THE PILGRIMS WISH, OR, THE SAINTS LONGING. DISCUSSED IN A SERMON Preached in St BENNET GRACECHURCH, AT THE FUNERAL OF Mrs ANNE DUDSON, (Daughter of Mr Isaac Calf, heretofore Minister of God's word at Chatwell in Essex, and late Wife of Mr Edward Dudson of London Draper) who departed this life the 4th day of January 1658. and was interred the 11th of the same month. By Nath. Hardy Preacher to the Parish of St. Dionys. Back-church. Luke 2. 29. Lord, now lettest thou they servant depart in Peace, according to thy Word. Aug. in Joh. Qui cupit dissolvi & esse cum Christo, non patienter ritur, sed patienter vivit, & delectabiliter moritur. LONDON, Printed by A. M. for Joseph Cranford at the Sign of the Castle and lion in St. Paul's churchyard, 1659. TO My Worthy Friends Mr EDWARD DUDSON, AND Mrs ELIZABETH MAN. THe near Relation which you both had to the deceased Gentlewoman, the one of an Husband, the other of an Aunt, moveth me to join you together in this Dedication. The dear Affection which you both had to her Person whilst alive, and have to her memory now dead, induced you to desire this Publication. After some delay of time, (for which I beg your pardon, as being not voluntary, but necessitated by multiplicity of emergent occasions) I have at length fulfilled your desire: by which means her living works, and dying words, (as they follow her, so) will live still with you, for your Consolation; and not with you only, but with all unto whose hands this following Discourse shall come, for their Imitation. Nothing remaineth but my Prayers, not for her, she needeth them not, but hers; I mean yourselves, and her surviving Children: of whom the one of you is, I dowbt not, a careful Father, and to whom, I trust, the other of you will be instead of their tender Mother. That you may all enjoy a prosperous lasting life on earth, and a glorious everlasting life in Heaven, is the earnest Prayer of Your affectionate Friend NATH. HARDY. THE PILGRIMS WISH, OR, THE SAINTS LONGING. Phil. 1. 23. For I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better. DEath is the lot of all men, to desire death the temper of few men; it is that guest which every man must entertain, and yet scarce any man will bid welcome. Many are so wicked that they scarce think of it, more, far more are so weak that they do not desire it. Indeed to desire death aright, argueth one more than a Man, a Christian; nay, more than an ordinary Christian, a strong Saint. Such an one was he who uttereth these words; a star of the first magnitude, a Christian of the highest form. But yet the examples of Eminent Saints, are set as Copies for us to write by; and though we cannot presently obtain, yet we must seriously endeavour, that the same mind may be in us, which was in this holy Apostle, who saith, I am in a strait betwixt two, having a desire, &c. In which Verse are two Generals observable: Namely death's Description, in those words, To depart, and to be with Christ, Where we are to take notice of The Nature of Death in general, it is a Depature. The Consequent of it to the good in particular, and that is being with Christ. St. Paul's affection towards Death in the rest of the Verse, where is to be considered, The Quality and kind of the affection, it is a desire. The equity and justice of the Reason, inducing to it, because it is far better. The Energy and strength of it, in the Effect flowing from it, in that he was in a strait betwixt two. Of each of these in their Order; Beginning with the Description of Death, and that Gen. 1. As to its general nature in the word Depart. Among the many acceptions of the Greek Verb, none party. 1. more sutabler to this place than that which is the most plain: namely to remove or depart, answering to the Hebrew word, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} whereof the Syriack here maketh use, and with which agree the Latin words, Migrare, abire discedere. So that the Assertion couched in this Expression, is Obitus, Abitus; Dying, is a going hence; the time of death is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the time of our 2 Tim. 4. 6. Departure. A Departure it is, and that both of the soul, and of the Person, of the soul, out of the body, of the person, out of this world. I find the Apostle Peter 2 Pet. 1. 14, 15. in two Verses describing Death by two words, which set forth this double Departure, the one {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a putting off, the soul putting off the body when we die, as the body doth its clothes when we go to sleep; the other {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a Decease, or going out of the Egypt of this world. 1. It is a Departure of the soul from the body, when Death cometh with its sharp Edge. the loving knot which nature tied between those two dear Friends is cut asunder: as darkness is the absence of light when the sun removeth from our Horizon; so is death the privation of life when the soul removeth from the body. In this respect it is defined by Tertullian to be Tertul. l. de animâ. c. 27. Ambros. de bono mortis, c. 2. Plat. in Phad. Cic. in Tusc. disjunctio, by St. Ambrose, to be absolutio, by Plato to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and by the Latin orator, to be discessus animae à corpore, a disjoining, absolving, losing, a separation, migration, and departure of the soul from the body. Indeed it is but a Departure of the one from the other, not an annihilation of either, anima absolvitur, corpus resolvitur, the soul is let out of Ambros. ibid. the body, and the body is resolved into its first Principles, whereof it was compounded, but neither returneth to nothing. Fully to this purpose St. Austin, Mors non consumit conjuncta sed divi●… dum origini Aug. l. de spir.. & anim. c. 43. suae utrumque reddit, Death doth not consume but divide those parts which were before conjoined, each returning to its original; that is as Solomon explaineth it, the dust to the earth, and the soul to God. I grant when a man dyeth he ceaseth to be a man, but not to be; Sic Eccl. 12. 11. in non hominem vertitur omnis homo, saith the Poet and rightly; but not in non ens, the Materials still remain, though the house be pulled down, and the fabric dissolved. 2. It is a Departure of the person out of this world. The Greek word most properly ad rem nauticam spectat, is used by Seamen, who are said to lose from the Haven when they depart from the shore, and put forth to Sea; thus when a man dieth, he departeth from the shore of this world, and launcheth into an Ocean of Eternity. Sometimes the word is used of soldiers, who when they remove, take down, and unloose their Tents which were fastened to the ground; thus by Death our earthly Tabernacles are dissolved, and we remove to another place. 2 Cor. 5. 1. This world in this respect is compared to an inn, since as Cicero well, Natura nobis commorandi, non habitandi locum dedit, God hath given us here not an house to dwell, but only a place to sojourn in. It is said of our Saviour {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, he dwelled among us, but as in a Tent; yea he John 1. 14. was borne in an inn, to teach us, that he for his time, and surely than we for ours, are but so many travellers still upon Departure. Indeed it is a very frequent Metaphor, by which our present condition is described, we are said by the Apostle Peter to be Pilgrims and strangers, Omnis 1 Pet. 2. 11. homo advena nascendo, & compellitur migrare moriendo, saith the Father elegantly, Every man Aug. is borne a stranger, and when death comes, he must be gone: in reference to which is that of Job, Man giveth up the ghost and where is he? Job 14. 10. which is not to be understood absolutely, for to say a Man is nowhere at all, is to say he is nothing; but restrictively, he is nowhere, here upon earth, he is not among the living, he is vanished out of this world. To close up this: 1. Since we Depart by Death, why do we dote on life? and seeing we must leave, why do we love this world? If a Man in a foreign country, where his stay will be but for some months, should put himself to a great deal of cost in Building and Planting for his delight; or one who liveth in an house whereof he hath but a Lease for a few years, should lay out a great deal of money in adorning and beautifying it, would he not be accounted a fool? Oh what mad Men are we, who set our hearts, and bestow both our love and care upon this world, when we must ere long depart? Let me therefore bespeak you in the language of the Prophet Micah, Arise ye and depart, for this is not your rest; you cannot fix or stay long here, Mic. 2. 10. depart before you depart; let your affections depart from the love of, before your persons depart from their being in this world; and let your souls by divine love go forth, whilst yet they are in your bodies. 2. When death comes we must Depart; why do we not make ready for our Departure: when we depart, we must walk through a shady Valley? Oh let us provide for our journey, having according to our saviour's counsel, Our loins Luke 12. 35. girt, and our lights▪ burning: or rather (the Greek word belonging most properly to mariners,) when we depart, we launch into Mare mortuum, the dead Sea; Oh let us before hand rig the vessel of our souls, that it may be fit to sail; let Faith be her Rudder, Hope her Anchor, Sincerity her Ballast, a profession of the Truth her sails, Love her Cordage, good works her Fraight, a good Conscience her Pilot: And being thus provided, whensoever the time of our Departure shall come, we may navem committere, with confidence commit our Ship into the hands of Christ. And so much shall suffice for the first part of death's Description in that word, Depart, which is as it were the Heart and centre of the Text, wherein the several Lines meet: Go we on to The other part of death's Character, which is the consequent of it in regard of goodmen, and that is, being Partic. 2. with Christ. In every local motion, there is a double term, to wit, à quo, and ad quem; from whence, and to which; It is so in this Departure whereof my Text speaketh, the term from which is not mentioned, but hath been already supplied; the soul departs out of the body, and the man out of the world: the term to which he Departs is plainly and punctually expressed, to be with Christ. Indeed this is not true of every one who departs by death, but only of the good. Balaam saw so much, which made him wish, O that I might die the Death of the Righteous. When we die, the souls of all go ad Deum Judicem, to God a just Judge; but only of the good ad Christum redemptorem; Christ a merciful Saviour. It is not a common favour to every man, nor yet is it a personal privilege of St. Paul. To me (saith this Apostle a little before) to live is Christ; and here, Having a desire to depart and to be with Christ, put them together, and you may see the just latitude of this benefit: every one who in some measure liveth to Christ, when he dyeth shall be with him. What here St. Paul assureth himself of, Christ promiseth to the Thief on the Cross, thou shalt be with me; not only eminent Saints, such as St. Paul was, but penitent sinners, such as the Thief was, shall be with Christ. Blessed are the dead (saith St. John) who die in the Lord, all who by a lively faith and timely repentance die in, are blessed in being with him. This being with Christ, is that which all true Christians partake of not before, and in some respect presently after their departure. 1. We cannot be with Christ till we depart hence; This Apostle is express, Whilst we are in the body we are absent from the Lord. It is 2 Cor. 5. 6. one thing to be in Christ, and another to be with him; that is by faith, and is now attainable: this is by sight, and is not to be enjoyed till hereafter; we must be in him before we die, else we cannot die in him; but we shall not be with him till we are dead. It is one thing for Christ to be with us, and another for us to be with Christ, that is our comfort in life, but this our happiness after death: now he walketh among his golden Candlesticks, the Churches; but than it is the Members of his Church shall walk with him; now his spirit is with us, but than it is, that our spirits shall be with him. It is one thing to come to Christ, and another to be with him, that is a preparation for this; it being impossible to be with him, to whom we do not come; but whereas that is the duty of this life, this is the felicity of that other life. Finally there was a time when Christ was on Earth, and then his Disciples whilst alive had the honour to be with him; but now he is gone into Heaven, and therefore we must leave earth or we cannot be with him. 2. Not till we die, and withal when we die we shall be with him: From henceforth, is St. John's word, Blessed are the dead. To day was our Rev. 14. 16. saviour's language to the Thief; and here being Luk. 23. 43. with Christ, is set down as the immediate consequent of our departure. Indeed had not St. Paul hoped to be with Christ before the Resurrection, his desire of departing had been irrational; it being far better to live, in doing God's service, then to sleep in a Grave: or if he had desired to depart, it must have been only upon the account of being at rest from trouble, not of being with Christ: nay since, as he saith in the next Verse, his abiding in the flesh, was needful for the Philippians, his desire to die, and his strait about it, had not only been irrational, but irreligious, had it not been, that he persuaded himself, that so soon as he was departed, he should be with Christ. Only a distinction must be here annexed of being with Christ in our persons, and in our souls; of the former our Apostle speaks, as not to be till the last day, when we shall meet the Lord in the air, and so shall be ever with the 1 Thes. 4. 17. Lord; of the latter he is here to be understood; the Union of the soul with Christ, being that which followeth upon its dissolution from the body. St. John in a Vision saw the souls of them that were slain for the word of God under the Rev. 6. 9 Altar, that is, with Christ, who was our sacrifice on Earth, and is our Altar in Heaven; and when we remember that Christ promised it to a penitent Malefactor, we must not confine it only to suffering Martyrs. The sum is, At the Resurrection shall be the reunion of soul and body, and so the complete glorification of our persons with Christ; but immediately after death, the souls of all them who were in Christ by faith, are with him by sight. It were easy to trace the footsteps of this truth in the Writings of the Fathers, Omnes sanctorum animae cum Christo sunt & exeuntes de corpore ad Christum vadunt, expectantes Resurrectionem corporis sui; All the souls of the Saints going out of the body, go to, and are with Christ, expecting the Resurrection of the body. So Gennadius, in St. Augustin, and in another place of Aug. l. de Eccl. dogin. c. 79. Id. De consid. mort. Serm. 2. that Father, it is expressly said, Recedens anima ab Angelis suscipitur, & collocatur in sinu Abrahae, si fidelis est; aut in carceris inferni custodia, si peccatrix est. The departing soul is received by Angels, and if believing, is placed in Abraham's bosom; if impenitent; cast into the Prison of Hell till the appointed day of its being united with the body. Were it needful, I could bring many more Testimonies of this truth, out of Justin Martin, Gregory Nazianzen, Macarius Just. M. Quaest. & Resp. Orthod 9 75. Greg. Naz. in erat. Caesar. Macat. hom. 12. Chrysost. in Phil. hom 3. with others. But let St. Chrysostom suffice instead of all, and that in this place, where he saith, the just after Death are with Christ, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or as a late Writer conceiveth it should be, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Not beholding him through a glass by faith, but face to face. The Doctrine thus axplained and confirmed, becometh a strong Argument proving against. The Psychopannychists, That the soul doth not die, nor yet sleep with the body, until the Resurrection; for the souls of the good are with Christ; and by the rule of contraries, the souls of the bad with the devil, neither of them are with the body. The Papists, that there is no Purgatory after death, through which the souls of penitent sinners pass before they be with Christ; for if they be immediately with Christ, it is in paradise not Purgatory; and if any one should have passed through a Purgatory, in all probability it must have been the Thief, whose life had been so flagitious, good works were so few, and conversion so immediately before his death. That Opinion (which yet I confess is ancient and harmless,) of assigning a place of rest and Iren. adv. haer. l. 5. felicity, to the separated souls of the just on this side the Heaven of the Blessed, for if they be with Christ, it probably followeth they must be where he is, and that is far above all Heavens, not only in A, but The place of happiness. The Lutherans who affirm the glorified Body of Christ to be everywhere, for than it is on earth as well as in Heaven: and what need St. Paul desire to go hence that he might be with him? But to enlarge in Controversies, befits not the Pulpit at any time, much less when it is hung with black. My work now is not the Confutation of Errors, but a Consolation of the Mourners; nor can there be a better ground of comfort then this Meditation that our godly friends, being departed are with Christ, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Chrysost. Ibid. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, saith St. Chrysostom, Let us rejoice over the just not only living but dying. Why should their departure which is a means of joy to them, be matter of grief to us? Why so much troubled, that they can no longer continue with us, whenas they go to be with Christ? To mourn for another's happiness is the envy of an enemy, If you loved me (saith Christ) Jobn 14. 18. you would rejoice because I go to my Father. Docens scilicet & ostendens, cum chari, quos diligimus, de saeculo exeunt, gaudendum potius quam dolendum, So St. Cyprian, teaching us rather to rejoice Cypr. de Mortal then weep at our friend's Departure, who seem to say to us, If you loved us, you would rejoice because we go to Christ. A Consideration, which as it may take off our unwillingness to part with, so it should make us willing to go after them; and this leads me to St. Paul's affection, and therein Gen. 2. Partic. 1. The Quality and kind of it, namely an affection of desire, Having a desire: St. Paul was not only content to die, and willing to live, but content to live, and willing to die; nor was it a slender wish, but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a fervent desire, and that not transient but permanent, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, not only desiring, but having a desire as it were fixed and settled in his mind. For the further opening of St. Paul's desire in reference to death, it will be needful to resolve two queries, the one concerning the possibility, whither any man can desire death? and the other concerning the legitimacy, whither any good man may desire it? 1. It may rationally be inquired, how any man can desire to die? since only good (either in reality or appearance) is the Object of desire, whenas-death depriveth us of good, nay is the worst of temporal evils. But to this it is justly answered, that however death considered in itself is an evil, and so formidable, yet to a good man it becometh good, and so desirable. Our Apostle expressing death as the Object of his desire, clotheth it with a smooth word to depart; and if you please a little more narrowly to look into the use of the word, you shall find it represents death as advantageous, and consequently to be desired. Sometimes it is used of a man's returning to his home or country: St. Jerome renders it reverti, Hier. Turtul. Turtullian recipi, the mariners going forth to Sea, are said {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to lose from the Haven, and when they do this by way of return homeward, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a return from strangers to one's own home is thus styled; Luke 12. 36. it is applied to conquerors, coming back from the Wars; and the Lords returning home from the Wedding, is expressed by this phrase. Whereas all men are in truth, and good men in their own esteem strangers, by death they go home to their Heavenly country, Quis non peregre constitutus properaret in patriam regredi; What stranger doth not long Cypr. Ibid. to return to his native soil? nothing more natural to a man then to love his home, death is a departure home. Sometimes it is used for men's being set free from bonds and Prison; and of Oxen, when after their labour in the evening, the yoke is taken from off their necks, The body is as it were the Prison of the soul, yea the whole world is but as a larger Prison, to a Saint from which death sets him free. Dissolvi nonquaereret Paulus nisi se proculdubio vinctum videret, Greg▪ Mor. l. 5. c. 40. In that St. Paul desired to be loosed, no doubt he apprehended himself a Prisoner. Was ever any man in love with his Fetters? and what Prisoner doth not groan for enlargement, or captive would not welcome liberty? death is a departure out of Prison. Once more, It is sometimes used of going to bed; we are wearied in the day of our life with manifold labours, at the evening of death we go to our bed; so the Prophet Isaiah's expression of the Righteous when they perish they enter into their beds. Doth not the weary Labourer long to be in his bed of ease and Isai. 57 2. refreshment? Death is a departure to our bed; and no wonder if under these considerations of rest and liberty, and returning home, it be the Object of desire. To all this it may be further added, That the primary object of St. Paul's desire, was not the departure, but being with Christ. Suitable to this it is that else where he saith, We that are in this Tabernicle do groan being burdened, not for that we would be unclothed, but clothed upon; that which a 2 Cor. 5. 4 Christian so earnestly desires is the state of bliss in the enjoyment of Christ. Death is only desired in order to that, and that upon necessity, because there is no going to Christ without a departure hence: otherwise the best men would abhor it. By this time you see the Resolution of the first query, which amounts to this, that death was not by St. Paul, is not, cannot be desired by any one, but only in ordine ad aliud, in order to that which followeth it, and especially the being with Christ. The Quaere which would next be satisfied refers to the Legitimacy, Whither, and how far death may Quer. 2. be desired? To which end be pleased to knew, that that desire of death which is lawful, yea not only lawful but excellent. 1. Is not Active but Passive, So the Vulgar Latin Vulg. Lat. reads it, Cupio dissolvi, I desire to be dissolved. In some cases the truth of our destre is testified by the Exod. 20. 12. endeavour but it is not so in this, that command of killing, respects a man's self as well as others, and forbids not only the act but the endeavour; he that by neglect of good means shortens his life, or by any evil means attempts the hastening of his own death, being no other in God's account, than a self-murderer. We must not desire death as we desire grace; we ought so to desire grace, as to use all ways for the obtaining it; we must not so desire death, as to take any course for accelerating it. 2. Not impatient but submissive, not repining at God's delays, but waiting his leisure, if God please, or when God pleaseth, is the language of a Christian, as in others, so in this matter. Indeed Simeon prayeth, Now lettest thou thy Servant depart in peace, Luk. 2. 29. but it was as appeareth by that addition (according to thy Word) because having seen the Messiah, he knew the time of his dissolution was come. We must not limit God to this or that season: And whilst we desire the thing, we must contentedly wait the time. Sapiens è vita non fugere debet sed exire, Sen. Ep. 24. saith Seneca. A wise man must not fly, but go out of life. He learneth accipere, to receive death willingly, but he hateth arripere, to run upon it desperately: Nor dare he break the Prison doors, though he be ready (when God sets them open) to go forth. Animus piis omnibus retinendus est in custodiâ corporis, nec injussu ejus a quo ille est nobis datus ex hominum vita migrandum, saith the Orator. Cic. Our Soul must not be dismissed out of, without his leave who infused it into the body. In this respect the good man hath a desire at once both to live and to die, according to Divine appointment. If God will have him continue longer on earth to do him service, he is willing, and if he will take him to himself, he is willing; resolving still to bow his will to Gods. 3. Lastly, Not Carnal, but Spiritual. Many there are, who wish themselves in their Graves, merely out of discontent at the condition of their life; either because they have not what they would, or suffer what they would not. Some there are who desire to die, that they may be in Paradise, rid of misery, and enjoy felicity: But the right desire after death, is upon higher and spiritual Grounds, not so much to be free from sorrow, as sin: to be in Paradise, as to be with Christ. Indeed, these words to be with Christ, are both Incentive and Directive to our desire of death. No stronger Argument why we should desire it; no higher end for which we should desire it. What can make death welcome to us, if this of being with Christ will not? Nor should any consideration make it more welcome to us, than this of being with Christ. And thus you have the second Question answered; the result whereof is, that provided we do not hasten our own death, but are content to tarry God's time, and that we do not only or chiefly wish it for self-ends; we may, nay we ought to desire (if God will) that we may depart and be with Christ: and this is that whereof our Apostle hath here given the Philippians and all Christians a Pattern. But oh my Brethren, how doth St. Paul's desire upbraid our backwardness, and chide our fears? It was St. Cyprians complaint of the Christians in his time, and it is still true: Obnitimur Cypr. de mortal. & reluctamur & pervicacium more servorum ad conspectum Domini cum tristitia & maerore perducimu●, excuntes istinc necessitatis vinculo, non obsequio voluntatis: We resist and struggle, and like peevish servants, must to our grief and sorrow, be forced into our Lord's Presence, going hence not with a willing obsequiousness, but out of a compelling necessity. Omnes refugiunt terminum ad quem curunt, said Seneca: Truly, all men would fly from Sen. Ep. the goal of death to which they run. I am afraid the most Christians are unwilling that should be granted for which they pray, when they say, Thy Cypr. de mortal. kingdom come; in which respect the forementioned Father expostulateth. Quid oramus & petimus ut adveniat regnum caelorum, si captivitas terre●● delectat? Why do we daily pray that the kingdom of Heaven may come, when as we are so much pleased with a captivity on earth? The truth is, we are so far from making death the Object of our desire, that it is the ground of our fear; yea, we tremble at the very thought of it. Indeed, that they should fear death, who being called Christians lead wicked lives, is no wonder; and well were it if many of them did more fear it, than they do. But why? oh why this Pusillamous spirit in good Christians? Let him be afraid Id. ibid. to die, who is not born again of water end of the Spirit; who looketh upon the continuation of life, as a respite from torment to come, and his first death to be a passage to a second? But for Belivers, who are the Children of God, Members of Christ, and heirs or Glory to be afraid to depart, how incongruous? Receive therefore a word of Exhortation, Give not over till you have brought your hearts to this sweet frame. He hath not enough coned happiness, that is loath to go to it, though it be through a dead Sea; nor can he be justly thought desirous of Heaven, who is unwilling to shake hands with earth. It was justly said to that lame beggar, who refused the offer of his Prince to take him into his Coach; Optime mereris qui in luto haereas, Thou well deservest to stick in the mire. And surely, it is but fit that they should live and lie in sorrow, who are unwilling that Christ should take them up to himself. What is the Devils great design, but to keep our souls from Christ, and shall we comply with him in an unwillingness to depart that we may be with him? Our belssed Jesus willingly came down from Heaven to earth, that he might be with, and die for us: Shall not we willingly go from earth to Heaven, though it be by death, that we may be and live with him? Especially considering the great advantage which hereby accrueth to us. And that leads me to 3. The Equity and justness of the Reason inducing St. Paul to this desire in those words which is far better. The Emphasis of the Greek phrase is very observable; it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, better, nay {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, far better; nay {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, much rather: or (as our translation) far better. The Arabic seemeth to labour in expressing it by two words of the same signification, which is far more excellent and transcendent, Arab. withal annexing the pronoun (for me) which is not mentioned but to be supplied in the Greek. To die in respect of all, is not better than to live; but in respect of them who dying are with Christ. For St. Paul to die, though it were to be with Chriss, was not better for the Philippians; he intimateth in the next verse that it was needful for them that he should live in the flesh, but for himself it was better, far, infinitely far better, that he should depart and be with Christ. And now I am fallen upon a pleasant subject, the transcendent happiness of being with Christ. But I cannot long insist upon it, nor if I should, am I able fully to unfold it. We shall never know the bliss of being with him, till we come to be with him. Only in a few words let me give you a glimpse or taste of its surpassing excellency. To this end I shall make use of that threefold good which is the Object of men's desire in this world, and maketh them so much in love with it, namely Profit, Honour, and Pleasure; in all which respects it is far better to be with Christ. 1. It is far better in point of Profit. Christ is said by the Author to the Hebrews, to be appointed Heir of all things: Being now in Heaven, he is in Heb. 1. 0. possession of these all things, whereof he is Heir: And when we shall be with him, we shall be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, coheirs with Christ; who (though our Elder Brother) admits us to have a share in the Rom. 8. 17. Inheritance. Whatsoever we enjoy in this world is but a small pittance in comparison of that Inheritance. Prov. 8. 18. Christ in the Person of wisdom, saith of himself, With me are riches, yea durable riches. With him, they are not for himself only, but all that are with him: Yea, whereas the riches of this world are uncertain, those are durable; and therefore as to wealth it is better, far better to be with Christ. 2. It is better in point of Honour. To be with Christ, is to sit together with him in heavenly places; Eph. 2. 6. that is St. Paul's phrase to the Ephesians. More than so it is, To sit with him in his Throne; that is Rev. 3. 21. St. John's phrase. The Saints with Christ have a full view of his Glory. So our Saviour prayeth; Father I will that those whom thou hast given me, be Joh. 17. 24. where I am, that they may behold my glory which thou hast given me. Nor do they only behold but participate of it. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, we are glorified together Rom. 8. 17. 2 Tim. 2. 1●. with him; yea, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, we shall reign with him. They are both St. Paul's Phrases, which latter fully answers to that of sitting with him in his Throne. Whereas the Servants of Christ in this world, are for the most part in a low and mean condition, they shall be no less than Kings when they are with Christ; having Crowns on their heads, and sceptres in their hands, far excelling all secular Dignities. And therefore as to Honour, it is far better to be with Christ. 3. Once more, It is better in point of Pleasure. To be with Christ, is to Sup with him, so St. John; and no Dainties so sweet as those which are prepared for us in that Supper of Glory. To be with Christ, is to be with him in Paradise; and no delights comparable Rev. 3. 20. to those of Paradise. It is to be with the Fountain of life; and no waters so sweet as those which we drink at the Fountain. It is to be with the Sun of righteousness; And if there be a great deal of refreshment in the beams which this sun M●●. 4. 2. sometimes darts upon us whilst we are here, oh what content is there in being with the sun itself! The Truth is, none of these carnal pleasures which this world affords, can give the soul satisfaction; so that as the Dove found no rest till it returned to the Ark; it finds no content till it come to Christ. Our greatest joy here, is the hopes of being with him hereafter: to whom those words of the Psalmist may be truly applied; In thy presence is fullness of Joy, Psal. 15. 10. and at thy right hand are pleasures for evermore. And therefore as to Pleasure, it is far better to be with Christ. Indeed, well may being with Christ be better than all enjoyments on earth, when it is the best of heaven's happiness. It is true, we shall in Heaven be with our godly Friends, with all the holy Patriarchs, goodly Prophets, glorious Apostles, noble Martyrs, faithful Confessors, glorified Saints, and Blessed Angels; but all this is nothing to the bliss of being with Christ. It is the presence of Christ which is the Heaven of Heaven: Without him Heaven would not be Heaven; and with him, even Hell would be Heaven. Whom have I in Heaven but thee, saith David to Psal. 73. 25. God. What were these visible Heavens without the sun? What were the Empyreyal Heaven without God and Christ. By what hath been said, it appeareth that St. Paul's desire of death, was not an extravagant passion, but a well grounded Affection, nothing being more rational than that every one should most desire that which is best for him. Oh let us learn to have the same estimation of Christ's presence, and then we shall have the same affection to death which St. Paul had! The Queen of Sheba said to Sol●on, Happy are these thy servants which stand ever before 1 King. 10. 8. thee. But oh how happy are they that stand before, and are ever with thee, oh blessed Jesus! It was a devout speech of old Bullinger, Socrates gaudet sibi n●oriendum Bulling. esse propterea, quod Homerum, Hesiodum & alios prestantissimos viros se visurum crederet: quanto Magis ego gaudeo, qui certus sum me visurum esse Christum servatorem meum, &c. Secrates rejoiced at death, believing he should see Homer, Hesiod, and other excellent men, how much greater is my joy, who am sure, besides many holy men, to see my Saviour Christ, the eternal son of God in the flesh? Cercidas Mat. 17. 4. (as we read in Caelius Rhodiginus) told his Cael. Rodig. l. 21. c. 44. Friends on his dying bed, He left this life with delight, in an apprehension of enjoying after his death the company of Pythagoras the Philosopher, Hecateus the Historian, Olympus the Musician, and Homer the Poet. Oh with what cheerfulness should we depart in the assured hope of enjoying not only the Society of Abraham, Isaac, and Jacob, but Christ himself! When the Holy Apostle St. Peter was upon the Mount with Christ at his transfiguration, he cryeth out {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, it is good for us to be here. How much more reason have we to say of being with Christ in Heaven, It is good, It is best, infinitely best for us to be There. And therefore as Moses went up to a Mount to die, so we should gladly die, that we may go up to that Mount where Christ is. I end this: There want not many Comparisons to be made in this kind, whereby death See my Sermon called the Epitaph of a godly man. may be rendered desirable, but none so cogent as this. We should be willing to depart, because it is better to be at home then in a strange place: To be in a Palace, than a Prison; in a Paradise than a wilderness; at rest, then in labours; and to be free from sin, then to fall into it. But much more willing, because it is far better to be with Christ, then abide in the flesh. 3. There is only one part of the Text behind, and that is the Energy of this desire in the Effect flowing from it, which is expressed in the beginning of the verse, I am in a straight betwixt two. What those {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} two things were, is easily found out by what hath been already said, as also by that which precedeth and followeth, namely to live, and to die: To depart and be with Christ, Ver. 21, 24. and to remine in the flesh. Between these two, St. Paul was straightened; to wit, which he should make choice of, and according to the signification of the Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, was in such a perplexity that he knew not what to do; like a Beast that is put into a pound, or a People that are besieged in a City. There is in every one of us (nor was it extirpated in St. Paul) a natural desire of life; in which respect it may seem strange that the Apostle should be in a straight which of these to choose: but as on the one hand St. Paul had that which was common with him to all men, a natural desire of life; so on the other, he had that which was peculiar to him, and such as he was, strong Christians; a spiritual desire of death; nor was this less fervent than that. No wonder if he were in a straight. There was in St. Paul (as there is in every good Minister) a love to his People the Philippians, who were a part of his care, in respect of whom he very well knew how advantageous his life would be. I but this Holy Apostle had an ardent love to Christ, which made him (as all perfect Christians do) long to be with him; yea, as it were impatient of death, and this put him into a straight. Much like that which would (to use Zanchy his comparison) Zanch. in l●c. afflict a tender Mother and affectionate Wife, when she is called upon to go to her Husband in some remote place, and withal to leave her Children behind her, when yet perhaps they are not able to help themselves. Or (to use St. Bernard's allusion) which would distress a beggar, Bern. Serm. 12. in Cart. when being hungry, she is invitad to come into a rich man's Table and refresh herself, but she must leave her unquiet Child at the door. What the result of the Apostles determination was, appeareth in the subsequent Verse, namely, to be content to abide in the flesh. And it was judicious, yea Religious, since on the one hand the prejudice to him in living, would be only a retarding of his bliss in Christ's presence for a time: But on the other hand the danger to them might be great through his dying, by reason of the many false Teachers which endeavoured to subvert their Faith, and so destroy their souls, by which likewise would accrue dishonour to Christ. So that Charity to the Philippians good, and zeal to Christ's glory, did at last weigh down the scale: but still it was not without much ado, many debating and perplexing thoughts which did arise from his earnest desires of enjoying him whom his soul loved. And now that the same desire which was in this holy Apostle may be imprinted on our hearts, I shall briefly commend these following Counsels. 1. Let our affections be alienated from this world When the entangled Bird would fly upwards, the snare pulls it back: thus doth worldly love hinder us from mounting Heaven-ward in our desires to be with Christ. You have ofttimes beheld the sorrowful parting of dear Friends, what delays and tears, salutes and looking back, so loath are they to leave each other: thus must it needs be between the world, and him that is a Friend of the world. Ejus est in Cypr ib. mundo diu velle remanere quem mundus oblectat, saith St. Cyprian: He that is taken with, cannot but desire to continue in the world; and it is a kind of death to think of parting with it, which he knoweth must be when death comes. And therefore said an Ancient truly, The soul can never willingly be separated from the body, till it be taken off from these Diad●ch. worldly pleasures. 2. Let no sin have dominion over us. When the sting is plucked out of the Serpent, it is not terrible, but amiable. St. Paul hath told us, The sting of death is sin; Oh let us pluck it out by repentance! 1 Cor 15. 56. It is impossible for him who lieth in sin to live with Christ: Well may he be afraid to die. Indeed, if a wicked man desire to die, it is out of ignorance and incogitancy, because he doth not rightly apprehend, or at least seriously consider what followeth after death. Alas, it were far better for an impenitent sinner to live here, though in meanness and misery, then to go hence, and be with Devils in torment to eternity. Oh let it be our care in life, to separate stnne from our souls, and then the separation by death of our souls from our bodies, will be a means of the union of our souls with Christ, and consequently an Object rather of joy then fear. 3. Let our Faith grow up to a full Assurance. It was by Faith that Moses refused Pharaoh's Treasures, and chose affliction with the people of God; and by Faith it is that we are enabled to contemn life, and desire death. Those things which are so glorious in the worldlings eyes, are to Faith contemptible, and those things which are so dismal when looked upon with an eye of sense, become amiable to the eye of Faith: Even death which is the King of terrors, is to a Believer a Queen of desires. That he who questioneth whether there be a life after death, or who doubts whether he shall partake of it, should be afraid to die, is no wonder. He that knoweth not what shall become of him when he goeth hence, may well be desirous to stay here. And therefore let us strengthen our Faith in the Promise of eternal life, and make our calling and election sure. 4. Finally, Let our love to Christ be more and more inflamed. Love is desirous of Union, and if fervent, will break through all difficulties to the enjoyment of its Object: Friends delight much in each others society. What loving Wife would not willingly be with her Husband? ay, and go to him, though it be over the boisterous Seas? Oh when shall I come Psal. 42. 2. and appear before God, was David's wish; arising from his zealous love to God's presence in his Sanctuary. Come Lord Jesus, come quickly, is the voice of the Church earnestly longing after his approach, Rev. 22. 20. because she dearly loveth him. And from this sweet spring bubled up that affectionate wish of an Ancient: Utinam essem cum Christo meo, Oh that I were with my Christ! Mori timeat qui nolit esse cum Christo, as St. Cyprian excellently: Let him be afraid Cypr. ibid. to die, who would not be with Christ; to which he cannot be unwilling who hath a sincere affection towards him. Thus let us remove out of the way those stumbling blocks of reigning wickedness, and worldly love; let us take to ourselves the wings of Faith in, and love to Christ; so shall we make haste in our desire to be dissolved, that we may be with him. HAving given a dispatch to the Text, it now remaineth that I adjoin a few words concerning this our Deceased Sister, whose remains are to be laid up in the Grave. And truly whither you look upon Her in Her Life or Death, in her Health or sickness, you shall find Her a pattern of many graces. She was the Daughter and niece of two Reverend Mr Abraham, and Mr Isaac calf. Ministers of the gospel, now with God; and as I doubt not but she had a Religious Education; So she retained the sweetness of that liquour with which she was at first seasoned. That truly Reformed Religion of the Church of England, wherein she had been grounded and established: she constantly professed, and in some measure practised. she was an affectionate Wife; a tender Mother; a prudent Mistress; a Friendly Neighbour; a Virtuous Woman; and a Devout Christian. It pleased God of late to visit Her with much sickness, which she underwent with much Patience, being often heard to say, Shall I kick against my Maker. In her last sickness she was full of Heavenly Expressions by which she gave Testimony of the graces of God conferred upon Her. She renewed Her Repentance and godly sorrow for Her sins, for though She blessed God who had kept her from notorious sins, that she could not but accuse herself for many neglects and infirmities, being much troubled yet she had spent her time so ill, and not done that service for God she ought. Ardent were Her longings after God's favour; often saying, A Reconciled God is worth all the World. she testified Her submission to God's dispose, by that sweet language, If it were God's will, I am content to live, but not else. Her affections were much taken off from the world, for which reason. She said; she was unwilling Her Children should be about Her Bed, lest they should steal Her Heart from God; and though she had the World at will, yet she accounted all dung that she might win Christ. It pleased God to suffer Satan to Winnow Her, but Her Faith did not fail, and after some conflicts she got the Conquest, triumphing over him, bidding defiance to him, casting herself in an humble confidence upon the merits of Her Redeemer. Finally, when she was desired by her Friends to forbear much speaking lest it should exhaust Her Spirits; Her reply was, Can I spend myself better then for God? with whom I trust she now is, which since it is far better for Her I hope it will not be too much trouble to her Relations. Let not Her dear Husband grieve inordinately, Since she is gone to Her better Husband Christ. Let not her affectionate Aunt mourn immoderately, because she is gone to Her Heavenly Father. Let none of Her Friends weep much for Her, who is with Her best Friend; rather let all of us learn to follow Her in those Virtues which she practised that we may attain that glory whereof I hope she is possessed, whither he bring us who hath dearly bought us, Jesus Christ the Righteous. Amen. FINIS.