Tvvo funeral sermons much of one and the same subiect; to wit, the benefit of death. The former on Philip. 1. 23. The latter on Eccles. 7. 1. By Thomas Gataker B. of D. and pastor of Rotherhith.

Tvvo funeral sermons much of one and the same subiect; to wit, the benefit of death. The former on Philip. 1. 23. The latter on Eccles. 7. 1. By Thomas Gataker B. of D. and pastor of Rotherhith.

Table of contents

Title page

TO MY LOVING VNKLE Mr NICOLAS CRISP, AND TO MY KIND COSENS Mrs Rebekka Stroud, Mrs Anne Skelton, Mrs Eſter Whitaker his Daughters, with the reſt of that Familie; happy imitation of the holy deceaſed both in Life, and in Death.

THE TESTIMONIE Giuen to Mrs REBEKKA CRISP at her Buriall.

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

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Quae Lipſius ſic vertit.

Lugere amicos mortuos minimè decet.

Non mortui etenim ſunt: ſed illam ipſam viam,

Quam mox neceſſum inire nobis [...]mnibus,

Illi praiuerunt: & ecc [...] poſtmodù̄m

Tranſgreſsi in vnum idem (que) diverſorium

Coniuncti agemus quicquid eui relliquum eſt.

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PAVLS DESIRE OF Diſſolution, AND DEATHS ADVANTAGE.

A SERMON PREACHED at the Funerall of that right vertuous and religious Gentlewoman Mrs Rebekka Criſp, togither with the Teſtimonie then giuen vnto her.

By T. G. B. of D.

LONDON, Printed by Edward Griffin for William Bladen, and are to be ſold at his ſhop at the ſigne of the Bible, neere the great North dore of Paules. 1620.

TO MY LOVING VNKLE Mr NICOLAS CRISP, AND TO MY KIND COSENS Mrs Rebekka Stroud, Mrs Anne Skelton, Mrs Eſter Whitaker his Daughters, with the reſt of that Familie; happy imitation of the holy deceaſed both in Life, and in Death.

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MY right deere, and deſeruedly beloued Allies; finding among my looſe papers the notes of that Sermon that I made at the enterrement of that bleſſed Saint, lately wife to the one, and mother to the reſt of you, collected and transſcribed not long after at the requeſt of ſome of you for your owne priuate vſe and benefit: I thought it would not be amiſſe to make it more publike; (the rather for that diuers ſeemed to deſire it) and to adde vnto it the [Page] teſtimonie then truly and vpon good ground giuen vnto her: partly for the propagating and perpetuating of the memory of ſo worthy a ſeruant of God, and partly alſo and more principally for the enciting and egging on of others, of that Sex eſpecially, to the imitation of her. [...] Ariſto [...]. ethic. l. 10. c. 1. Exempla maximè mouent. Cic. de orat. lib. 3. Validiora ſunt exempla quàm verba, & plen [...]us opere d [...]cetur quàm vcce. Leo ſerm. de ieiun. Good Examples (as the Heathen man obſerueth) are of great force; and are therefore (not without cauſe) ſo frequently propounded1. Cor. 11. 1. Epheſ. 5. 1, 2. Phil. 3. 17. Hebr. 12. 1, 2. & 13. 7. Iam. 5. 10. in Gods word.Longum eſt iter per praecepta: breue & [...]fficax per exempla. Sen. epiſt. 6. They preuaile oft more then precepts. Precepts ſhew vs what we ſhould do: Examples goe further, and ſhew vs how we may doe it; andHoc plus valent exempla, quod fieri poſſe docent quod factum eſt. Sermo quidam vinus & efficax exemplum operis eſt, facilè perſuadens quod intendimus, deum factibile probat eſſe quod ſ [...]ademus. Bern. de reſurr. ſer. 2. Ex aliorum factis fieri poſſ [...] credunt, quod forte, dā putant non fieri poſſe, pigreſcunt. Aug. epiſt. 134. Adiuvari ſe exemplie exoptat humana infirmitas, quo facilius ipſa etiam nunc faciat, quae ali [...] feciſſe ante cognoſcat. Saluian. ad eccleſ. cath. l. 3. that the things enioyned vs may be done of vs, becauſe they haue been done by others [...] Iam. 5. 17. Lege Bern. ſerm. de Martino. like our ſelues before vs: and ſo they take away that obiection of impoſsibilitie, as if that were required of vs, that could not be done, or that none before vs euer did. Againe, as Examples in generall are vſefull; ſo Examples of this Sex are in ſome reſpect of the twaine the more needfull. That Popiſh conceit ſticketh ſtill in the mindes of many; that knowledge and booke-learning is for great Clarks onely; meane men, and women much more then, haue no neede of it, neither indeed can attaine vnto it. Yet God telleth vs that they mustIerem. 31. 34. all know him from the higheſt to the loweſt, Iohn 17. 3. whom he ſheweth mercy vnto in the remiſsion of their ſinnes. And ſurely, if to know God in Chriſt be life eternall; thenSi cognitio Dei vita aeterna, tum ignorantia Dei mors aeterna. Bern. in Cant. to be ignorant of him, cannot be, or bring but eternall deſtruction. Beſides thatGalat. 3. 28. [...]. Baſil. Sel. hom. 2. Chriſtianitie maketh no diſtinction of Sex. [Page] 1. Tim 2. 15. [...] Clem Alex. Paed [...]g l. 1. c. 4. The ſame common ſaluation is propounded to both Sexes: [...] Baſil. the ſame meanes of attayning it are likewiſe common to either.Act. 4. 12. 1. Cor. 11. 11. No ſaluation to man or woman but by Chriſt:Mark. 16. 16. John 3. 16. no intereſt in Christ but by Faith,1. Tim. 2 15. Iohn 11. 27. 2. Tim. 1. 5. exacted therefore of either: andRom. 10. 14, 17. [...]. Clem. Alex. ſtrom. l. 5. [...]. Marc. de lege ſpir. 102. Indiget fides cog [...]iti [...]ne, ſicut & cognitio indiget fide: neque enim eſſe poteſt ſides ſine cognitione, ne (que) eſt cognitio aliquid ſine fide. Theodor. de cur. Graec. aff. l. 1. no Faith without knowledge, the maine ground-worke of Faith. Now as there is a neceſsitie of knowledge, faith, feare of God, and other ſpirituall graces in either, ſo there is no impoſsibilitie of attaining them, and ſome good meaſure of them, vnto either. Examples of the weaker Sex apparantly prouing this, are in that regard the more effectuall; for that, as they ſhame men, if they come ſhort of ſuch, ſo they giue women incouragement to contend, and good hope to attaine vnto, what they ſee others of their Sex haue before them by like contending attained. But domeſticall examples are of all other the moſt powerfull. And therefore whatſoeuer effect this ſhall haue with others, it ought in ſpeciall manner to preuaile with you, who had ſo ſpeciall intereſt in her, whoſe memorie is ſo ſacred with all thoſe that here knew her, and who were continuall eye-witneſſes of thoſe her gratious parts and godly courſes, which most others had in part onely by heare-ſay. And doubtles that is the greateſt honour we can doe to our religious Aunceſtors deceaſed, if we endeuour ſo to reſemble them in good [...]s and godlineſſe, that by our religious courſes and cariage we may be knowne to haue come of them, and they may ſeeme to ſurviue in vs. The manner of her end, ſo ſweet, ſo cheerefull, ſo comfortable, ſhould the rather encite you hereunto, that, if you deſire to finde that comfort then that ſhe did, and to giue that comfort to [Page] others, that you had then in her, you take that courſe that you ſaw ſhee did, lay a ſure foundation in life for comfort in death, and be continually building vpon it when it is once ſurely laid. Now that this weake worke may a litle at leaſt further you therein, he vouchſafe to grant, whoſe power appeares in our weakneſſe, and who by weake meanes is able to effect weighty matters: To his bleſsing, I commend both you and it, and ſo rest

Your louing Coſen Tho: Gataker.

THE TESTIMONIE Giuen to Mrs REBEKKA CRISP at her Buriall.

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THE Bodies of Gods Sants as well as their Soules are1 Cor. 6. 19. members of Chriſts bodie, and1 Cor. 6. 19. Temples of Gods Spirit: and are therefore in decent and honeſt manner to be laid vp in the wombe of our common Mother the Earth. The performance of this laſt office to our right deare and deſeruedly reſpected Chriſtian Siſter, Mrs Rebekka Criſp, hath occaſioned this Aſſembly. Concerning whoſe religious courſe of life and conuerſation, togither with the Concluſion thereof ſutable and correſpondent to the ſame, much might be ſaid, and much be ſpoken, yea ſo much, that it might to ſtrangers ſeeme either meere formalitie or plaine flatterie, yet by thoſe that throughly knew her, would not onely be acknowledge [Page] for truth, but to come far ſhort of that that [...] But neither [...] my wont, [...] I, [...] long in this kinde: [...] rather, for that many take therin too much libertie, and this exerciſe being intendedMagis viuorum ſolatiae, quàm mortuorum ſubſidiae. Aug. de cura pro mort. ger. more for the inſtruction of the liuing then for the commendation of the dead.

That which I ſhall ſpeake of her, to the glory of Gods grace in her, and the prouoking of others to the imitation of her, ſhall be in few words, and referred to two heads, her Piety, and her Patience.

For the former: it had pleaſed God to grace her with a meaſure more then ordinarie of ſpirituall grace, and of ſuch graces as are not ſo ordinarily incident to that [...] of [...], and ſoundnes of judgement [...]. Which [...] accordingly applied and imployed, (part [...]y by conſtant frequenting of the publike Miniſterie, while God gaue leaue and libertie, and p [...]tly: [...] both then and during the times of [...] meditation and priuate conference with ſuch as reforted vnto her,Rom. 12. 2. and might that way further her, * to the ſearching out of the good and holy and acceptable will of God. In this hinde ſhee was a great Queſtioniſt▪ and (as thoſe religious Romane Paula, Marcella, & Euſtochium. Legatur Paulae epitaph: & Hierenymi Epiſtola ad eaſdem. Ladies were ſometime to [...]) a whe [...]ſtone to my ſelfe, and I doubt not but the like alſo to others,Sic Hieron. ad Marcellam; Maguis pro [...]cas quaeſtionibus, & torpēs acio ingenium, dum interr [...]gas, doces. by her ſtudious enquirie occaſioning the mo [...]e diligent ſearch, and the more exact diſcouery of many particulars: In regards whereof I may well, and doe freely and ſincerely confeſſe, that, ſo oft as I reſorted [Page] vnto her, I did tam proficere quàm prodeſſe, as well benefit by her, as benefit her.

Neither were theſe her Queſtions, as with many, Later unculis I [...] ditur; In ſupervacuis ſub [...]ilit as teritur. ſ [...]hol [...], noes vitae diſcitur. Sen. epiſt. 106. Qu [...]ſcire magis i [...]vat quàm prodeſt▪ Ibid. In quibus [...]ihil ali [...]d quàm acumen exercetur. Ib. 109. Quibus quiſquis ſe tradidit, quaeſtiunculas quidē r [...]fras nectit; cater [...] ad vitam nihil profici [...] Ibid. 111. Quibus doce [...] magis diſputare quàm viuere. Ib. 9. 5. tending to idle ſpeculation; meere curioſities, or vaine niceties, like a game at Cheſſe; rather quirks of wit, fit for diſputation in ſchooles, then rules of vſe for direction of life; but of ſuch points as bent and aymed at the practiſe of piety, the tryall of faith, and ſound ſanctification: That wherein ſhee principally deſired and endeuoured to profit; and ſo profited, that I may truly ſay of her, that ſhee had not [...]. 2. Tim. 3. 5. an outward ſhew and ſemblance of godlineſſe, or a verball diſcourſe of it, (the common fault of too many profeſſors among vs) but the very power and efficacie of it in extraordinary manner and meaſure both imprinted in her heart, and expreſſed in her life: She had learned,Sen. epiſt. dicta in facta vertere, to turne words into works; and as Luk 2. 19. to treaſure vp with Mary what ſhee heard and learned in her heart, ſo to worke it into the affection, and to bring it forth into action, to affect it with her heart, and to effect it in her life.

This, among other things, her ſincere piety, appeared in her ſingular Patience. And it is Patience indeede, that putteth Piety to the proofe. God had trained her vp a long time in the ſchoole of affliction; and ſhee was therein a good proficient: her afflictions being vnto her, asGen. 17. 7. the waters to Noahs Arke, a meanes to carry vp her thoughts and deſires higher to heauen-ward. It pleaſed God to bruiſe her with paines and weaknes, and euen to [Page] [...] Eſai. 53. 10. [...] Pſal. 90. 3. grinde to po [...]der her vigor with continuance of affliction. Which yet ſhe euer ſuſtained with great willingnes ofminde,Pſal. 90. 3. hauing oft in her mouth that worthy ſpeech of Dauid, 2. Sam. 15. 26. Behold, here I am, let him do with me what he will; and [...]rudir [...] cupiens flagell [...], non erut [...] do Job [...] Bern. in Cant. 33. deſiring euer, as ſhe proteſted oft in the middeſt of her paines, not ſo much the remouall of the croſſe, which ſhee eſteemed but light, as patience to beare it, and grace to make vſe of it: complaining of nothing ſo much in her afflictions, as that by meanes of them ſhe was diſabled to the performance of ſuch duties as ſhee deſired with her Familie, and reſtrained in the intention of her ſpirituall meditation; if in any thing impatient, impatient of [...]ought that hindred that way.

Neither was this her patience ſuch as proceeded either from ſome ſenſeleſnes and ſtupiditie, or from ſome kinde of immanitie and inhumanitie,Qualu Stoicorū illa [...]. Aſfecti [...] humana (vel inhumana potius) canine aequanimitatis ſtupore formata Tertuli depatient. Indolentia iſta nō ſine magna mercede cantingit, immenitaris in, ſtuporis in corp. re. Grantor apud Oic. Tuſcul l. 3. Et verè Archytas in ethic. apud Stab. tō. 2. c. [...]s Ita enim [...]mendandus eſt locus ille, qui nō ſine mendo in vulgat ishabetur: nec corrigunt ſed corrumpunt mentē autoris, qui pro ſubſti [...]u [...]t: ſicut & ijde [...] fruſtra ſunt, dū [...]lauſulam noviſſimam ſine cauſa ſolicitant. as in ſome; (for ſhe was a woman made of meekenes and lowlines, of minde, as of a tender conſtitution her ſelfe naturally, and therefore ſoone ſenſible of paine and griefe, ſo full of bowels of mercy and tender compaſſion towards others, and free from all auſteritie and harſhnes of ſpira) butNon et vera pa [...]ientia, vbi non eſt vera ſapientla, (vbi non eſt vera pietas.) Cyprian. de patient. from an apprehenſion of Gods hand in thoſe things that befell her and a concoience of ſubmitting her will to his pleaſure whoſe wholly ſhe acknowledged herſelfe to be, and was content therefore wholly to be diſpoſed of by him.

[Page] But becauſePerſ [...]uerantia ſola virtutū coronatur. Bern. de temp. 114. Sola eſt cui aeternitas redditur. Idem de conſider. l. 5. Non inch [...]antibꝰ ſed perſeuerantibus praemium propunitur. Iſidor. de ſum. bon. l. 2. c 7. Siquidem, Non perſeuerare cultus eſt mutilus. Bern. in Cant. perſeuerance, as Bernard ſaith, is all in all; and is that that carieth away the crowne or the garland from all: Supereſt vt laudabile principium condignum conſequatur finem, & cauda hoſtix capiti coniungatur. Bern. ep. 24. & 165. Caput animalis cum cauda in ſacrificijs offerendū. Lev. 3. 9. quia ſine perſeuerantia nihil placet. Rad. Ardens in 1a. 40a. As the reſt of her life had bin, ſo her latter end was not vnlike; full of piety and patience, of alacritie and cheerefulnes, wholy taken vp with holy and heauenly meditation, and longing exceedingly for the time of her diſſolution. God ſhewed in her to all that were about her, that it is not in vaine ſincerely to ſerue him; and that a conſtant courſe of a religious life will miniſter aboundance of ſweet comfort in death.

About the beginning of her laſt ſicknes, ſhe ſent for me to her, whom (though the meaneſt of many that reſorted vnto her) in regard of ſome bond of alliance ſhe deſired to be, and made account ſhee might be boldeſt withall; and before ſome few of her familiar frends, made a worthy and pithy confeſſion and profeſſion of her Faith, too long to relate; laid open the grounds and notes of her aſſurance fetched forth of Gods word, of Gods loue vnto her, and of her owne vnto God; requeſting either to be better informed, if in ought ſhe were miſtaken, or to haue further confirmed by pregnant proofes out of Gods booke, what ſhe rightly apprehended. And this was the worke that by her good will ſhee then deſired to be continually taken vp with; forgetting her paines and weaknes when ſhe was about it, and neglecting her naturall reſt to attend it. So that ſhe might well ſay to God with Dauid, Pſal. 119 97. Oh how loue I thy law? it is my continuall meditation. And with Iob, Job. 23. 12. I haue preferred the words of thy mouth, not onely before my moſt deſired foode, but [Page]before my moſt needfull and naturall reſt. Yea ſo eager was ſhe vpon theſe things, that I was enforced oft to perſwade her to forbeare, conſidering her great weaknes, and to intermit the intention of her meditation, by giuing ſome way to reſt and repoſe. And here I cannot paſſe by one ſpeech vſed by her vpou ſuch an occaſion, which the rather I relate, to prouoke others by her example not to neglect the meanes of mercy and grace that God vouchſafeth them now, while they may follow them. After long diſcourſe to and fro, perceiuing, as I thought, her eyes to wax heauy, and her ſpirits fainty, and well knowing what need ſhe had of ſome refreſhing, I aduiſed her to compoſe her ſelf vnto reſt, which her long want of it required, and her eyes ſeemed to incline vnto, that it was beſt to take it while ſhe might, leſt ſhe ſhould after, want it when ſhe would. Her anſwer was that this was her beſt reſt, & that which ſhe found beſt refreſhing & ſweeteſt repoſe in; and that, ſaid ſhe, which you ſay of the one, may I much better ſay of the other: if to giue way to reſt I forbeare thoſe meanes of comfort that God by your preſence now affordeth me, I may hereafter want them when I would, and ſhall neede them.

Some conflicts ſhe had the day before her departure; but ſuch, through Gods goodnes, as laſted not long, and ended in that comfort, that continued with her to her end: which was ſo quiet and peaceable. that her departure was ſcarce ſenſible to thoſe that were neereſt about her.

I will add but a word, and that I ſpeake vnfainedly: I know Gods hand is not ſtraitned, neither is his [Page] grace ſcanted: yet, conſidering mine owne obſeruation & experience, but ſmall, I confeſs; as I haue not hitherto in all points met with her match, ſo I wiſh rather than hope to light oft on her like.

But let vs leaue her with the Lord in happines, in heauen: and apply our ſelues vnto that, that more principally concerneth vs, attending to ſuch inſtructions as ſhall (by Gods aſſiſtance) be deliuered, not altogither vnagreable to the preſent occaſion, out of that portion of Scripture, which I haue choſen to intreat of, concerning

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PAVLES DESIRE OF DISSOLVTION, AND DEATHS ADƲANTAGE the ground of that his DESIRE.

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PHILIPP. cap. 1. verſ. 23.‘Deſiring to be diſſolued, and to be with Christ; which is by much more the better.’

THE Apoſtle Paul was in a great ſtrait, when hee wrote this Epiſtle; in doubt, it ſeemeth, whether he ſhould rather deſire life or death: affected as a louing and loyall wife, ſaith one, Zanchius in Philip. whoſe huſband in a far countrey aduanced to great honor, writeth to her to come to him, but to leaue her children behinde her, as deere to her as her ſelfe; and in that regard diſtracted, on the one ſide deſirous to enioy her huſband, and on the other ſide loath to leaue her children behinde her, eſpecially yet vnable to helpe themſelues; and in that regard content yet to defer her owne honor and ioy in her huſband, till ſhe ſee them better able to ſhift for themſelues: Or, as a beggar-woman, ſaithBernard. in Cant. Bernard, who comming to a rich mans dore with a childe on her hand, is offered to come in and warme her and dine well, ſo ſhe leaue her childe, becauſe it is vnquiet, without; whoſe bowels earning with naturall affection toward the fruit of her [Page] wombe, make her willing rather to accept of a ſmall pittance without dores with her childe, then to dine largely and liberally without it, within. In like manner fared it with the bleſſed Apoſtle at this preſent. He deſired to be with Chriſt his husband, his head in happineſſe, in heauen. But the Philippians his litle ones, whom he had newly1. Cor 4 15. Galat 4. 10. bred, and not throughly yet1. Th [...]ſſ. 2. 7. nurſed vp, they hung on his hands, and had neede ſtill of his helpe: whom being loath therefore to leaue,Indalgenaū est houneſtis affectibus: & interdū, etiemſi premunt cauſſae, ſpiritus in honorē ſuorum vel cum tormento retinendus eſt; cum bono viro viuendum ſit, non quamdiu iuvat, ſed quamdiu oportet. Delicatus eſt, qui mori perſeuerat, qui [...] amicos tanti putat, vt diutius in vita commoretur. Etiā qui vult mori, qui cepit, vbi ſuorū vlilitas exigit, intermittat, & ſuis ſe cōmodet. Ingentis animi eſt aliena cauſa ad vitam reuerti. Sen. ep. 104. Vitam tibi ipſi ſi negas, multis negas. Sen. Theb. he was content for their gaine to defer his owne good, and to continue yet ſome longer time in this mortall and miſerable life, for the helping of them forward on the way to eternall lifeViſe Clem. Alex. ſtrom. l. 3. & Am broſ. ep. 12. qui & idem de Acholio epiſt. 49. de Martino Seuerus epiſt. 3. & Bern. de temp. 105..

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

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

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

The one concerning the lawfulnes or warrantableneſſe.

The other concerning the equitie or reaſonableneſſe of this deſire.

For the former,Branch 1. that a Chriſtian man may lawfully deſire death in ſome kinde and in ſome caſe, (as did1. King. 19 4. Elias, and Simeon Luk. 2. 29. vpon ſight of our Sauiour) is apparent, in that the Apoſtle not onely profeſſeth it here of himſelf, but writing by the Spirit of God, approueth it alſo, as in himſelfe here, ſo in others as well as himſelfe elſe-where2. Cor 5. 8..

And it may be further confirmed vnto vs,Reaſon 1. if we ſhall conſider;

Firſt, that death and departure hence by death, it is propounded as a bleſſingApoc. 14. 13., promiſed as a bleſing1. King. 14. 12, 13., and beſtowed as a bleſſingEſai. 57. 1.; and therefore may as a bleſſing alſo lawfully be deſired.Reaſon 2.

Secondly, that our deaths-day is our doomes-day Luk 16. 22, 23. Hebr. 9. 27.: that our going to ChriſtEccleſ. 12. 7. 2 Cor. 5. 8., as that his comming to vsJoh. 14. 3. 2. Theſſ. 1. 10. & 2. 1, 8.. Now a Chriſtian may loue, and long after the one2. Tim. 4. 8. Hebr. 9. 28., and therefore may lawfully deſire alſo the other.

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

But here may a queſtion or two be moued.

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

For the former, I anſwer; we may deſire death: Firſt, to be freed from mortalitie and the miſeries of this life1. King. 19. 4.; that we may rest from our labours Apoc. 14. 13.; that mortalitie may be ſwallowed vp of life 2. Cor. 5. 4.; which can not be in ordinarie courſe but by death.

Secondly, to be freed from ſpirituall euilsRom. 7. 24., that will not leaue vs but by deathEccleſ 7. 22. Rom. 67..

And laſtly,Queſtion 2. in regard of thoſe benefits, that death further bringeth with it; that we may come home to God2 Cor. [...]. 8., and be for euer with Chriſt1. Theſſ 4. 7..

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

Secondly, it muſt be with ſubmitting of our wils to Gods willMatth. 26. 39.; content to wait Gods leiſure, and to abide Gods pleaſure for death or for life2 Sam. 15. 26..

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

Now for the latter Branch, that euery Chriſtian man hath good cauſe & great cauſe to deſire death; (beſides that the Apoſtle as he deſireth it,Branch 2. ſo he hath good ground for his deſire in that kinde2. Cor. 5. 8. and in this place.;) it may further more clearely appeare vnto vs, if we ſhall conſiderademptionē malorum, & aleptionē bonorum. the euils that death freeth vs from, togither [Page] with the benefits that it bringeth vs vnto.

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

The corporall euils may be referred to 4 heads: Firſt,Euils thoſe iniuries and wrongs that Gods children ſuſtaine at the hands of worldly men that here oppugne and oppreſſe them.Corporall 1. For all that will liue, godlily, while they liue here, muſt looke to ſuffer perſecution 2. Tim. 3. 12. nunquā deerit perſecutio Chriſtiano, ſicut nec Chriſto, Si ergo pro Chriſto preſſuram nondum pateris, vide ne piè viuere in Chriſto nōdū ceperis. Aug. in Pſal. 55. Fidenter dico, quia minus piè viuis, ſi minus perſecutionem pertuleris. Greg. ep. 27. l. 6.; and the way to Gods kingdome is through many tribulations Act. 14 23.: the world hateth them, becauſe though they be in it, yet are they not of itJoh. 15. 19.: and this hatred will laſt ſo long as the world laſtsLuk 21. 12, 16, 17.; ſo long as the one is in it,Troa. 29. 17. and the other of it: neither will it ceaſe to diſcouer it ſelfe in miſchieuous attemptsJoh. 16. 2. Pſal. 37. 12. 14., ſo oft as abilitie and opportunitie ſhall meete. In regard whereof, Chriſtian men, ſaith our Apoſtle, had they hope onely in this life, were of all men the moſt miſerable 1. Cor. 15. 19.. Chriſtian men therefore as they haue no cauſe to loue life; ſo they haue no neede to feare death: yea as they haue litle cauſe to loue this life, conſidering the wrongs that here daily they endure; ſo they haue great cauſe to deſire death, that putteth an end to them all; that ſetteth them and the wicked ſo far aſunder, that they can not one come any more at the otherLuk. 16. 26., to vex or moleſt or annoy one the other. In reſpect whereof it is well ſaid by ſome of the Ancients, that Gods children are neuer better deliuered, then when deliuered by death: for that then they are deliuered not out of one, but out of all troubles at once Aug. in Pſal. 34. 17, 19.; and ſo deliuered as they neede no further deliuerance any more Bern. in Pſal. 91. 15, 16..

Secondly,Corporall 2. thoſe temporall corrections and chaſtiſements, [Page] that the corruptions of Gods children by way [...] Ariſt. of cure here require. For here God is oftentimes cōſtrained to ſmite them with the wounds of an enemie, in ſharpe and ſeuere manner,ethic. l. 2. c. 3. becauſe their iniquities are many and their tranſgreſſions great and grieuousJerem. 30. 14.; to iudge them in this world, that they may not be condemned in the next1. Cor. 11. 32.. But after this life, as there ſhall be no neede of naturall foode or phyſicke for the bodie; ſo there ſhall be no neede of ſuch ſpirituall phyſicke for the ſoule. As we ſhall be rid of corruption, ſo we ſhall neede no more correction. As there ſhall be no vſe of preaching or ſacraments, ſo there ſhall be no neede of ſuch ſharpe courſes, as God is now faine to take with vs: for all griefe and paine ſhall be then done awayEſai. 35. 10.; and all teares wiped away from our eyesEſai. 25. 8. Apoc. 21. 4. Mors omnium dolorū & ſolutio eſt, & finis; vltra quam mala noſtra non exeant. Sen. ad Marc. c. 19. [...]. Aeſchyl.: we ſhall neuer feare then to taſte of Gods anger againeEſal. 54. 9. Corporall 3.; nor euer know what his diſpleaſure meaneth any more.

Thirdly, all laborious and painfull imployments: they reſt then from their labours Apoc. 14. 13.; which though the works themſelues are not euill; yet the paine and toile accompanying them is of the puniſhment of ſinneGen. 3. 19., and ſo euill in it ſelfe. Martha ſhall not neede then to complaine of Marie Luk. 10. 40, 41.: nor the Prophet neede by preaching to waſte his lights and his lifeEſai. 49. 4.. As all miſery, ſo all mercy and works of mercy ſhall then ceaſeIpſa ceſſabunt miſericordiae opera, vbi nulla erit indigentiae miſeria.. As there ſhall be then no hunger nor thirſt, nor other neceſſities of natureApoc. 7. 16. & 21. 4.: ſo we ſhall not neede there either to feede the hungry, as we did hereMa [...].25. 35, 36., or to haue a fellow-feeling of their hunger;Aug. de 10. chord. [...]. Sophal. that which maketh vs many times [Page] as miſerable, as thoſe themſelues are to whom we ſhew mercyHeb. 10. 33, 34. & 13. 3. miſ [...] ricordia nonnall is q [...]od miſerum cor faciat. Aug. contr. aduerſ. l. g.l 1. c. 20. & Iſidor. orig. l 10..

Fourthly, all infirmities and bodily paines and diſeaſes. Death is the beſt Phyſition [...]. Sophocl. [...], Aeſchyl. Vltimus & optimꝰ medicus morborum etiam immedicabilium mo [...]s., the beſt phyſick for them [...]. Euripid. Mors omnibus finis, multis remedium, nonnullis votum. Sen. ad Marc. c. 20.: it cureth vs not of one but of all, and of all at once; not for once onely, but for euer [...] Euripid..

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

Old age; ſaith one, is a diſeaſe euill enough of it ſelfeIpſa ſenectꝰ morbus eſt. Terent.: yea our life it ſelfe is a diſeaſeIpſa vita morbus eſt. Aug de tēp. 74., and a deadly diſeaſe, a diſeaſe vnto deathPſal. 89. 48.: and there is no meanes to cure vs of this diſeaſe but by death. We [...] freed from death by death; as by death Chriſt deſtroyed deathHebr. 2. 14.; while mortalitie is ſwallowed vp of life2. Cor. 5. 4., and immortalitie, the only true healthIpſa immortalitas vera ſanitas eſt. Aug. ibid., is atchieued by death.

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

The firſt of Satans temptations. The Chriſtian ſoule, while it is in this world, is in fight euer with SatanEpheſ. 6. 11, 12., who is continually labouring to worke our euill1. Petr. 5. 8., and to worke vs vnto euill1. Chron. 21. 1.: and if he can not draw vs out of Gods way, by beating and buffeting vs to vex and annoy vs2. Cor. 1 2. 7., and ſo to make Gods way as tedious and troubleſome, as he can poſſibly, vnto vsApoc. 12. 4, 13, 15, 17.. And this courſe he continueth with vs to our liues end, raging many times moſt furiouſly when we draw neereſt to our end, becauſe he knoweth his time then is but ſhortApoc. 12. 12.. But byEuils. Spirituall 1. [Page] death we preuaile againſt him, and get full victorie ouer himApoc. 15. 2. & 20. 4. & 12. 11.; when he is not onely ſo caſt out of vsIoh. 12. 31., that he can not ſway in vs, as before our conuerſion ſometime he didEph [...]ſ. 2. 2.; but is ſo ſhaken off from vs, that he can neuer once returne againe, as with our Sauiour he did ſometimeLuk. 4 13., to tempt vs. For our ſoules are out of his reach, when they are taken vp into heauenApoc. 12. 5., whither that wicked one hath now no acceſſeApoc. 12. 9, 10..

The ſecond ſort is of worldly prouocations and euill examples.Spirituall 2. The children of God while they are in the world, can not but liue among, and conuerſe with the wicked of the world1. Cor. 5. 10.: and liuing among them, and conuerſing with them, they can not but heare their blaſphemous ſpeechesPſal. 31. 13. Ier. 20. 10. Eſai. 36. 22. & 37. 23, 25., and ſee their lewd courſesPſal. 55. 9. & 119. 158., whereby they abuſe and diſhonor God: that which is a matter of no ſmall griefe and vexation to Gods childrenPſal. 119. 136, 158. 2. Pet. 2. 7, 8.; yea ſo great that it maketh them oft á-weary of their liuesGeneſ. 27. 46.. As indeed how can it be but a grieuous heart-ſore to any faithfull ſubiect and well-affected to his Soueraigne, to be conſtrained to abide in ſuch a place,Pſal. 120. 5, 6. and among ſuch people,Ierem 9. 2, 3. where his Lord and maſter is daily railed on and reuiled in his hearing, and thoſe things done daily in his ſight, that tend to the diſgrace and diſhonor of him, whom he deſeruedly moſt reſpects? But we are freed from all theſe euils alſo, when we go out of the world1. Cor. 5. 10.. For howſoeuer here the graine and chaffe lye togither in one fieldMath. 13. 25, 26, 30.; yet there the chaffe goeth one way, and the good graine another wayMath. 13. 12. Luk. 3. 17., the tares are caſt one way, and the good corne is caried another wayMath. 13. 30., euen [Page] into Gods garner, to a place where there ſhall be no matter of ſcandallMath. 13. 41., to make them ſtumble and fallRom. 14. 21. 1. Cor. 8. 9. or to vex and grieueRom. 14. 15. them any more.

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

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

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

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

The firſt is the full conſummation of Grace,Benefit 1. that is here but imperfect and in part1. Cor. 13. 9, 11.: as first fruits Rom 8. 23., but an handfullLevit. 23. 10. to the whole crop; as an earneſtpenny Epheſ. 1. 14. 2. Cor. 1. 22. & 5. 5. giuen in pledge of full payment. But if the firſt-fruits be ſo pretious1. Cor. 2. 9, 10, 11, 12. 1. Pet. 1. 7. 2 Petr. 1. 4., thoſe ſmall beginnings of Grace, that the true Chriſtian, the wiſe merchant, would not take the world in exchange for themMath. 13. 46.; that he counteth all the wealth of this world, but as traſh, as dr [...]ſſe and dongue in regard of themPhilip. 3. 7, 8, 9, 10.; oh what will the full crop be? if the earneſt-penny be ſo pretious, what will the entire payment be? And if we then thirſt and long after growth ofMath. 5. 6. grace, how ſhould we deſire death that bringeth with it a full conſummation of1. Cor. 13. 10. Viuere volunt vt perfecti ſ [...]nt. mori v [...]lint, & perfecti [...]. Aug. [...]n Mat. ſig. 17. grace, that bringeth grace to it full growth?

[Page] The ſecond Benefit is a perfection of gloryPſal. 84 11.; ſuch an excellencie as ſhall make vs not onely gratiousBenefit 2. in our ſelues,Rom. 2. 7, 10. & 5. 2. but moſt glorious alſo in the eyes of all that behold vs:2. Tim. 2. 10. that which the Apoſtle calleth2. Cor. 4. 17. [...] an exceeding exceſsiue eternall weight of glory: [...]. Themiſt. apud St [...]. c. 119. and ſaith further,that all the afflictions of this life, are not worthy once to be named with that glory, that in the next life ſhall be manifeſted, not vnto vs onely, but euen in vs Rom. 8. 18. [...] in nobis, Beza. neque enim erimus [...]tioſi ſpectatores, ſed participes gloriae. Bern. de diuerſ. 1..

When the ſunne of righteouſnes ſhall ſhine full vpon vsMalac. 4. 2., and ſhining full vpon vs, ſhall make vs like vnto himſelfeColoſſ. 3. 4.; ſo that we ſhall alſo ſhine as the ſunne in the kingdome of heauen Math. 13. 43.. This we are not able to conceiue what it is.1. Ioh. 3. 2. We can gueſſe ſomewhat at the former,2. Cor. 3. 18. becauſe we haue the firſt-fruits of it here:2. Theſſ. 1. 10. but this we are not able to giue almoſt any gueſſe at. But the Apoſtle Peter, in Chriſts tranſfiguration, ſeeing a glimpſe of it (oh it is good being here, ſaith he) would faine haue ſtayed there ſtillMath. 17. 4.. And the Apoſtle Paul that had ſeene it,bonum eſt nobis eſſe hîc. could not vtter what he had ſeene2. Cor. 12. 4., but longed exceedingly after it, as one neuer well till he were there2. Cor. 5. 2.. And vndoubtedly, enlarge we our mindes all that may be, we ſhall ſay, when we ſhall come to ſee and enioy it, as the Queene of the South, when ſhee came and ſaw Salomons royaltie1. King. 10. 6, 7., the one halfe, nay the hundreth part of that we ſhall finde there, was neuer either reported vnto vs, or conceiued of vs here.

The third Benefit,Benefit 3. is the inſeparable company of Chriſt. They ſhall follow the Lambe there, whitherſoeuer he goeth Apoc. 14. 4.. In this world is Chriſt ſaid to be with vs Pſal. 91. 15.: after this life are we Math. 28. 19. ſaid to he with him Iob. 14. 3. & 12. 26. & 17. 24..

[Page] Here he is ſaid to be with vs, while we ſoiourne from him 2. Cor. 5. 6.: there are we ſaid to goe to him, and to be at his home with him 2. Cor. 5. 8.. And if it be matter of much joy to haue Chriſt with vs here, what will it be to abide for euer with him there1. Theſſ. 4. 17.? If Chriſts preſence by his ſpiritIoh. 14. 16, 17, 18. be ſo comfortable here, that it is able to cheere vs vp in all our greateſt afflictionsRom. 5. 3. & 14 17.: what ſhall his glorious preſence be eternally there?

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

Againe; this life is the time of our contract with ChriſtHoſh. 2. 19, 20.deſponſabo te mihi. after this life commeth our mariage-dayApoc. 19. 7. & 21. 2.. Now as a virgin eſpouſed to one that is trauailed to the Eaſt-Indies, if ſhe do indeed faithfully and vnfainedly affect him, though ſhe ioy to read a letter, or to ſee ſome token from him, yet it is nothing in that kinde that can giue her contentmentNil mihi reſcribas: attamen ipſe veni. Penelope Vlyſſi. Ovid. ep. 1., but ſhee longeth for his preſence, deſireth to heare of his returne, and joyeth to thinke on that day, when meeting againe they ſhall be ſo matched, as they ſhall neuer more againe be ſo ſeuered. So here, though the Chriſtian ſoule contracted to Chriſt, during the time of this contract, in his abſence from herLuk. 19. 12., receiue many fauors and loue-tokens from himEpheſ. 4. 7, 8., as are all the bleſſings ſhe enioyeth here, be they ſpirituall or temporall1. Cor. 3. 21, 22, 23.; yet they can not all of them giue full contentment vnto her,1. Cor. 12. 4, 8, 9, 10, 11. but helpe rather to enflame her affection towards him, and make her,Rom. 8. 32. if ſhe ſincerely loue him, as ſhe profeſſeth and pretendeth to do, the more earneſtly and ardently to long for that day, wherein ſhe ſhall come inſeparably to be lincked vnto him, and euerlaſtingly to enioy his perſonall preſence, which aboue all things ſhe moſt deſireth.

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

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

Now the Vſe then of this point is firſt to ouerthrow the opinion of thoſe that thinke it not lawfull in any caſe to wiſh or deſire death,2 King. 22. 20. yea in regard of freedome from outward euils;Eſai. 57. 1, 2. ſithence it is promiſed,Apoc. 14. 13. as we haue ſhewed,Ʋſe 1. by God as a bleſſing, and as a bleſſing in that very kinde1 King. 14. 12, 13..

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

It followeth not. A man may deſire many things to be done,Tuſcul. lib. 1. which yet he himſelfe may not doe. A man may deſire the miniſterie1 Tim. 3. 1.: yet he may notQu [...]ntots mperator terrae huius in peregrinis l [...]is aut honoris ſpecie aut muneris alicuius cauſa iubet degere? nunquid hinc inconſulto Imperator [...] diſcedunt? & quāto amplius eſt [...] parere quàm h [...] manis? Ambroſ. de bon. mort. c. 2. make himſelfe a miniſterHabr. 5. 4, 5.. He may deſire to haue ſome malefactors taken away by the ſword of iuſtice: yet, being a priuate perſon, he may not do it himſelfe. So a man may deſire death, and ſeeke it at Gods hands; but not procure it or haſten it by any meanes of his owneVetat ille dominans in nobis Deus iniuſſu hinc not ſuo demigrare, Ci [...]..

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

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

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

Yea it ſheweth ſuch perſons to be poſſeſſed ſtill with a great meaſure of hypocriſie. For what is it [Page] but hypocriſie, when our prayers and our practiſe concur not, when the one is directly contrary vnto the other, when we are moſt vnwilling to that, that daily we would ſeeme to deſire Or how do not our prayers and our practiſe the one directly croſſe the other, when we pray daily to haue, not our will, but Gods will to be done Matth. 6. 10.; and yet when it commeth to the point,Meminiſſe debem [...] voluntatem not nō noſtrā, ſed Dei facere debere, ſecundū quod nos Deus iuſſit quotidiè orare. Cyprtan. de mortal. that God calleth vs to come to him, we hang back, and are vnwilling to do what he willeth vsQuam prepoſterum eſt, quamque peruerſum, vt cum Dei voluntatē fieri poſtulemus, quando evocat nos & aecerſit de hoc mundo, non ſtatim voluntatis eius imperio pareamus? Hoc nitimur & reluctamur, & pervicaciū more ſeruorum ad conſpectū Domini, cū triſtitia & maerore perducimur, nō obſequio voluntatis; & volumus ab eo praemijs caele ſtib [...] honorari, ad quē venim [...] inviti. Idē ib., would rather writh Gods will to ours, than conforme our will to his, would rather haue our owne will done againſt Gods will to our owne euill, then the will of our louing father wrought on vs for our good? How do not our tongues and our hearts apparently and exceedingly jarre, when we pray daily to God, that his kingdome may come Matth. 6 10., and yet we wiſh and deſire rather to ſtay here ſtill, where Satans throne Apoc. 2. 13. and kingdome2. Cor. 4. 4. Joh. 12. 31. & 16. 11. is; and where we our ſelues are in ſome degree ſtill of thraldomeRom. 7. 14, 23, 24., then to be tranſlated hence vnto that eternall kingdomeQuid rogamus & petimus vt adveniat regnum coelorum, ſi captiuit as nos terrena delectat [...] quid precibus frequenter iteratis rogamus & poſcimus, vt acceleret dies regni, ſo maiora deſideria, & vota potiora ſunt ſeruire iſthic diabolo, quàm regnare cum Chriſto? Cyprian. de mortal.; where we ſhall be abſolutely free from all ſpirituall ſeruitude, and ſhall reigne in glory for euer with Chriſt Ieſus our head?

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

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

Do we loue life? let vs loue true life, loue eternall life, loue that life that is life indeed2. Tim. 6. 19. [...]. vel vt [...].. For this life is no life, but a death rather than life [...], Eurip. [...]. Plato Gorg.. It is no true life that yeeldeth to death, that tendeth to death, that [Page] endeth in deathGen. 5. 27.: that is true life, that is eternall: that is true life,Pſal. 88. 48. that cannot be diſſolued by deathHebr. 7. 16. [...]. If we deſire ſuch life then, let vs deſire death: for there is no way to ſuch life but by death2 Cor. 5. 1, 4. Quod interim morimur, ad immorialitatē morte transgredimur: nec poteſt vita aeterna ſuccedere, niſi hi [...]c contigerit excire: [...] eſt exitus, ſed trā ſitus, & temporali itinere decurſo ad aterna trāſgreſſus. Cytrian. de mortal.

As a Chriſtian man therefore hath no cauſe to feare or abhorre deathQuid ni non timeat, qui mori ſperat? Sen. ep. 102., becauſe it can neither bereaue him of ſpirituallMath. 22. 32., nor debarre him of eternall lifeApoc. 20. 6.: (he dieth not, though he dyeIoh. 8. 51, 52. & 11. 25, 26.: his death is no death:) ſo he hath great cauſe to loue and deſire death, becauſe it bringeth him to perfection of ſpirituall life1 Cor. 13. 10., it placeth him in poſſeſſion of eternall lifeMath. 25. 46.. As he hath no cauſe to dread death, becauſe it cannot ſeuer him from ChriſtRom. 8. 38, 39.: ſo he hath good cauſe to deſire death, becauſe it bringeth him home vnto Chriſt2. Cor. 5. 8.. And it is no death, but life, to be joyned vnto him; as it is no life, but death, to be ſeuered from himNon eſt mors ſed vita, quae morientem Chriſto ſociat: non eſt vita, ſed mors, quae viuentē Chriſto ſeparat. Ambr. 1. Tim. 5. 6.

Ʋse 3 Thirdly, this ſerueth to ſhew the efficacie and excellencie of faith: it maketh thoſe things moſt cheerefull, moſt comfortable, moſt deſirable, that are moſt dreadfull, & diſcomfortable, and terrible [...]. Ariſt. ethic. l. 3. c. 6. [...]. Epicur. ad Menaec. apud Laert. in themſelues: it altereth cleane the nature of things: it maketh the world irkeſome to Paul Galat. 6. 14., which all men naturally deſire and delight in: it maketh death and diſſolution deſirable and delightſome vnto him, which all men naturally abhorre; inſomuch that though they be weary of life, yet they are vnwilling to dye; though they haue no pleaſure of their life, yet loath are they to leaue life, and to dye once, that they may liue euer. It is cleane contrary with Paul. His life is not deere to himAct. 20. 24.: and death is deſired of him2. Cor. 5. 10.: yea ſo much deſired, [Page] that he can hardly, but for others, induce himſelf to liue longerPhilip. 1. 22, 23, 24 Quod viuit, liberalitas eſt. Sē. ep.: it is as hard a matter to make him patient of life, as it is to make other men patient of deathPatienter viuit; delectabilitur moritur. Aug. in 1. Ioā. tract. 9.: it is a maſtery with them to make them willing to dye; it is a maſterie with him to make himſelfe willing to liue. And ſurely a great matter it muſt needs be, that maketh a man dye cheerefully, not as one weary of life2. Cor. 5. 4., but as deſirous of deathNet ſpe mortis patienter dolet, nec taedio doloris libenter moritur. hunc fert, illam expectat. Sen. epiſt. 98. Tam turpe putat mortem fugere, quàm ad mortem confugere. Ibid.; as deſirous of death, as other men are of life, becauſe in death and by death he looketh for lifeProv. 14. 32. Ʋſe 4..

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

Now that we may (with this bleſſed ſeruant and Apoſtle of Chriſt) loue death and deſire death, let vs ſo liue as we may not feare death. For how can a man deſire what he feareth1. Ioh. 4. 18.? Wouldeſt thou therefore haue death to be not terrible and horrible, but deſirable and delectable; not lamentable, but comfortable; not dreadfull, but cheerefull and delightfull vnto thee? (For it is not, neither can it ſo be vnto all, but vnto ſome onelyAd refrigerium iuſti vocantur, ad ſupplicium rapiuntur iniuſti. datur mors tutela fidentibus, perfidis poena. Cyprian. de mortal.; to thoſe alone that are qualified ſo,Meanes 1. as our Apoſtle here was.)

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

[Page] Yea take heede that the good bleſſings that God here vouchſafeth thee, cleaue not too cloſe to thee. For euen they are often vnto vs, as Abſolom to Dauid 2. Sam. 15. 6., a meanes priuily to filch our affections from God, and to make vs more vnwilling to go hence vnto God. Let vs remember that theſe things, though good things, are but as rings and louetokens that God wooeth vs here withall. And as it were but an harlotry loue in vs, to affect the preſent more than the party that ſendeth itMeretricius amor plus annulum quàm ſponſum diligere. Aug. medit.; ſo an abſurd and a prepoſterous thing, that Gods louetokens ſent to vs, ſhould leſſen our loue to him, and make vs leſſe deſirous of the fruition of him. Which that therefore they may not do, we muſt take heede that our hearts be not ſet too much on them Pſal. 62. 10.; that we vſe them ſo that we do not abuſe them 1. Cor. 7. 30, 31.; that we be not ſo deſirous ſtill to retaine them, that they make vs more vnwilling, parting with them, to depart to him that ſent them, when he ſhall call vs to come to him. Let vs ſo poſſeſſe them, that they hang looſe about vs: then when death commeth to ſtrip vs of them, they will go off with eaſe, as we ſlip off our garments, when we lay vs downe to ſleep. Otherwiſe if they cleaue to vs, we ſhall not part but with paine; as the ſhirt that ſticketh faſt to the vlcerous body, and pulleth skin and fleſh away withall: as the tooth, that ſtandeth faſt in the head, commeth not out but with much difficultie, teareth the gum, or bringeth a peece of the jaw away with it; when the tooth that is looſe, commeth out with eaſe.

Secondly,Meanes 2. hate ſinne, and death will be delightfull vnto thee. It is the loue of their corruptions, [Page] that maketh men loth to leaue themJob. 20. 12, 13., and loath to appeare there, [...]. Clem. [...]l. ſtrom. l. 5. where they muſt be called to account for them. The loue of ſinne maketh men feare death: and the hatred of ſinne would make men loue and deſire death. For he that hateth ſinne in himſelfeRom. 7. 16, 17., cannot but deſire to haue the bodie of ſinne wholy aboliſhed in his ſouleRom. 6. 6.: which, becauſe it will laſt with him as long as he liuethEccleſ 7. 22., and will not be vtterly abandoned till death;1. Joh. 1. 8. therefore the more he hateth it,1. Knig. 8. 46. the leſſe he loueth life; the more he abhorreth it, the more he deſireth death. As the more impatient of ſicknes, ſo the more impatient of ſinne, the more deſirous of deathRom. 7. 24..

Thirdly,Meanes 3. lay a good foundation for life eternall 1. Tim. 6. 19.. Labour to keepe a good conſcience, and the comfort of a good conſcience2. Cor. 1. 12. & 5. 8, 9., and death ſhall not be dreadfull but cheerefull vnto thee. For the godly hath hope euen in death Prou. 14. 32.. The worldly man hath his hope, as his happineſſe, in this life Pſal. 17. 14. alone. And therefore ſo long as life laſteth, ſome ſory hope he may haueDum ſpirat ſperat. Eccleſ. 9. 4. Aegroto dum aīa eſt, ſpes eſſe dicitur. Cic ad Attic. lib. 9. ep. 12. But when he dieth, his hope dieth with him Prou. 11.7. & 10.18. [...] Theocr. idyll. [...] Eurip. Troad.. And therefore iuſtly feareth he death, that putteth a finall end, as to his happineſſe, ſo to his hopes. Whereas the godly man retaineth his hopes, euen when life decayethProv. 14. 32. Dū expirat, ſperat. therefore iuſtly rifeſt then with him, becauſe he approcheth then neereſt to the accompliſhment of them. And therefore litle reaſon hath he to feare or abhor death, much cauſe to affect it, and cheerefully to expect it? For he that is in the ſtate of grace and life, cannot be put beſide it, or depriued of it by deathIoh 5. 24.. And he may well cheerefully expect,Rom. 8. 37, 38. and euen with triumph entertaine [Page] death1. Cor. 15. 55, 57. 2. Tim. 4. 7., that is to receiue and enioy a crowne of eternall life after death2. Tim. 4. 8. Apoc. 2. 10.. That therefore we may be confident in theſe our deſires, in coueting to remoue hence, that we may goe vnto God; let vs ſtudie ſo to carry our ſelues, that both ſtaying here, and remouing hence, we may be acceptable vnto him 2. Cor. 3. 8, 9..

Labour then for this:Meanes 4. yea labour not onely for it; but labour further, in the fourth place, to get aſſurance of it to thine owne ſoule2. Petr. 1. 10.. Labour (I ſay) to get aſſurance of Gods fauour in thy life, and thou ſhalt not neede to feare death1. Ioh. 3. 14, 19, 20, 21.. A man will neuer be afraid to go to God, if he know that in Chriſt he is reconciled vnto God2. Cor. 5.5.. He will neuer be afraid to lay downe this cotage of clay, if he be aſſured that he hath an eternall houſing, not made with hands, reſerued for him in the heauens 2. Cor. 5. 1, 2.. The want of the former, of the thing it ſelfe, maketh the vnfaithfull feare death; and not without cauſe; becauſe they haue laid no foundation for life after death; and therefore when they dye, they dye irrecouerably, they dye eternally, they paſſe not from death to life, but from death to deathApoc. 20. 14, 15. & 20. 6., or from death to ſuch a life, as is worſe than any death, a dying life and a liuing deathMors ſine morte: mors ſemper viuit: ſemper occidit, nanquam peroccidit. Greg. mor. l. 9. c. 38. & Beru. de cōſider. lib. 5.. The want of the latter, to wit, of the aſſurance of it, maketh euen many faithfull feare death; (though that without iuſt cauſe;) becauſe, though they haue laid a ſure foundation for life, and therefore cannot miſcary, but muſt needs doe well in death; yet they want the comfort of it, becauſe they do not apprehend it, becauſe they are not aſſured of itMiſer eſt beatitatcm qui neſcit ſuam.: which maketh them therefore with feare to expect death, as a ſergeant that came to [Page] arreſt them, and to carry them away to hell; which, if they could conſider of things aright, they had cauſe rather with great ioy to welcome, as Gods meſſenger,Meanes 5. ſent to conueigh them hence to heauen.

Fiftly, learne to dye whiles thou liueſt; learne to dye before death1. Cor. 15. 31. Mortē, dum adbnc viueres, imitatus, Ambr d: bon. mort. Egrogia res eſt mortem condiſcere. Sen. epiſt. 26.. Forecaſt thine endDeut. 32 19. Nulla res magis proderit, quàm cogitatio mortalitatis. Sen. de [...]ra. l. 3. c 42. Nullius rei melitatio tam neceſſaria eſt. L [...]em ep. 70. thinke oft on itMeditare mortem. Qui hoc d [...]cit, medi [...]ari libertalē iubet. Idē. ep. 26.; fit thy ſelfe for it; that though it come neuer ſo ſoone, neuer ſo ſodainly, it may not ſurpriſe thee vnawares, it may not finde thee vnfitted. He can not dye with alacritie, he can not in holy manner deſire death, that hath not fitted himſelf for death, that hath not before hand ſeriouſly thought on his end, and addreſſed himſelfe thereuntoMortē nemo hilaris excipit, niſi qui ſe ad ill [...]m di [...] compuſuerat. Sen. epiſt. 10.. Therefore men feare it, becauſe they are not prepared for it: therefore they dread it, becauſe it commeth ere they expected itI [...]pectata plus aggrauant. no vitas adijcst calamitatibus pondus. noc quiſquam mor: aliū non magis, qu [...]d etiam miratus est, doluit. Ideò nihil nobis im; r [...]uiſum eſſe debet. In [...] p emittendus est animus. Sen. ep. 91.. As thou art wont therefore ere ſleepe come vpon thee, to compoſe thy ſelfe vnto reſt, by ſtripping thy ſelfe, lying downe in or on thy bed, drawing the curtaines about thee, cloſing thine eyes, acting ſleepe as it were, before thou ſleepeſt: So endeuor daily, before death ſeize on thee, to compoſe and addreſſe thy ſelfe vnto deathCompo [...]e te ad diem illū. [...] ep. 26., by the ſerious meditation of thine vnauoydable end, as moſt certainely not farre ofDehemus animo pr [...]meditari, qu d aliquand [...] ſut [...]ri ſum [...], & quod, velimus nelimus, abeſſe longius non poteſt. Hierō. cpitaph Nepo [...]., ſo vncertaine how neere, by labouring to work out of thy minde ſuch ſecular, carnall, or ſatanicall conceits, as may bring thee out of loue with it, and by ſtriuing to bring thy ſelfe acquainted with it, yea to worke thine heart to a loue and a liking of it, that when it commeth, [Page] thou maiſt entertaine it, neither as a foe, nor as a meere ſtranger, but as a wonted gueſt, as an ancient acquaintance, as a familiar frendEffice mortē tibi cogitatione familiarem, vt poſſis, vbi fors tulerit, illi (laetus & alacer) obuiam exire. Sē. ep. It is a matter, as of much conſequence, for the furtherance of a cheerefull departure, ſo of great difficultie, not ſo ſoone atchieued, not ſo eaſily learned,Magna res eſt, & diu diſcenda, cum adventat hora illa inevitabilis, aequ [...] animo exire. Sen. epiſt. 30. as many men imagine: yea it is that, that we may well all our life long be a learning;Viuere totae vita diſcendum eſt; & quod magis fortaſſe miraberis, tota vita diſcendū eſt mori. Sen. de brev. vitae. cap. 7. ſince it is, or ought to be the maine ayme of euery mans whole life, to prepare and fit him for deathPrimus Pythagoras dixit Philoſophiam eſſe meditationē mortis, quotidie de carcere corporis nitentem edu [...]er [...] animae libertatem. Hi [...]ron. c [...]nt. Ruffi [...]. Philoſophiā eſſe. Socrates apud Clem. ſtrom. l. 5. Plato apud Plut. de plac. philoſ. Oi [...]. Plato Phaedon. Platonis ſententia eſt, omnem ſapientum vitam meditationem eſſe mortis. Hieron. epit. Nep [...]t. Plato Philoſophiam meditationem mortis eſſe dixit: Idem epit. Marcel. Philoſophum nihil op [...]rtet ſic agere, quam vt animum ſemper ſtudeat conſortio corporis ſeparare, & ideò e [...]iſtimandum, philoſophiam eſſe mortis affectum, (conatum Hieron.) conſuetudinem (que) moriendi. Apul. de philoſ..

Sixtly and laſtly, when thou lookeſt towards death, looke withall euer further than it. When thou meditateſt on death, meditate withall on thoſe benefits that ſhall accrue vnto thee by death. Oh could we ſee them, as Paul did, when he was rapt into the third heauen2. Cor. 12. 4.: we would neuer be well, vntill we were there. Nay, could we ſee but ſome glimpſe, as thoſe three Diſciples didMatth. 17. 3., of that glory; we would neuer lin longing till we were entred or entring into it. But this ſince we cannot hope for, till we come there; let vs labour with Moſes the meane while, with the ſpirituall eye of the ſoule, with the eye of faith and meditation, to ſee him that cannot be ſeene Hebr. 11. 27.; yea to ſee that, that cannot be ſeene Hebr. 11. 26.; to ſee that with the ſpirituall eye, that cannot be ſeene with the naturall eye: with our Apoſtle, to looke not on the things that are ſeene, [Page]but on the things that are not ſeene 2. Cor. 4. 18.: not conſider death as it ſheweth it ſelfe to the eye of fleſh and blood, and as it is in it owne nature, as an enemie to man, as a puniſhment of ſinneGen. 2. 17. Rom. 5 12. & 6. 23.; but as it is manifeſted to the eye of faith out of Gods word, as it is now altred and changed through Gods mercy in Chriſt, as a great benefit, as a bleſſing, as the meſſenger of GodLex eſt, [...] poena perire. Sen. epigr. 7. Vltimum diem, nō quaſi poenam, ſ [...]d naturae legem aſpicis. Idem ad Helv. Mors naturae finis eſt, non poena. Cic. pr [...] Milon. & Sen. ſuaſor. 7. imò nec finis, nec poena bonis.; as Gods meſſenger, I ſay, for the good, yea for the endleſſe good of all thoſe that belong vnto God. Open the eye of thy ſoule to looke not vpon it, but beyond it. Muſe oft vpon the happineſſe that ſhall enſue vpon it, and cannot be attained but by it. That will make thee deſire death, though not for it ſelfe, yet for it [...]. Plato in Phaedon.; yea it will make thee euen in loue with death, if thou beeſt in loue with it; ſince thou canſt not but by death attaine vnto it.

Fiftly, this helpeth to confute certaine erroneous conceits.

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

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

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

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

To the Deſires of Gods Saints; this our Apopoſtle, and others, as well here, as elſe-where, who deſire to remoue hence, that they may goe thither to Chriſt2. Cor. 5. 6, 8.. But in vaine ſhould they deſire for that end to remoue hence, if when hence they departed, they ſhould not go to chriſt, but wait without, I wot not where, ſecluded from all acceſſe to him, and [Page] from the ſight of him. So that of neceſſitie either we muſt ſhut Chriſt himſelfe out of heauen, or elſe we muſt admit the ſoules of the Saints, who by direction of the Spirit of God (which cannot miſ-informe them, either delude or deceiue them,) deſire therefore to be diſſolued, that they may goe immediately to be and abide with him where he is.

Laſtly, it teacheth vs not to mourne exceſſiuely for the deceaſſed1. Theſſ. 4. 13.. For how can we deſire to goe after them, if we mourne for them, as if ſome euill had befallen them? or what cauſe haue we to bewaile them, that are therefore happier than vs, becauſe they are gone thither before vsPremiſſi, non amiſſi: praeceſſerunt, nō deceſſerūt. Aug. epiſt. 6. & 120. & de diuerſ. 43. abijt, non obijt. Ambr. de Theodoſ. Quem putas periſſe, pramiſſus eſt. Quid autem dementius, quàm cum idem tibi iter emetiendū ſit, flere cum qui anteceſſie? Sē ep. 99. dimiſimꝰ illos, imò cōſecuturi praemiſimus. Idem ad Marc. c. 19. Cogitemus cito n [...]s eb perventuros, quo illum per veniſſe moeremus. quem patamus periſſe, praemiſſus eſt. Idem. ep. [...] 3. Non eſt lugendus qui antecedit, ſed deſiderandus. id quique deſiderium patientia temperā dum. cur enim imm [...]deratè feras abiſſe, quē mox ſubſequeris? Tertul [...] de patient. Nō ſunt lugendi fratres noſtri accerſione dominiea deſeculo liberati, cum ſciamus eos non amitii ſed praemitti, recedentes praecedere: vt proficiſ [...]ētes & nauigā tes deſiderari [...] deberi non plangi. Cyprian. de mortal., whither we muſt once follow them, and can neuer be fully happy here, vntill we be there with them? Rather; are they gone before vs, that were neere and deere vnto vs? Let their departure from vs, that were ſo much affected of vs, be a meanes to draw our affections more to the place whither they are gone before vs; and to thoſe courſes, whereby we may be partakers with them, as in the grace of God here, ſo in glory hereafter.

FINIS.

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Title statement

Tvvo funeral sermons much of one and the same subiect; to wit, the benefit of death. The former on Philip. 1. 23. The latter on Eccles. 7. 1. By Thomas Gataker B. of D. and pastor of Rotherhith.

Gataker, Thomas, 1574-1654.

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1620

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2007-10 (EEBO-TCP Phase 1).

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A68088

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STC 11679

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ESTC S102925

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99838685

ID [PROQUEST]

99838685

ID [VID]

3072

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— Tvvo funeral sermons much of one and the same subiect; to wit, the benefit of death. The former on Philip. 1. 23. The latter on Eccles. 7. 1. By Thomas Gataker B. of D. and pastor of Rotherhith., Gataker, Thomas, 1574-1654..

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[16], 29, [7], 28 p.

Printed by Edward Griffin for William Bladen, and are to be sold at his shop at the signe of the Bible at the great north dore of Paules,. London :: 1620.. ("Pauls desire of dissolution, and deaths aduantage .. preached at the funerall of .. Mrs Rebekka Crisp" and "The benefit of a good name, and a good end" each have separate dated title page; pagination and register are continuous.) (The first sermon identified as STC 11672 on UMI microfilm reel 1066.) (Reproduction of the originals in the British Library and the University of Illinois (Urbana-Champaign Campus). Library.) (Appears at reel 1066 (British Library copy--first sermon only) and at reel 1099 (University of Illinois (Urbana-Champaign Campus). Library copy).)

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