He that Knoweth not what shall become of him when he Goes hence, may well be desirous to stay Here. And Therefore let us strengthen our Faith in the Promise of Eternal life, and make our calling and election sure.
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and go to him, though it be over the boisterous Seas? Oh when shall I come and appear before God, was Davids wish; arising from his zealous love to Gods presence in his Sanctuary. Come Lord Jesus, come quickly, is the voice of the Church earnestly longing after his approach, because she dearly loveth him.
and go to him, though it be over the boisterous Seas? O when shall I come and appear before God, was Davids wish; arising from his zealous love to God's presence in his Sanctuary. Come Lord jesus, come quickly, is the voice of the Church earnestly longing After his approach, Because she dearly loves him.
Thus let us remove out of the way those stumbling blockes of reigning wickednesse, and worldly love; let us take to our selves the wings of Faith in, and love to Christ; so shall we make haste in our desire to be dissolved, that we may be with him.
Thus let us remove out of the Way those stumbling blocks of reigning wickedness, and worldly love; let us take to our selves the wings of Faith in, and love to christ; so shall we make haste in our desire to be dissolved, that we may be with him.
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HAving given a dispatch to the Text, it now remaineth that I adjoyne a few words concerning this our Deceased Sister, whose remaines are to be laid up in the Grave. And truly whither you looke upon Her in Her Life or Death, in her Health or Sicknesse, you shall find Her a Patterne of many graces. Shee was the Daughter and Neece of two Reverend Ministers of the Gospell, now with God; and as I doubt not but Shee had a Religious Education; So Shee retained the sweetnesse of that Liquor with which Shee was at first seasoned.
HAving given a dispatch to the Text, it now remains that I adjoin a few words Concerning this our Deceased Sister, whose remains Are to be laid up in the Grave. And truly whither you look upon Her in Her Life or Death, in her Health or Sickness, you shall find Her a Pattern of many graces. Shee was the Daughter and Niece of two Reverend Ministers of the Gospel, now with God; and as I doubt not but She had a Religious Education; So She retained the sweetness of that Liquour with which She was At First seasoned.
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That truly Reformed Religion of the Church of England, wherein Shee had been grounded and established: Shee constantly professed, and in some measure practiced. Shee was an affectionate Wife; a tender Mother; a prudent Mistresse; a Friendly Neighbour; a Virtuous Woman; and a Devout Christian.
That truly Reformed Religion of the Church of England, wherein She had been grounded and established: She constantly professed, and in Some measure practiced. She was an affectionate Wife; a tender Mother; a prudent Mistress; a Friendly Neighbour; a Virtuous Woman; and a Devout Christian.
It pleased God of late to visit Her with much Sicknesse, which Shee underwent with much Patience, being often heard to say, Shall I kick against my Maker.
It pleased God of late to visit Her with much Sickness, which She underwent with much Patience, being often herd to say, Shall I kick against my Maker.
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In her last Sicknesse Shee was full of Heavenly Expressions by which Shee gave Testimony of the graces of God confer'd upon Her. Shee renewed Her Repentance and godly sorrow for Her sinnes,
In her last Sickness She was full of Heavenly Expressions by which She gave Testimony of the graces of God conferred upon Her. Shee renewed Her Repentance and godly sorrow for Her Sins,
for though She blessed God who had kept her from notorious sinnes, that Shee could not but accuse Her selfe for many neglects and infirmities, being much troubled yet Shee had spent her time so ill,
for though She blessed God who had kept her from notorious Sins, that She could not but accuse Her self for many neglects and infirmities, being much troubled yet She had spent her time so ill,
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It pleased God to suffer Satan to Winnow Her, but Her Faith did not faile, and after some conflicts Shee got the Conquest, triumphing over him, bidding desiance to him, casting Her self in an humble confidence upon the merits of Her Redeemer. Finally,
It pleased God to suffer Satan to Winnow Her, but Her Faith did not fail, and After Some conflicts She god the Conquest, triumphing over him, bidding Defiance to him, casting Her self in an humble confidence upon the merits of Her Redeemer. Finally,
Her reply was, Can I spend my self better then for God? with whom I trust Shee now is, which since it is far better for Her I hope it will not be too much trouble to her Relations. Let not Her dear Husband grieve inordinately,
Her reply was, Can I spend my self better then for God? with whom I trust She now is, which since it is Far better for Her I hope it will not be too much trouble to her Relations. Let not Her dear Husband grieve inordinately,
po31 vvb vbds, vmb pns11 vvi po11 n1 av-jc cs p-acp np1? p-acp ro-crq pns11 vvb pns31 av vbz, r-crq c-acp pn31 vbz av-j jc p-acp po31 pns11 vvb pn31 vmb xx vbi av d n1 p-acp po31 n2. vvb xx po31 j-jn n1 vvi av-j,
because Shee is gone to Her Heavenly Father. Let none of Her Friends weep much for Her, who is with Her best Friend; rather let all of us learne to follow Her in those Virtues which Shee practised that we may attaine that glory whereof I hope Shee is possessed, whither he bring us who hath dearly bought us, Iesus Christ the Righteous. Amen. FINIS.
Because She is gone to Her Heavenly Father. Let none of Her Friends weep much for Her, who is with Her best Friend; rather let all of us Learn to follow Her in those Virtues which She practised that we may attain that glory whereof I hope She is possessed, whither he bring us who hath dearly bought us, Iesus christ the Righteous. Amen. FINIS.
