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PHILIPP. 1. 23.For I am in a strait betwixt two, having a desire to depart, and to be with Christ which is far better.
WE are met to solemnize the Funerals of our friend deceased, and so performe the last Office of love. A glasse of Mortality is here set be∣fore us, wherein we may see our own fragil condition. There is a sen∣tence passed upon us all; statutum est,—it is appointed unto men
once to dye, Heb. 9. 27. So that our life is but a short Reprieval from death, which is granted to a condemned man.
A wise mans life (saith Plato) is nothing else but a contemplation of death. The Lord would have us inure our selves to dying thoughts,* 1.1 and as it were by meditation often to stretch our selves upon our death bed. God clothed our first Pa∣rents with skins of dead Beasts, and feeds us with dead flesh, that so of∣ten as we see the death of other creatures, we might not forget our own.
The Text presents to us Saint Paul in an holy pathos, or fit of longing to be with Christ. His heart was with Christ, and he wanted only the swift wing of death to car∣ry him thither. I am (saith he) in a streight betwixt two, having a desire to depart, and be with Christ, which is far better.
I shall briefly explain the terms as they lie in order.
I am in a straight betwixt two.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I am hemm'd in,* 1.2 it may allude to a Castle which is so straitly beleaguer'd and hemm'd in, that it hath no way to make a sally out.* 1.3 It fared now with Saint Paul, as with a woman that hath her children at home with her, and her husband beyond the Seas, she would fain be with her husband, yet loth to leave her children: So Paul would gladly have been with Christ, but was loth to leave the Philippians, his spiritual children.
Having a desire to depart.
* 1.41. The Apostle doth not say o∣portet, I must depart, but cupio, I desire to depart. All men must depart.* 1.5
—Pallida mors aequo pulsat pede pauperum Tabernas regumque turres.* 1.6—
There is a dying principle in all; the frame and contexture of their body is earthly, and tends to a dis∣solution. Nebuchadnezzars image, though it had an head of gold, yet feet of clay, Dan. 2. 23. Take the strongest man, let him be Samp∣son or Hercules, of whom we may say as the Poet,
—Illi robur & as triplex circa pectus erat.—* 1.7
Yet he stands upon feet of clay; he is but pulvis animatus, and must moulder away in time, death will come with an Habeas corpus at last. Tamerlain a Scythian Captain, the terrour of his time, died with three fits of an ague.* 1.8
The Grammarian who declines all other Nouns, knows not how to decline death. Is my strength (saith Job) the strength of stones? Job 6. 12. Suppose it were, yet,—gutta cavat lapidem,—the continual dropping of sickness would in time wear away this stone. There is no such thing as an earthly eternity; death is called the house appointed for all living, Job 30. 23.
But though death be in it self necessary, to Saint Paul it was vo∣luntary; it was not so much a debt, as a vote;* 1.9 not so much Pauls task, as his choice; he doth not say, I must be dissolved, but I would be dissolved. Having a desire to de∣part.
2. The Apostle doth not say,* 1.10 having a desire to dye, but to de∣part; [a lenifying word] which doth much take off the sharp edge of death, and make it less formi∣dable.
This phrase [to depart] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may refer
1. To Souldiers that pitch their Tents in the Field, and upon the least word of command from their General, loosen the cords of their Tent, and pluck up the stakes, and march for∣ward. * 1.11 So death doth but loosen the silver cord, * 1.12 which fastned the soul in its earthly Tent, and a Christian marcheth for∣ward to the Heavenly Ca∣naan.
Or, 2. This word [to depart] may be a Metaphor taken from Mariners, who loosen Anchor that they may sail from one Port to a∣nother: * 1.13 So Paul desired to loo∣sen Anchor; death to a believer is but loosning the Anchor, and sailing from one Port to another, from earth to heaven.
Beza renders this word [to de∣part]
a putting off the harnesse.* 1.14 Hierom reads it, migrare ex hospitio. The world is an Inne, we are Travellers who take up our lodging here for a night, Paul longed to be out of his Inne.
And to be with Christ.
The Apostle had three great de∣sires, and they were all centred up∣on Christ. One was to be found in Christ;* 1.15 the other was to magnifie Christ;* 1.16 the third was to be with Christ.* 1.17
Here observe two things.
1. Paul doth not say I desire to depart and be in heaven, but to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with Christ; it is Christs presence makes heaven,* 1.18 as the Kings presence makes the Court. 'Tis not the Cherubims or Sera∣phims which make Paradise; the
Lamb is the light thereof, Rev. 21. 23.
2. From the connexion of the words, having a desire to depart and to be with Christ; we clearly see that the soul of a believer doth not sleep in the body after death, (a drowsie opinion) but goes immediately to Christ.* 1.19 Upon the divorce of the soul from the body, there follows an Espousal of the soul to Christ, 2 Cor. 5. 8. Absent from the body, pre∣sent with the Lord.* 1.20 It were better for believers to stay here, if they did not pre∣sently go to Christ after death. For here the Saints are daily improving their graces, here they have many praelibamina, sweet tasts of Gods love, so that it were better to stay here; and Paul wished that which would be to his losse, if the soul should sleep in the body, and not go immediately after death to Christ.* 1.21
Which is farre better.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a believer is no looser by death. His change is for the better; a science that is grafted into a better stock, and planted in a better soil is no wayes damnified. A believer after death is set into a bet∣ter STOCK, Christ; and is planted in a better soile, Heaven; this can be no losse, but an advantage. Well therefore may the Apostle say, to be with Christ is far bet∣ter.
In the words there are these three parts. 1. Saint Pauls choice; to be with Christ. 2. The excellency of his choice; it is farre better. 3. The nodus, or the strait he was in; coarctor, I am in a strait betwixt two; this holy man was in a great dilemma, he was straitned between service and reward.* 1.22 He was desi∣rous of glory, yet willing to adjourn
his own happinesse, and stay out of heaven a while, that he might be a means to bring others thither.* 1.23
From the words thus opened, there are three observations.
1. It is the desire of a true Saint to remove from hence, and be with Christ.
2. To be with Christ is far bet∣ter; how much better it is, we shall better understand when we are in heaven; some Angel is best able to speak to this point.
3. That which stayes a Saint here in the World, is a desire of doing service; This did cast the ballance with the Apostle, and was the only tempting motive to keep him here awhile, he looked upon his abode in the flesh, as an opportunity of ser∣vice. * 1.24 * Paul was willing to dye, yet content to live, that he might be a Factor for Christ upon earth.
I shall at this time insist upon the first proposition.* 1.25 That it is the de∣sire
of a true Saint to remove from hence, and to be with Christ; this proposition hath two branches; of each distinctly.
[ 1] 1. It is the desire of a true Saint to be gone from hence; having a desire to depart. What a wicked man fears, that a godly man hopes for. I desire saith Paul to depart; a sinner cries loth to depart, he doth not say come Lord Jesus, but Stay Lord Jesus; he would live al∣wayes here, he knows no other hea∣ven but this, and 'tis death to him to be turned out of his heaven.* 1.26 * It was the speech of Axiochus the Philosopher when he was to dye, Shall I be deprived of this light? shall I leave all my sweet delights? * 1.27 David calls death a going out of the World, Psal. 39. 13. A wick∣ed man doth not go out, but is drag'd out; he is like a Tenant who hath gotten possession, and will not out of the house, till the Serjeants
pull him out. If a wicked man were put to his choice, he would ne∣ver come where God is; he would choose the Serpents curse, to eat dust, Gen. 3. 14. but not return to dust. If a wicked man might be voti compos, have his wish, he would serve no other God but his belly, ** 1.28 and to this he would ever liberally poure drink offerings.
But a soul enlivened and enno∣bled with a principle of grace, looks upon the World as a Wilder∣nesse wherein are fiery Serpents, and he desires to get out of this Wil∣dernesse. Simeon having taken Christ in his armes, cries out, Lord, now lettest thou thy servant depart in peace, Luke 2. 29. He that hath taken Christ in the armes of his faith, will sing Simeons song, Lord, let thy servant depart. David prayed to know the mea∣sure of his dayes, Psal. 39. 4. because (saith Theodoret) he de∣sired
to hear the good news of deaths approach. * 1.29 The Saints of God have looked upon them∣selves as imprisoned in the body, and have longed for a Jayle delivery.* 1.30
The bird desires to go out of the Cage, though it be made of gold.* 1.31
Hiliaron chides himself that he was no more wil∣ling to die; Go forth my soul, what fearest thou?* 1.32
Ignatius was desirous of Martyrdom, that he might gain the presence of Christ in glory.* 1.33
A Christian of the right breed is ambitiously desi∣rous to put off the earthly cloaths of his body, & make his bed in the grave;* 1.34 how is this bed perfum'd with Christs lying in it?
a pillow of down, is not so sweet as a pillow of dust; a regenerate per∣son looking upon himself as held with the earthen fetter of the flesh, and his soul put into a movable Se∣pulchre, * 1.35 cries out with David, O that I had wings like a Dove, that I might flie away and be at rest. Psal. 55. 6.
And indeed no wonder a true Saint doth desire a dismisse, and is so earnest to have his Passe to be gone from hence;* 1.36 if we consider how beneficial death is to a child of God, it puts a period to all his e∣vils: in particular, there are ten e∣vils that death will put an end to.
[ 1] 1. Death will put an end to a believers sinnes. Sinne is the great incendiary, it doth us all the mischief. Sinne may be compa∣red to the Planet Saturn, which hath a malignant influence; it is the wombe of our sorrows,
and the grave of our com∣forts.* 1.37
Sinne is the sinners bond, Acts 8. 23. and the Saints burden, Psal. 38. 3. How is a believer tyred out with his corruptions? I am weary of my life (saith Rebecca) because of the daughters of Heth, Gen. 27. 46. That which makes a child of God weary of his life, is his proud, unbelieving heart: Saint Paul could better carry his i∣ron Chain, than his sinnes; O wret∣ched man that I am! who shall de∣liver me from the body of this death? Rom. 7. 24. When grace spurs the soul forward, the curben bit of sinne checks it, and pulls it back again. There is much of the Old man in the new man;* 1.38 There is a party in every regenerate heart that is true to the Devil; a party
that will not pray, that will not be∣lieve. A Christian is like a bowle with a double byas, he hath an earthly byas upon his will, and a spiritual byas, and these draw him several wayes; the evil I would not, that do I, Rom. 7. 19. Sinne mingles it self with our holy things; we cannot act either our duties or our graces without sin; we are like children who cannot write without blotting! the sweet Rose of grace doth not grow without its prickles?* 1.39 No wonder then a belie∣ver desires to depart; death will free him from his spi∣ritual distempers; when he hath done breathing, he shall have done sinning. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
[ 2] 2. Death will put an end to a believers tentations. Our whole life (saith Austin) is nothing but
a tentation;* 1.40 we tread upon snares: Satan is e∣ver casting in the Angle of a tentation, to see whe∣ther we will bite; he knowes how to suit his tentations; he tempted Achan with a wedge of gold; he tem∣pted David with beauty; we cannot lock the door of our heart so fast by prayer, but a ten∣tation will enter:* 1.41 Some∣times Satan comes more furiously, as a Red Dragon; sometimes more slily, as a Serpent; sometimes he baits his hook with Scripture, aud tempts to sinne un∣der a mask of Religion, as when he tempts to evil, that good may come of it* 1.42. Thus can he transform him∣self into an Angel of light.
Is it not a grievous thing for a Virgin to have her chastity daily as∣saulted? Is it not sad to have the Devils bullets continually flying a∣bout
our ears? No wonder then a believer is willing to depart; death will set him out of gun-shot, he shall never be troubled with Satans fiery darts any more; though grace puts a child of God out of the De∣vils possession, it is death onely frees him from the Divels tenta∣tion.
[ 3] 3. Death will put an end to a believers fears. Fear is the souls palsie; there is torment in feare, 1 John 4. 18. Cicero calls fear one of the three plagues of Mankinde; and the best of the Saints 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are haunted with this e∣vil spirit; they cannot rejoyce with∣out trembling; the believer fears lest his heart should put a cheat upon him, he fears God doth not love him he fears lest he should tire in his march to heaven; the best faith may sometimes have its fears,* 1.43 as the best stars have their twinckling. These fears (as Socrates saith) arme a man a∣gainst
himself; they are very affli∣ctive, leaving sad impressions of melancholy behind. No wonder then a believer longs to depart out of this life; why should he fear that which frees him from fear? the King of terrour makes all fear va∣nish.
[ 4] 4. Death will dry up a believers tears, Rev. 7. 17. And God shall wipe away all tears from their eyes; weeping is nothing but a cloud of sorrow gathered in the heart, dropping into water. A Christi∣an often hath none to keep him company, but his own griefs and sorrows; he sits as Israel by the Rivers weeping; as soon as the child is born, it weeps; when Moses was born, he was laid in an Ark of bul∣rushes, where he did as it were baptize himself with his own tears, Exod. 2. 6. And behold the babe wept; ever since we looked upon the Tree of knowledge, our eyes
have watered; there are many things to occasion weeping.
—quidque facis lachrymis o∣pus est.—* 1.44
1. Our sinnes; who can look into his own heart with dry eyes?
2. Losse of relations, which is like the pulling a limb from the bo∣dy; Joseph wept over his dead fa∣ther, Gen. 50. 1. Well then, 'tis not to be admired that a believer desires to depart from hence; he shall leave the valley of tears; the bottle of tears shall be stop'd; his water shall be turned into wine, his mourning into musick, his lamen∣tations into Hallelujahs: death is the handkerchief to wipe off all tears.
[ 5] 5. Death will put an end to a be∣lievers molestations; man is born to trouble, Job 5. 7. he is the natu∣ral
heir to it. This life is subject to injury* 1.45; we do not (as Sene∣ca saith) finish our troubles while we live here, but change them. Quisque suos patimur manes. E∣very one hath his crosse to carry; sometimes poverty pincheth, some∣times sicknesse tortures, some∣times Law-suits vex; man is like a Tennis-ball, bandied up and down by providence; while wicked men are in the world, never look for rest. These troubled Seas (as the Prophet calls them)* 1.46 will be casting forth their foam and mire upon the godly; and well then may a believer say his Nunc dimittis, Lord, now lettest thou thy servant depart. Death gives a child of God his quietus est* 1.47, it sends him a Writ of ease, Job 3. 17. There (that is, in the grave) the wicked cease from troubling, and there the weary be at rest.
[ 6] 6. Death puts an end to a be∣lievers
cares. Care is vexatious and anxious, it eats out the com∣fort of life; the Greek word for care 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, comes from a primitive that signifies to cut the heart in pie∣ces; care doth fret as a canker, it discruciates the minde, it breaks the sleep, it wasts the spirits, this is the wrack which the soul is stret∣ched upon. 'Tis hard, I had al∣most said impossible, to shake off this viper of care while we live; all our comforts are careful comforts; care is to the minde, as a burden to the back, it loads the spirits, and with over-loading sinks them; care is a fruit of the curse; Adams want of care, hath brought us to care; have you not sometimes seen the bryar growing by the honey-suckle, so that you cannot well ga∣ther the honey-suckle, but you are scratched with the bryar? Thus in gathering riches, how is the head and heart prick'd with care? and is
there not great reason why a child of God should desire to depart? is it good being among the briars? death is the cure of care; we are thoughtful and solicitous how to get such an estate, how to provide for such a childe; now death comes to a believer as a friend, and saith, Never perplex and distract thy mind thus, I will free thee from all these heart-killing cares; I will strike but once, and that stroak shall re∣lieve thee.
[ 7] 7. Death will put an end to the night of desertion; thou didst hide thy face, and I was troubled, Psal. 30. 7. The soul in desertion, is within an inch of despair; in affli∣ction the world is against a man, in tentation Satan is against a man, in desertion God is against a man. Alstead calls desertion an agony of conscience;* 1.48 this made the Prophet Jonah call the Whales belly the belly of hell, because he was deser∣ted
there; Jonah 2. 2, 4. Out of the belly of hell cryed I, then I said I am cast out of thy sight.
Heman grew distracted upon the suspension of Gods favour, Psal. 88. 16. While I suffer thy terrors, I am distracted; but death will free from desertion: a believer after death shall never see any more E∣clipses; God will draw aside the Curtain, and pull off his vail, and the soul shall be for ever sunning it self in the light of Gods counte∣nance.
[ 8] 8. Death will put an end to the imperfections of nature. Our na∣tural knowledge is very imperfect; the most perceptive, intelligent person, may say as Agur, Prov. 30. 2. I have not the understanding of a man. Since the fall, the lamp of reason burns dimme; there are many arcana naturae, knots in na∣ture that we cannot untie. Why Nilus should overflow in summer,
when by the course of nature wa∣ters are lowest; why the Load-Stone should incline to the pole starre; why the Sea should be higher than the earth, yet not drown it. How the bones grow in the womb, Eccles. 11. 5. Many of these things are riddles and para∣doxes; by eating of the Tree of knowledge, we have lost the key of knowledge;* 1.49 how are we maim'd in our intellectuals! by the fall we have lost our head-piece; there are some diseases which would make Galens head ake to finde out. The River Euripus was too deep for A∣ristotle; the Poet could say,
Felix qui potuit rerum cognoscere causas.* 1.50—
Socrates said on his death-bed, there were many things which he had yet to learn; our knowledge is like the twilight, dim and duskish: the greatest part of our knowledge, is not so much as the least part of
our ignorance, all which considered, no wonder to hear this language from a Saint, cupio dissolvi, I have a desire to depart; death crowns a Christian with fulnesse of know∣ledge; when he is snuffed by death, the candle of his understanding will burn brighter; at death a child of God doth perfectly recover the use of his reason.
[ 9] 9. Death will put an end to the imperfections of grace; our graces are our best jewels, but here they are in their infancy and minority; therefore the Saints are said to re∣ceive but primitias Spiritus, the first fruits of the Spirit, Rom. 8. 23. The best Christian is like a childe put out to Nurse, he is very weak in grace, faith is feeble, love luke∣warm; grace though it be not dead, it is sickly, Rev. 3. 2. Strengthen the things which are ready to dye; grace is like gold in the oare, drossy and impure; the most refined soul
hath some dregs; this Motto may be written upon a Christians graces;—plurima desunt—he that shoots furthest in holinesse, comes short of the mark of perfection* 1.51; well then may a believer desire to be dissolved, death will free him from all the imperfections of his holinesse; it will make him pure as the Angels, not having spot or wrinckle, Ephes. 5. 27.
[ 10] 10. Death will put an end to a weary Pilgrimage; we are here in a pilgrim condition, 1 Pet. 2. 11. A Christian walks with his Pilgrims staffe in his hand, the staffe of the promise in the hand of faith;* 1.52 now death will put an end to this Pilgri∣mage; it takes away the Pilgrims staff, and sets a crown upon his head; no wonder that the gratious soul cries out with Saint Paul, having a desire to depart.
* 1.53Object. But against this it may be objected, some of the Saints have prayed against death; Hezeki∣ah when the message of death was brought, pray'd against it, and wept sore, Isa. 38. 2, 3. so that Hezekiah had not a desire to depart.
* 1.54Answ. 1. Hezekiah did not pray simply against death, but in a limi∣ted sense, at that time; there might be several reasons assigned why at that time death was not welcome to him.
As, 1. Hezekiah desired to live awhile longer, that he might do more work for God, ver. 38. The dead cannot praise thee; intimating, that if he had been then taken off by death, he was capable of doing God no more service; he was loth to be cut down, till he had borne more fruit. Besides, had he then died in the infancy of Reformation, the adversaries of God would have insulted, and made songs of triumph at his Funeral.
2. Hezekiah was unwilling to dye at that time, because he wanted is∣sue. God had promis'd to David, 1 King. 8. 25. That those of his line which were godly, should not want some of their seed to succeed them in the Throne; now in this respect it was a great discomfort to Hezekiah to dye childlesse; for he might have thought himself no bet∣ter than an hypocrite, inasmuch as God had promised issue to the Kings of Davids line that feared him. Upon these, and other considerati∣ons, Hezekiah might pray against death at that juncture of time.
And whereas it may be said that many of Gods children are unwil∣ling to dye. I answer, a Christian is a compounded creature, flesh and spirit, and from this composition there may be a conflict between the fear of death and the desire of death, but at last the spiritual part prevails; and as faith grows stron∣ger,
fears grow weaker; thus it was with Paul, having a desire to depart
So much for the first branch of the doctrine, that it is the desire of a true Saint to be gone from hence; [having a desire to depart.]
2. I proceed now to the second branch of the doctrine, that it is a Saints desire to be with Christ. Saint Paul long'd to lie on that soft pillow where John the beloved Di∣sciple did, viz. the bosome of Je∣sus * 1.55; There had been little com∣fort in departing, if the Apostle had not put in this word, to be with Christ. Death will make a glori∣ous change to a believer; 'tis but crossing the mare mortuum, the dead Sea, and he shall be with Christ. Death to a childe of God is like the Whirl-wind to the Pro∣phet Eliah, it blew off his mantle, but carried the Prophet up to hea∣ven. So death is a boisterous wind
which blowes off the mantle fo the flesh, (for the body is but the mantle the soul is wrap∣ped in) but it carries the soul up to Christ; the day of a believers dis∣solution, is the day of his coronati∣on. Though death be a bitter cup, here is sugar at the bottome, it translates the soul of a believer to Christ; though the flesh calls death the last enemy,* 1.56 yet faith calls it the best friend, it brings a man to Christ, which is far bet∣ter.
This word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be with Christ, implies three things,
1. To be with Christ, implies, Intuition, 1 Joh. 3. 2. We shall see him as he is; here we see him as he is not; he is not mutable, he is
not mortal; in heaven we shall see him as he is. When Socrates was to die, he comforted himself with this, that he should go to the place where he should see Homer and Mu∣saeus, and other Worthies who lived in the Age before him. A believer may comfort himself with this, that he shall see Christ; here we see him but through a glass darkly; but what will it be, when he shall be bespangled in all his Em∣broidery, and shall shew forth himself in his full glory to his Saints!* 1.57 He in Lucian said to his friend, I will shew thee all the glory of Greece, when thou hast seen Solon, thou hast seen all: So he that sees Jesus Christ, sees all the glory of Paradise, Christ be∣ing the mirrour of beauty, the quin∣tessence of happinesse.
Some ask the question how and in what manner we shall see Christ,
whether we shall see his God-head with bodily eyes? it is not good to be wise above what is written; thus far I think may with modesty be as∣serted, that we shall with our bodi∣ly eyes, behold Christs humane na∣ture! His glory as a Mediatour shall be visible to the Saints, and shall be beheld by glorified eyes; in this sense that Scripture is to be under∣stood, Job 19. 25. with these eyes shall I see God; great and amazing will that glory be which shall sparkle from the humane nature of Christ; if his transfiguration was so glori∣ous, * 1.58 what will his inauguration be. Austin wished that he might have seen three things before he di∣ed; Paul in the Pulpit, Rome in its glory, and Christ in the flesh; but what were that to this sight of Christ in heaven? we shall behold not a crucifyed body, but a glorify∣ed body.
[ 2] 2. To be with Christ, implies
Fruition; we shall not only see him, but enjoy him: therefore in Scri∣pture the Saints are said not only to behold him, but to be glorified with him, Rom. 8. 17. and glory is said not only to be revealed to us, but in us, Rom. 8. 18. And enter thou into the joy of thy Lord, Mat. 25. 21. not only see it, but enter into it. A man may see a fair Arbour drawn upon the Wall, but he can∣not enter into it; this glory of hea∣ven may be entred into; as the spunge sucks in the wine, so there shall be a libation and sucking in of glory; from this fruition of Christ, a torrent of divine joy will flow into the soul.
[ 3] 3. To be with Christ, implies Duration, 1 Thes. 4. 17. So shall we ever be with the Lord; the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the fashion of the world passeth away, 1 Cor. 7. 31. Earthly comforts though they may be sweet, they are swift; Plutarch reports of Alexan∣der
that he caused to be painted on a Table a Sword within a Wheele: implying, that what he had gotten by his Sword was subject to be tur∣ned about with the Wheele of pro∣vidence; if we had the longest Lease of these things, it would soon be run out; but this priviledg of being with Christ, runs parallel with eternity: so shall we be ever with the Lord.
* 1.59 Use 1. See from hence the diffe∣rence between a believers depart∣ing and a wicked mans departing; to a believer it is an happy depart∣ing, to a wicked man, it is a sad departing, there's nothing but de∣parting; he departs out of this life, and he departs from Christ, depart from me ye cursed; he departs from beams of glory, into flames of fire; he departs from the society of Angels, into the fellowship of Di∣vels, Mat. 25. 41. He hath never done departing; 'tis mors sine mor∣te,
the wicked shall be ever consu∣ming, yet never consumed; they may tremble to think of departing, well may the mourners go about the street when a wicked man dies; hell may rightly be called bochim the place of weepers.* 1.60
* 1.61See how little cause a child of God hath to fear death, when it carries him to Christ. This is a death-bed cordial; we are naturally possessed with a strange kind of pal∣pitation and trembling at the thoughts of death, as if we were in a shaking palsie* 1.62, whereas there is nothing more really advantagious to a Christian; death is a bridge that leads to the Paradise of God; all the hurt that death doth to a belie∣ver, is to carry him to Christ, and is not that farre better? death pulls off the rags of the body, and puts Christs Robes upon the soul. The serious consideration of this would make a believer above the desire of life, and the fear of death.
* 1.63Object. But may a childe of God say, I could rejoyce at the gain of death, but I fear the pain of death. I desire the Haven, but I tremble at the voyage.
* 1.64Answ. 1. In other cases we do not refuse pain; there is pain in the setting of a bone, in the launcing of a sore, yet we endure the pain contentedly, because it is in ordine ad sanitatem, in order to a cure. Death is an healing thing, it will cure a Christian of all his wounds; by making one issue, it cures all the rest.
[ 2] 2. Do we endure no pain at all in our life? Job felt so many mise∣ries, that he did choose rather to die than live, Job 7. 5. & 15. My flesh is cloathed with wormes, my skin is broken and become loathsome, so that my soul chooseth strangling and death, rather than life; the life of man is a continual catastro∣phe and is interwoven with mi∣series:* 1.65
some have felt more pain in their life, then others have at their death.
[ 3] 3. What are a few pangs of death, compar'd with the pangs of a guilty conscience, or with the flames of hell, which God hath freed a believer from? How light is death▪ compar'd with the weight of glory? 1 Cor. 4. 17. how short, in respect of eternity? the present suffering is not worthy of the glory which shall be revealed in the chil∣dren of God, Rom. 8. 18.
[ 4] 4. We make death more than it is; as the Moabites thought the wa∣ters had been blood, when they re∣ceived only a colour and tincture from the Sun-beams, 2 King. 3. 23. we fancy death worse than it is, we look upon it through a multiplying glasse; fear makes a Christian see double; shut the eye of sense, and open the eye of faith, and death will appear lesse formidable.
* 1.66Use 2. Let us then put our selves upon a scrutiny and trial whether we are persons that shall go to Christ when we dye? 'tis certain we shall depart, but the question is whether shall we go to Christ?
* 1.67Quest. How may that be known?
* 1.68Answ. If we are in Christ while we live, we shall go to Christ, when we dye; union is the ground of pri∣viledge; we must be in Christ, be∣fore we can be with Christ* 1.69; ma∣ny hope to go to Christ when they dye, but they are not in Christ; are they in Christ that do not know him? are they in Christ that hate him in his Ministers, in his Ordinan∣ces? oh labour to be in Christ.
* 1.70Quest. How is that?
* 1.71Answ. By faith; faith is the uniting grace, it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as Chrysostome speaks; it is the vital, radical, cardinal grace: this gives the interest. Faith is the queen of
the graces; by faith we take Christ as a husband, and give up our selves to him as a Lord; faith is a Christ approptiating grace; it hath both a relying and an applying faculty; Christ is the Ring, faith is the fin∣ger that puts on this Ring; faith opens the Orifice in Christs sides, and drinks in his blood* 1.72; faith is both justifying and sanctifying; it fetcheth blood out of Christs sides to pardon, and water out of his sides to purge, 1 John 5. 6. Oh with all gettings get faith.
* 1.73Quest. But there is much deceit about this grace? The Cyprian Di∣amond (saith Pliny) looks like the true Indian Diamond, but it is not of the right kinde, it will break with the Hammer. The De∣vil hath his bad wares, and coun∣terfeit graces to put off; how therefore shall we know a true faith from a false and spurious?
* 1.74Answ. I shall give you two diffe∣rencing notes.
[ 1] 1. True faith is ever found in an heart deeply humbled for sinne, Acts 2. 37. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they were pricked at their hearts; here was the first budding of faith; you never saw a flower grow out of a stone, nor faith out of an heart of stone. Faith is an hearb that grows alwayes in a moist soile, in a weeping eye and a broken heart; Mark 9. 24. The father of the childe cried out with teares, Lord I believe. This flag of faith grows in the water.
[ 2] 2. True faith is operative; the Lapidaries say there is no precious stone but hath virtutem insitam, some vertue latent in it; so we may say of precious faith; it hath hidden vertue in it, 'tis very operative, it works out sin,
Acts 15. 9. It works by love, Gal. 5. 6. it is full of good works, James 2. 17. it makes the tongue speak for Christ, the head study, the hands work, the feet runne in the wayes of his com∣mandments; faith comes with power upon the heart, 2 Thes. 1. 11. The work of faith with pow∣er * 1.75, it hath a restraining and constraining power; by this we may know whether ours be a true faith or no. I have read of a father who had three sonnes, and being to dye, he left in his Will all his estate to that son who could finde his Ring with the Jewel which had a healing ver∣tue; the case was brought be∣fore the Judges, the two Elder sonnes counterfeited a Ring, but the younger son brought the true Ring, which was proved by the vertue of it, whereupon his fathers estate went to him; to this
Ring I may compare faith, there is a counterfeit faith in the world, but if we can finde this Ring of faith which hath the vertue in it, both purgative and operative, this is the true faith which doth interest us in and intitle us to Jesus Christ, and if we are in Christ while we live, we shall be with Christ when we dye; where faith gives a propriety, death gives a pos∣session.
* 1.76Use 3. Here is then comfort in the death of our Religious friends,* 1.77, though they depart from us, yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they go to Christ which is farre better; we should mourne for them who are living, yet dead in sinne; and rejoyce for them who are dead, yet live with Christ; This our dear brother interred, had holy pangs of desire which seemed no lesse strong than the pangs of
he panted after God as his ulti∣mate and supreme perfection; he did often with joy repeat the words of the Text, and seemed to roule them as honey under his tongue; we may therefore en∣tertain good hopes of him that he is placed in that Paradise of God which he thirsted after, I wished him to look up to the merits of Christ; I must (saith he) rest there or no where. O what a comfort is this to think that our friends are not onely taken away from the evil to come* 1.78, but that they are with Christ; why should we be sad at their preferment? they have their Crowne, 2 Tim. 4. 8. their Throne, Revel. 3. 21. their white Robes, Revel. 7. 9. Why should we weep immoderate∣ly for them who have all teares wiped from their eyes? they enter into the joy of their Lord; and why should we be swallowed up of
grief for them who are swallow∣ed up of joy* 1.79; they that dye in the Lord, are not amissi, but prae∣missi * 1.80, they are not lost, but sent a little before, we shall shortly overtake them. 'Tis but awhile when godly friends shall meet in heaven, and feast toge∣ther at the supper of the Lambe, Revel. 19. 9. 'Tis but a while when the Saints shall lie together in Christs bosome, that hive of sweetnesse, that bed of perfume. Blessed are the dead that die in the Lord, Revel. 14. 13. Why should we mourn excessively for them who are blessed? Oh let us not weep at the felicity of our friends, but rather long to depart and be with Christ, when we shall drink of those Rivers of pleasure which run at his right hand for evermore.
Deut. 3. 2. 29.
in di∣versa tra∣hor Velas∣quez.
Signifi∣cat con∣stringere, & coarcta∣re, sicut sit in obsidi∣onibus. Chemnit. Harm.
Note 1.
Ea lege nati su∣mus.
Hor. lib. 1. Carm. Ode 4.
Hor.
Paulus Jovius E∣log. lib. 2.
Mori ve∣lit non ex debito, sed ex bene∣placito. Bern.
Note 2.
Eo referri solet cum milites tentoriorum in quibus ad breve tem∣pus commorati sunt, fuues dissolvunt. Ve∣lasq.
Eccles. 12. 6.
Signifi∣cat ancho∣ram sol∣vere.
Metaphora ab iis sumpta, qui curru vecti cum ad locum destina∣tum pervenerint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicuntur, quod e∣quorum lora, & vincu∣la solvere consueverunt. Beza.
Phil. 3. 9.
Phil. 1. 20.
Phil. 1. 23.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Dicunt Anabaptistae animas usque ad resur∣rectionem corporum so∣pore quodam pressas, nec in bono esse nec in malo. Estius.
Justorumanimae, m••x us hujus carnis claustra exeunt, in caelestibus sedibus recipiuntur. Anselm.
Electis in morte datur vitae corona, Hierom.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chrysost. in loc.
Egregium erga Deum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 specimen.
Ver. 24.
Doct.
Psa. 49. 11.
Hac luce privabor, his orbabor bonis?
Phil. 3. 19.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theodo∣ret.
Corpus Graeci 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocant, quia in eo ani∣ma quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Stulti est compe∣des licet aureas a∣mare.
Egredere anima, egre∣dere; quid times?
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ignat. Epist. 7. ad Ant.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. hom. 5. ad Antioch.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plat. in Cratylo.
Ab hoc corpore su∣ga & elap∣sio pro sum∣mo munere desideratur. Austin.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Macar. hom. 16.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Macar. hom. 8.
T••nt••t error ut decipiat, tentat do∣lor ut frangat ten∣tat libido ut accen∣dat, tentat typhus ut extollat. Austin.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Rom. 3. 8.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Socr.
Ovid.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Menand.
Isa. 57. 20
Mors molestiam idimit. Isi∣dor.
Agon conscientiae, anxietas infernalis.
Luke 11. 52.
Virg. Geor. l. 2.
Eccles. 7. 20.
Considerandum est renunciasse nos mundo, & tanquam hospites & peregrinos isthic interim degere. Cy∣prian de Mortal.
Object.
Answ. 1.
Joh. 21. 20.
1 Cor. 15.
In calesti vitâ sine aliquo taedio ma∣nens aternitas, in∣spectio sola divinita∣tis efficit ut beatius nihil esse possit Cassi∣dor. Ep. l. 5.
Mat. 17. 2.
Use 1. Inform. Branch 1.
Mat 8. 12.
2. Branch
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys.
Object.
Answ. 1.
Mors e∣quidem non est mala, sed iter ad mortem miserum. ••rasm.
Use 2. Trial.
Quest.
Answ.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ig••
Quest.
Answ.
Per fidem Christi sanguinem sugimus & iuter re∣demptoris nostri vul∣nera lin∣guam figi∣mus. Cypr.
Quest.
Answ.
Addit co∣natum quendam & elevatio∣nem animi. Aquin.
Use 3. Comfort.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost.
Isa. 57. 1.
Mors non est interi∣tus sed in∣troitus, non est exitus sed transi∣tus. Cypr. de mortal. Austin Epist. 6.
Mors non est interi∣tus sed in∣troitus, non est exitus sed transi∣tus. Cypr. de mortal. Austin Epist. 6.