PAUL'S DESIRE OF Dissolution, AND DEATH'S ADVANTAGE. A SERMON PREACHED at the Funeral of that right virtuous and religious Gentlewoman M rs Rebekka Crisp, together with the Testimony then given unto 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 sign of the Bible, near the great North door of Paul's. 1620. TO MY LOVING UNCLE Mr NICOLAS CRISP, AND TO MY KIND COUSINS M rs Rebekka Stroud, Mrs Anne Skelton, Mrs Ester Whitaker his Daughters, with the rest of that Family; happy imitation of the holy deceased both in Life, and in Death. MY right dear, and deservedly beloved Allies; finding among my loose papers the notes of that Sermon that I made at the interment 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 own private use and benefit: I thought it would not be amiss to make it more public; (the rather for that diverse seemed to desire it) and to add unto it the testimony then truly and upon good ground given unto her: partly for the propagating and perpetuating of the memory of so worthy a servant 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. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristo●. ethic. l. 10. c. 1. Exempla maximè movent. Cic. de orat. lib. 3. Validiora sunt exempla quam verba, & plen●us opere d●cetur quam ucce. Leo serm. de ieiun. Good Examples (as the Heathen man observeth) are of great force; and are therefore (not without cause) so frequently propounded b 1. Cor. 11. 1. Ephes. 5. 1, 2. Phil. 3. 17. Hebr. 12. 1, 2. & 13. 7. jam. 5. 10. in God's word. c Longum est iter per praecepta: breve & ●fficax per exempla. Sen. epist. 6. They prevail oft more than precepts. Precepts show us what we should do: Examples go further, and show us how we may do it; and d Hoc 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, dan 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 enjoined us may be done of us, because they have been done by others * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jam. 5. 17. Lege Bern. serm. de Martino. like ourselves before us: and so they take away that objection of impossibility, as if that were required of us, that could not be done, or that none before us ever did. Again, as Examples in general are useful; so Examples of this Sex are in some respect of the twain the more needful. That Popish conceit sticketh still in the minds of many; that knowledge and booke-learning is for great Clarks only; mean men, and women much more then, have no need of it, neither indeed can attain unto it. Yet God telleth us that they must e jerem. 31. 34. all know him from the highest to the lowest, f john 17. 3. whom he showeth mercy unto in the remission of their sins. And surely, if to know God in Christ be life eternal; then g Si cognitio Dei vita aeterna, tum ignorantia Dei mors aeterna. Bern. in Cant. to be ignorant of him, cannot be, or bring but eternal destruction. Besides that h Galat. 3. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. hom. 2. Christianity maketh no distinction of Sex. i 1. Tim 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem Alex. Paed●g l. 1. c. 4. The same common salvation is propounded to both Sexes: k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. the same means of attaining it are likewise common to either. l Act. 4. 12. 1. Cor. 11. 11. No salvation to man or woman but by Christ: m Mark. 16. 16. John 3. 16. no interest in Christ but by Faith, n 1. Tim. 2 15. john 11. 27. 2. Tim. 1. 5. exacted therefore of either: and o Rom. 10. 14, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. storm. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Marc. de lege spir. 102. Indiget fides cognition, sicut & cognitio indiget fide: neque enim esse potest sides sine cognition, neque est cognitio aliquid sine fide. Theodor. de cur. Graec. off. l. 1. no Faith without knowledge, the main groundwork of Faith. Now as there is a necessity of knowledge, faith, fear of God, and other spiritual graces in either, so there is no impossibility of attaining them, and some good measure of them, unto either. Examples of the weaker Sex apparently proving this, are in that regard the more effectual; for that, as they shame men, if they come short of such, so they give women encouragement to contend, and good hope to attain unto, what they see others of their Sex have before them by like contending attained. But domestical examples are of all other the most powerful. And therefore whatsoever effect this shall have with others, it ought in special manner to prevail with you, who had so special interest in her, whose memory is so sacred with all those that here knew her, and who were continual eye-witnesses of those her gracious parts and godly courses, which most others had in part only by hearsay. And doubtless that is the greatest honour we can do to our religious Ancestors deceased, if we endeavour so to resemble them in good●●s and godliness, that by our religious courses and carriage we may be known to have come of them, and they may seem to survive in us. The manner of her end, so sweet, so cheerful, so comfortable, should the rather incite you hereunto, that, if you desire to find that comfort then that she did, and to give that comfort to others, that you had then in her, you take that course that you saw she did, lay a sure foundation in life for comfort in death, and be continually building upon it when it is once surely laid. Now that this weak work may a little at least further you therein, he vouchsafe to grant, whose power appears in our weakness, and who by weak means is able to effect weighty matters: To his blessing, I commend both you and it, and so rest Your loving Cousin Tho: Gataker. THE TESTIMONY Given to M rs REBEKKA CRISP at her Burial. THE Bodies of God's Sants as well as their Souls are a 1 Cor. 6. 19 members of Christ's body, and b 1 Cor. 6. 19 Temples of God's Spirit: and are therefore in decent and honest manner to be laid up in the womb of our common Mother the Earth. The performance of this last office to our right dear and deservedly respected Christian Sister, Mrs Rebekka Crisp, hath occasioned this Assembly. Concerning whose religious course of life and conversation, together with the Conclusion thereof suitable and correspondent to the same, much might be said, and much be spoken, yea so much, that it might to strangers seem either mere formality or plain flattery, yet by those that throughly knew her, would not only be acknowledge for truth, but to come far short of that that 〈…〉 But neither 〈…〉 my wont, 〈…〉 I, 〈…〉 long in this kind: 〈◊〉 rather, for that many take therein too much liberty, and this exercise being intended c Magis vivorum solatiae, quam mortuorum subsidiae. Aug. de cura pro mort. ger. more for the instruction of the living then for the commendation of the dead. That which I shall speak of her, to the glory of God's grace in her, and the provoking 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 than ordinary of spiritual grace, and of such graces as are not so ordinarily incident to that 〈…〉 of 〈◊〉, and soundness of judgements. Which 〈◊〉 accordingly applied and employed, (part●y by constant frequenting of the public Ministry, while God gave leave and liberty, and p●●tly: 〈◊〉 both then and during the times of 〈…〉 meditation and private conference with such as reforted unto her, d 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 hind she was a great Questionist▪ and (as those religious Roman e Paula, Marcelia, & Eustochium. Legatur Paulae epitaph: & Hierenymi Epistola ad easdem. Ladies were sometime to 〈◊〉) a whetstone to myself, and I doubt not but the like also to others, f Sic Hieron. ad Marcellam; Maguis pro●●cas quaestionibus, & torpens acio ingenium, dum interr●gas, doces. by her studious enquiry occasioning the mo●e diligent search, and the more exact discovery of many particulars: In regards whereof I may well, and do freely and sincerely confess, that, so oft as I resorted unto her, I did tam proficere quam prodesse, as well benefit by her, as benefit her. Neither were these her Questions, as with many, g Later unculis I●ditur; In supervacuis sub●ilit as teritur. s●hol●, no's vitae discitur. Sen. epist. 106. Qu●scire magis i●vat quam prodest▪ Ibid. In quibus ●ihil ali●d quam acumen exercetur. Ib. 109. Quibus quisquis se tradidit, quaestiunculas quidem r●fras nectit; cater●●● ad vitam nihil proficiat Ibid. 111. Quibus doce●●● magis disputare quam vivere. Ib. 9 5. tending to idle speculation; mere curiosities, or vain niceties, like a game at Chess; rather quirks of wit, fit for disputation in schools, then rules of use for direction of life; but of such points as bent and aimed at the practice of piety, the trial of faith, and sound sanctification: That wherein she principally desired and endeavoured to profit; and so profited, that I may truly say of her, that she had not h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Tim. 3. 5. an outward show and semblance of godliness, or a verbal discourse of it, (the common fault of too many professors among us) but the very power and efficacy of it in extraordinary manner and measure both imprinted in her heart, and expressed in her life: She had learned, i Sen. epist. dicta in facta vertere, to turn words into works; and as k Luk 2. 19 to treasure up with Mary what she heard and learned in her heart, so to work 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 indeed, that putteth Piety to the proof. God had trained her up a long time in the school of affliction; and she was therein a good proficient: her afflictions being unto her, as l Gen. 17. 7. the waters to Noah's Ark, a means to carry up her thoughts and desires higher to heaven-ward. It pleased God to bruise her with pains and weakness, and even to m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esai. 53. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 90. 3. grind to po●●der her vigour with continuance of affliction. Which yet she ever sustained with great willingness ofminde, Psal. 90. 3. having oft in her mouth that worthy speech of David, n 2. Sam. 15. 26. Behold, here I am, let him do with me what he will; and o ●rudir● cupiens flagell●, non erut● do Job● Bern. in Cant. 33. desiring ever, as she protested oft in the midst of her pains, not so much the removal of the cross, which she esteemed but light, as patience to bear it, and grace to make use of it: complaining of nothing so much in her afflictions, as that by means of them she was disabled to the performance of such duties as she desired with her Family, and restrained in the intention of her spiritual meditation; if in any thing impatient, impatient of ●ought that hindered that way. Neither was this her patience such as proceeded either from some senselessness and stupidity, or from some kind of immanity and inhumanity, p Qualu Stoicorun illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Asfecti● humana (vel inhumana potius) canine aequanimitatis stupore formata Tertuli depatient. Indolentia ista non sine magna mercede cantingit, immenitaris in, stuporis in corp. re. Grantor apud Oic. Tuscul l. 3. Et verè Archytas in ethic. apud Stab. ton. 2. c. ●●s Ita enim ●mendandus est locus ille, qui non sine mendo in vulgat ishabetur: nec corrigunt sed corrumpunt mentem 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 meekness and lowliness, of mind, as of a tender constitution herself naturally, and therefore soon sensible of pain and grief, so full of bowels of mercy and tender compassion towards others, and free from all austerity and harshness of spira) but q Non et vera pa●ientia, ubi non est vera sapientla, (ubi non est vera pietas.) Cyprian. de patient. from an apprehension of God's hand in those things that befell her and a concoience of submitting her will to his pleasure whose wholly she acknowledged herself to be, and was content therefore wholly to be disposed of by him. But because r Pers●uerantia sola virtutum coronatur. Bern. de temp. 114. Sola est cui aeternitas redditur. Idem de consider. l. 5. Non inch●antibus sed perseverantibus praemium propunitur. Isidor. de sum. bon. l. 2. c 7. Siquidem, Non perseverare cultus est mutilus. Bern. in Cant. perseverance, as Bernard saith, is all in all; and is that that carrieth away the crown or the garland from all: s Superest ut laudabile principium condignum consequatur finem, & cauda hostix capiti coniungatur. Bern. ep. 24. & 165. Caput animalis cum cauda in sacrificijs offerendum. Leu. 3. 9 quia sine perseverantia nihil placet. Rad. Arden's in 1a. a. 40 a. As the rest of her life had been, so her latter end was not unlike; full of piety and patience, of alacrity and cheerfulness, wholly taken up with holy and heavenly meditation, and longing exceedingly for the time of her dissolution. God showed in her to all that were about her, that it is not in vain sincerely to serve him; and that a constant course of a religious life will minister abundance of sweet comfort in death. About the beginning of her last sickness, she sent for me to her, whom (though the meanest of many that resorted unto her) in regard of some bond of alliance she desired to be, and made account she might be boldest withal; and before some few of her familiar friends, 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 God's word, of God's love unto her, and of her own unto God; requesting either to be better informed, if in aught she were mistaken, or to have further confirmed by pregnant proofs out of God's book, what she rightly apprehended. And this was the work that by her good will she then desired to be continually taken up with; forgetting her pains and weakness when she was about it, and neglecting her natural rest to attend it. So that she might well say to God with David, s Psal. 119 97. O how love I thy law? it is my continual meditation. And with job, t Job. 23. 12. I have preferred the words of thy mouth, not only before my most desired food, but before my most needful and natural rest. Yea so eager was she upon these things, that I was enforced oft to persuade her to forbear, considering her great weakness, and to intermit the intention of her meditation, by giving some way to rest and repose. And here I cannot pass by one speech used by her upou such an occasion, which the rather I relate, to provoke others by her example not to neglect the means of mercy and grace that God vouchsafeth them now, while they may follow them. After long discourse to and fro, perceiving, as I thought, her eyes to wax heavy, and her spirits fainty, and well knowing what need she had of some refreshing, I advised her to compose herself unto rest, which her long want of it required, and her eyes seemed to incline unto, 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 give way to rest I forbear those means of comfort that God by your presence now affordeth me, I may hereafter want them when I would, and shall need them. Some conflicts she had the day before her departure; but such, through God's goodness, 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 nearest about her. I will add but a word, and that I speak unfeignedly: I know God's hand is not straitened, neither is his grace scanted: yet, considering mine own observation & experience, but small, I confess; as I have not hitherto in all points met with her match, so I wish rather than hope to light oft on her like. But let us leave her with the Lord in happiness, in heaven: and apply ourselves unto that, that more principally concerneth us, attending to such instructions as shall (by God's assistance) be delivered, not altogether unagreable to the present occasion, out of that portion of Scripture, which I have chosen to entreat of, concerning PAUL'S DESIRE OF DISSOLUTION, AND DEATH'S ADVANTAGE the ground of that his DESIRE. PHILIPP. cap. 1. vers. 23. Desiring to be dissolved, and to be with Christ; which is by much more the better. THE Apostle Paul was in a great strait, when he wrote this Epistle; in doubt, it seemeth, whether he should rather desire life or death: affected as a loving and loyal wife, saith one, a Zanchius in Philip. whose husband in a far country advanced to great honour, writeth to her to come to him, but to leave her children behind her, as dear to her as herself; and in that regard distracted, on the one side desirous to enjoy her husband, and on the other side loath to leave her children behind her, especially yet unable to help themselves; and in that regard content yet to defer her own honour and joy in her husband, till she see them better able to shifted for themselves: Or, as a beggar-woman, saith b Bernard. in Cant. Bernard, who coming to a rich man's door with a child on her hand, is offered to come in and warm her and dine well, so she leave her child, because it is unquiet, without; whose bowels earning with natural affection toward the fruit of her womb, make her willing rather to accept of a small pittance without doors with her child, 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 happiness, in heaven. But the Philippians his little ones, whom he had newly c 1. Cor 4 15. Galat 4. 10. bred, and not throughly yet d 1. Th●ss. 2. 7. nursed up, they hung on his hands, and had need still of his help: whom being loath therefore to leave, e Indalgenaun est hounestis affectibus: & interdum, etiemsi premunt caussae, spiritus in honorem suorum vel cum tormento retinendus est; cum bono viro vivendum sit, non quamdiu iuvat, sed quamdiu oportet. Delicatus est, qui mori perseverat, qui 〈◊〉 amicos tanti putat, ut diutius in vita commoretur. Etian qui vult mori, qui cepit, ubi svorum ulilitas exigit, intermittat, & suis se commodet. Ingentis animi est aliena causa ad vitam reverti. Sen. ep. 104. Vitam tibi ipsi si negas, multis negas. Sen. Theb. he was content for their gain to defer his own good, and to continue yet some longer time in this mortal and miserable life, for the helping of them forward on the way to eternal life f Vise Clem. Alex. storm. l. 3. & Ambros. ep. 12. qui & idem de Acholio epist. 49. de Martino Severus epist. 3. & Bern. de temp. 105. . And this his distraction and doubtfulness of resolution he propoundeth in the former g vers. 22. verse, and in the former part of this verse: whereunto are annexed such motives as endeavoured to draw his desires either way; his own felicity on the one side, which made him rather desire death h vers. 23. ; their necessity on the other side, that moved him rather to accept of then to affect life, to endure it than to desire it i vers. 24. . So that the hastening of his own eternal good on the one side, and the furthering of their spiritual gain on the other side; wrought between them a great distraction in him. Yet so, that the things themselves, Life and Death, simply considered; if he should respect, and as he respected his own good and gain in either, his desire was rather to dissolution and departure by decease, that he might be with Christ k vers. 23. . Whereof a reason is also rendered, because that simply considered, or in respect of himself, was without all question or comparison, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the far greater good of the twain. Now the main point that hence we observe then is this, that Doctrine. a Christian man may lawfully and justly desire death. Which point so conceived, Branches 2. divideth itself into two branches, both of them arising necessarily from the words of my text. The one concerning the lawfulness or warrantableness. The other concerning the equity or reasonableness of this desire. For the former, Branch 1. that a Christian man may lawfully desire death in some kind and in some case, (as did a 1. King. 19 4. Elias, and Simeon b Luk. 2. 29. upon sight of our Saviour) is apparent, in that the Apostle not only professeth it here of himself, but writing by the Spirit of God, approveth it also, as in himself here, so in others as well as himself elsewhere c 2. Cor 5. 8. . And it may be further confirmed unto us, Reason 1. if we shall consider; First, that death and departure hence by death, it is propounded as a blessing d Apoc. 14. 13. , promised as a blessing e 1. King. 14. 12, 13. , and bestowed as a blessing f Esai. 57 1. ; and therefore may as a blessing also lawfully be desired. Reason 2. Secondly, that our deaths-day is our doomsday g Luk 16. 22, 23. Hebr. 9 27. : that our going to Christ h Eccles. 12. 7. 2 Cor. 5. 8. , as that his coming to us i Joh. 14. 3. 2. Thess. 1. 10. & 2. 1, 8. . Now a Christian may love, and long after the one * 2. Tim. 4. 8. Hebr. 9 28. , and therefore may lawfully desire also the other. In a word, Reason 3. we pray or aught to pray daily k Matth. 6. 20. , that Christ's kingdom may be fully erected in us; that Gods will may be perfectly fulfilled of us: which can not be either of them wholly effected, but by dissolution and decease. But here may a question or two be moved. 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 mortality and the miseries of this life l 1. King. 19 4. ; that we may rest from our labours m Apoc. 14. 13. ; that mortality may be swallowed up of life n 2. Cor. 5. 4. ; which can not be in ordinary course but by death. Secondly, to be freed from spiritual evils o Rom. 7. 24. , that will not leave us but by death p Eccles 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 God q 2 Cor. ●. 8. , and be for ever with Christ r 1. Thess 4. 7. . To the latter question, I answer, that first this desire it must be without impatience: (that was jonas his fault s Jona 4. 3. :) we may not desire death as weary of God's work, 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 oina ille quoque visetur affectus qui multos occupavit, libido moriendi. Sen. ibid. of doing or enduring what he calleth us unto. Secondly, it must be with submitting of our wills to Gods will t Matth. 26. 39 ; content to wait God's leisure, and to abide God's pleasure for death or for life u 2 Sam. 15. 26. . And thus, Confirmandus est anumus. vel ad mortis, vel ad vitae patientiam, Sen. ep. 24. for these causes, with these cautions; death may lawfully be desired. Now for the latter Branch, that every 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 kind x 2. Cor. 5. 8. and in this place. ;) it may further more clearly appear unto us, if we shall consider y ademptionem malorum, & aleptionem bonorum. the evils that death freeth us from, together with the benefits that it bringeth us unto. * Mors nullius mali est materia, multorum finis. Sen de been. l. 7. c. 1. Malorum omnium remedium est. Idem quaest. nat. l. 6. c. 32. The evils that Death freeth us from are either corporal or spiritual. Reason 1. The corporal evils may be referred to 4 heads: First, Evils those injuries and wrongs that God's children sustain at the hands of worldly men that here oppugn and oppress them. Corporall 1. For all that will live, godlily, while they live here, must look to suffer persecution 1 2. Tim. 3. 12. nunquam deerit persecutio Christiano, sicut nec Christo, Si ergo pro Christo pressuram nondum pateris, vide ne piè vivere in Christo nondum ceperis. Aug. in Psal. 55. Fidenter dico, quia minus piè vivis, si minus persecutionem pertuleris. Greg. ep. 27. l. 6. ; and the way to God's kingdom is through many tribulations 2 Act. 14 23. : the world hateth them, because though they be in it, yet are they not of it 3 Joh. 15. 19 : and this hatred will last so long as the world lasts 4 Luk 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 discover itself in mischievous attempts a Joh. 16. 2. Psal. 37. 12. 14. , so oft as ability and opportunity shall meet. In regard whereof, Christian men, saith our Apostle, had they hope only in this life, were of all men the most miserable b 1. Cor. 15. 19 . Christian men therefore as they have no cause to love life; so they have no need to fear death: yea as they have little cause to love this life, considering the wrongs that here daily they endure; so they have 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 other c Luk. 16. 26. , to vex or molest or annoy one the other. In respect whereof it is well said by some of the Ancients, that God's children are never better delivered, then when delivered by death: for that then they are delivered not out of one, but out of all troubles at once d Aug. in Psal. 34. 17, 19 ; and so delivered as they need no further deliverance any more e Bern. in Psal. 91. 15, 16. . Secondly, Corporall 2. those temporal corrections and chastisements, that the corruptions of God's children by way * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. of cure here require. For here God is oftentimes constrained to smite them with the wounds of an enemy, in sharp and severe manner, ethic. l. 2. c. 3. because their iniquities are many and their transgressions great and grievous f Jerem. 30. 14. ; to judge them in this world, that they may not be condemned in the next g 1. Cor. 11. 32. . But after this life, as there shall be no need of natural food or physic for the body; so there shall be no need of such spiritual physic for the soul. As we shall be rid of corruption, so we shall need no more correction. As there shall be no use of preaching or sacraments, so there shall be no need of such sharp courses, as God is now fain to take with us: for all grief and pain shall be then done away h Esai. 35. 10. ; and all tears wiped away from our eyes i Esai. 25. 8. Apoc. 21. 4. Mors omnium dolorum & solutio est, & finis; ultra quam mala nostra non exeant. Sen. ad Marc. c. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aeschyl. : we shall never fear then to taste of God's anger again k Esal. 54. 9 Corporall 3. ; nor ever know what his displeasure meaneth any more. Thirdly, all laborious and painful employments: they rest then from their labours l Apoc. 14. 13. ; which though the works themselves are not evil; yet the pain and toil accompanying them is of the punishment of sin m Gen. 3. 19 , and so evil in itself. Martha shall not need then to complain of Marie n Luk. 10. 40, 41. : nor the Prophet need by preaching to waste his lights and his life o Esai. 49. 4. . As all misery, so all mercy and works of mercy shall then cease * Ipsa cessabunt misericordiae opera, ubi nulla erit indigentiae miseria. . As there shall be then no hunger nor thirst, nor other necessities of nature p Apoc. 7. 16. & 21. 4. : so we shall not need there either to feed the hungry, as we did here q Ma●. 25. 35, 36. , or to have a fellow-feeling of their hunger; Aug. de 10. chord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sophal. that which maketh us many times as miserable, as those themselves are to whom we show mercy h Heb. 10. 33, 34. & 13. 3. mis● ricordia nonnall is quoth miserum cor faciat. Aug. contr. adverse. l. g. l 1. c. 20. & Isidor. orig. l 10. . Fourthly, all infirmities and bodily pains and diseases. Death is the best Physician 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sophocl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aeschyl. Ultimus & optimus medicus morborum etiam immedicabilium mo●s. , the best physic for them 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid. Mors omnibus finis, multis remedium, nonnullis votum. Sen. ad Marc. c. 20. : it cureth us not of one but of all, and of all at once; not for once only, but for ever 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripid. . And what speak I of diseases, or of other diseases? Death cureth us even of death. Old age; saith one, is a disease evil enough of itself i Ipsa senectus morbus est. Terent. : yea our life itself is a disease k Ipsa vita morbus est. Aug de temp. 74. , and a deadly disease, a disease unto death l Psal. 89. 48. : and there is no means to cure us of this disease but by death. We 〈◊〉 freed from death by death; as by death Christ destroyed death m Hebr. 2. 14. ; while mortality is swallowed up of life n 2. Cor. 5. 4. , and immortality, the only true health o Ipsa immortalitas vera sanitas est. Aug. ibid. , is achieved by death. The spiritual evils that death freeth us from, are also of 4. sorts. The first of Satan's temptations. The Christian soul, while it is in this world, is in fight ever with Satan p Ephes. 6. 11, 12. , who is continually labouring to work our evil q 1. Petr. 5. 8. , and to work us unto evil r 1. Chron. 21. 1. : and if he can not draw us out of God's way, by beating and buffeting us to vex and annoy us s 2. Cor. 1 2. 7. , and so to make God's way as tedious and troublesome, as he can possibly, unto us t Apoc. 12. 4, 13, 15, 17. . And this course he continueth with us to our life's end, raging many times most furiously when we draw nearest to our end, because he knoweth his time then is but short u Apoc. 12. 12. . But by Evils. Spiritual 1. death we prevail against him, and get full victory over him x Apoc. 15. 2. & 20. 4. & 12. 11. ; when he is not only so cast out of us y joh. 12. 31. , that he can not sway in us, as before our conversion sometime he did z Eph●s. 2. 2. ; but is so shaken off from us, that he can never once return again, as with our Saviour he did sometime a Luk. 4 13. , to tempt us. For our souls are out of his reach, when they are taken up into heaven b Apoc. 12. 5. , whither that wicked one hath now no access c Apoc. 12. 9, 10. . The second sort is of worldly provocations and evil examples. Spiritual 2. The children of God while they are in the world, can not but live among, and converse with the wicked of the world d 1. Cor. 5. 10. : and living among them, and conversing with them, they can not but hear their blasphemous speeches e Psal. 31. 13. jer. 20. 10. Esai. 36. 22. & 37. 23, 25. , and see their lewd courses f Psal. 55. 9 & 119. 158. , whereby they abuse and dishonour God: that which is a matter of no small grief and vexation to God's children g Psal. 119. 136, 158. 2. Pet. 2. 7, 8. ; yea so great that it maketh them oft á-weary of their lives h Genes. 27. 46. . As indeed how can it be but a grievous heartsore to any faithful subject and well-affected to his Sovereign, to be constrained to abide in such a place, Psal. 120. 5, 6. and among such people, jerem 9 2, 3. where his Lord and master is daily railed on and reviled in his hearing, and those things done daily in his sight, that tend to the disgrace and dishonour of him, whom he deservedly most respects? But we are freed from all these evils also, when we go out of the world i 1. Cor. 5. 10. . For howsoever here the grain and chaff lie together in one field k Math. 13. 25, 26, 30. ; yet there the chaff goeth one way, and the good grain another way l Math. 13. 12. Luk. 3. 17. , the tares are cast one way, and the good corn is carried another way m Math. 13. 30. , even into God's garner, to a place where there shall be no matter of scandal n Math. 13. 41. , to make them stumble and fall o Rom. 14. 21. 1. Cor. 8. 9 or to vex and grieve p Rom. 14. 15. them any more. The third sort of spiritual evils is of sin and corruption; Spiritual 3. than which nothing is more burdensome and cumbersome to a Christian soul q Rom. 7. 24. , not so much for fear of wrath, 1. Cor. 8. 12. as for desire to please God, and for grief that thereby he should show himself unkind and unthankful to him, whom he hath ever found so gracious and good to himself. And if this be so heavy to a Christian soul, that he should so displease and dishonour his heavenly father by his errors and oversights r Rom. 2. 23. , whose honour ought to be dearer to him than all the world's wealth, 2. Sam. 12. 14. yea then his own soul itself s Math. 5. 16. & 6. 10. ; how is death then to be desired of him, Exo. 32. 12, 32. that freeth him from this burden; that giveth an utter ease from it, an eternal discharge of it? For he that is dead, is freed from sin t Rom. 6. 7. . Death, it strippeth us of our old man, our old skin, all at once, not, as sanctification doth it here, by degrees: yea it placeth us in far better estate, than our first parents were in before their fall u Ad●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. & great. c. 11. . For they were so free from sin, that yet they might have will to sin: we shall be so freed by death from sin, that we shall never have either will or mind again thereunto. The fourth sort of evils spiritual is of divine desertion, whereby God in this life, Spiritual 4. though he never indeed leave his children x joh. 16. 32. Hebr. 13. 5. , yet sometime seemeth to forsake them y Math. 26. 46. Psal. 22. 1. ; though he ever remember and regard them z Esai. 49. 14, 15. , yet sometime seemeth to forget them * Psal. 13. 1. : he doth many times, for secret causes best known to himself, withdraw from them the sight and sense of his gracious presence and assistance, and look upon them with a frowning and a lowering countenance. Which thing how grievous and heavy it is to God's saints for the present, may appear by those mournful plaints that they pour out in such cases “ Psal. 6. 1, 2, 3. 6. & 13. 1, 2. & 27. 9, 13. & 30. 7. & 31. 16, 22. & 77. 1, 2, 7, 8, 9, 10. : even so grievous, that (for the time) they seem to be in the very suburbs of hell. Whereas by death they are freed from all such dreadful desertions; being placed in such a state thereby, that as God shall never be again displeased with them, so he shall never in displeasure again turn his face away from them # Esai. 54. 7, 8, 9 . And thus have we seen the evils of all sorts, that death is a means to free us from. Now in the next place, Reason 2. consider we the Benefits that death bringeth us unto: 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 part h 1. Cor. 13. 9, 11. : as first fruits i Rome 8. 23. , but an handful k Levit. 23. 10. to the whole crop; as an earnest-penny l Ephes. 1. 14. 2. Cor. 1. 22. & 5. 5. given in pledge of full payment. But if the first-fruits be so precious m 1. 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 them n Math. 13. 46. ; that he counteth all the wealth of this world, but as trash, as dr●sse and dongue in regard of them o Philip. 3. 7, 8, 9, 10. ; o what will the full crop be? if the earnest-penny be so precious, what will the entire payment be? And if we then thirst and long after growth of p Math. 5. 6. grace, how should we desire death that bringeth with it a full consummation of q 1. Cor. 13. 10. Vivere volunt ut perfecti s●nt. mori v●lint, & perfecti 〈◊〉. Aug. ●n Mat. sig. 17. grace, that bringeth grace to it full growth? The second Benefit is a perfection of glory r Psal. 84 11. ; such an excellency as shall make us not only gracious Benefit 2. in ourselves, Rom. 2. 7, 10. & 5. 2. but most glorious also in the eyes of all that behold us: 2. Tim. 2. 10. that which the Apostle calleth s 2. Cor. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exceeding excessive eternal 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 unto us only, but even in us t Rom. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in nobis, Beza. neque enim erimus ●tiosi spectatores, sed participes gloriae. Bern. de diverse. 1. . When the sun of righteousness shall shine full upon us u Malac. 4. 2. , and shining full upon us, shall make us like unto himself x Coloss. 3. 4. ; so that we shall also shine as the sun in the kingdom of heaven y Math. 13. 43. . This we are not able to conceive what it is. 1. joh. 3. 2. We can guess somewhat at the former, 2. Cor. 3. 18. because we have the first-fruits of it here: 2. Thess. 1. 10. but this we are not able to give almost any guess at. But the Apostle Peter, in Christ's transfiguration, seeing a glimpse of it (o it is good being here, saith he) would fain have stayed there still z Math. 17. 4. . And the Apostle Paul that had seen it, bonum est nobis esse hîc. could not utter what he had seen 4 2. Cor. 12. 4. , but longed exceedingly after it, as one never well till he were there 5 2. Cor. 5. 2. . And undoubtedly, enlarge we our minds all that may be, we shall say, when we shall come to see and enjoy it, as the Queen of the South, when she came and saw Salomon's royalty 6 1. King. 10. 6, 7. , the one half, nay the hundreth part of that we shall find there, was never either reported unto us, or conceived of us here. The third Benefit, Benefit 3. is the inseparable company of Christ. They shall follow the Lamb there, whithersoever he goeth a Apoc. 14. 4. . In this world is Christ said to be with us b Psal. 91. 15. : after this life are we Math. 28. 19 said to he with him c job. 14. 3. & 12. 26. & 17. 24. . Here he is said to be with us, while we sojourn from him d 2. Cor. 5. 6. : there are we said to go to him, and to be at his home with him e 2. Cor. 5. 8. . And if it be matter of much joy to have Christ with us here, what will it be to abide for ever with him there f 1. Thess. 4. 17. ? If Christ's presence by his spirit g joh. 14. 16, 17, 18. be so comfortable here, that it is able to cheer us up in all our greatest afflictions h Rom. 5. 3. & 14 17. : what shall his glorious presence be eternally there? Conceive 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 sick at home of the gout, 1. Thess. 5. 16. to have the Prince not only 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 recovered, to repair to the Court, and there enjoy his Prince's presence, with such favours 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 us here by his spirit i joh. 14. 23. , sometime more familiarly and feelingly, but ever so effectually, Apoc. 3. 20 as thereby to support us even in our heaviest afflictions? but yet how much more exceedingly shall our joy and comfort be increased, when being freed from all infirmities, we shall be taken home to him, that we may live in joy and bliss for ever with him? As that Courtier having assurance given him of recovery by such a time, would exceedingly rejoice to think of the joy of that day, and count every day a week, if not a year, to it, wherein he should being recoured return again to the Court, and be welcomed thither in solemn manner by all his friends there, the Prince himself principally: so well may the faithful soul not a little joy to forethink with itself, what a joyful hour that shall be unto it, wherein by death parted from the body, it shall be solemnly presented before the face of Christ, and entering into the heavenly palace, shall be welcomed thither by the whole court of heaven, by all the blessed spirits that there abide i Hebr. 12. 22, 23, 24. . Again; this life is the time of our contract with Christ k Hosh. 2. 19, 20. desponsabo te mihi. after this life cometh our marriage-day l Apoc. 19 7. & 21. 2. . Now as a virgin espoused to one that is travailed to the East-indieses, if she do indeed faithfully and unfeignedly affect him, though she joy to read a letter, or to see some token from him, yet it is nothing in that kind that can give her contentment m Nil mihi rescribas: attamen ipse veni. Penelope Vlyssi. Ovid. ep. 1. , but she longeth for his presence, desireth to hear of his return, and joyeth to think on that day, when meeting again they shall be so matched, as they shall never more again be so severed. So here, though the Christian soul contracted to Christ, during the time of this contract, in his absence from her n Luk. 19 12. , receive many favours and love-tokens from him o Ephes. 4. 7, 8. , as are all the blessings she enjoyeth here, be they spiritual or temporal p 1. Cor. 3. 21, 22, 23. ; yet they can not all of them give full contentment unto her, 1. Cor. 12. 4, 8, 9, 10, 11. but help rather to inflame her affection towards him, and make her, Rom. 8. 32. if she sincerely love 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 linked unto him, and everlastingly to enjoy his personal presence, which above all things she most desireth. The fourth and last, Benefit 4. but not the least Benefit that death bringeth us unto, is immediate communion with God: when God shall be all in all and unto all q 1 Cor. 15. 28. : when we shall draw our delights from the fountain of all r Jam. 1. 17. , from the wellhead s Psal. 36. 8, 9 : when God shall convey and minister unto us immediately by himself, Apoc. 7. 17. whatsoever he now communicateth unto us by means t Apoc. 21, 22, 23. . This (though it be the greatest benefit of all, x Esai. 58.13 Psal. 122. 1. & 63. 3, 4, 5. yet we can say the least of all of it. Only thus much: If the means whereby God now imparteth his mercies unto us, be so sweet to God's saints, (the ministry of his word, his holy mysteries, and religious offices) that they earnestly thirst after them when they want them u Psal. 42. 1, 2, & 63. 1, 2. & 119. 20. , delight exceedingly in them when they have them, seem to be even ravished and enamoured with them y Psal. 84 per totum. & 119. 97. , prefer 1 Petr. 2. 2, 3. the sweetness of them before the sweetest sweets z Psal. 19 10. & 119. 103. job. 23. 12. , yea seem to dote so upon them, that they have never enough of them a Psal. 27. 4. & 63. 5, 6. & 119. 62, 57, 147, 148, 164. if the dim beams, I say, of God's face and favour shining through these thick clouds and veils be so comfortable to them, that they esteem all worldly joys and delights, as nothing in regard of them b: o what shall God himself be, when we shall see him fully face to face c Esai. 33. 14, 15, 16, 27. 1. Cor. 13. 12. 1. joh. 3. 2. Quis oculis glorietur, qui suspicentur diem? quibus Sol per caliginem splendet? licet contentus interim sat effugisse tenebras, adhuc non fruitur bon● lucis. Tunc animus noster habebit quod gratuletur sibi, cum emissus his tenebris, in quibus volutatur, non tenui visu clara perspexerit, sed totum diem admiserit, & redditus caelo (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 find all together in him, draw all immediately from him, and enjoy whatsoever our heart can desire or mind imagine, yea far more than either of them can possibly now reach to d Ephes. 3. 20. , in him. And thus we have seen the benefit of death, both in regard of the evils from which it freeth us; Conclusion. as also in regard of those good things that thereby accrue unto us: whence we may well conclude, that as God's children may lawfully desire it, so they have just cause and great cause earnestly to long after it. Now the Use then of this point is first to overthrow the opinion of those that think it not lawful in any case to wish or desire death, 2 King. 22. 20. yea in regard of freedom from outward evils; Esai. 57 1, 2. sithence it is promised, Apoc. 14. 13. as we have showed, Use 1. by God as a blessing, and as a blessing in that very kind e 1 King. 14. 12, 13. . Yea but, may some say, if we may desire it, we may do it: we may then hasten our own end. It followeth not. A man may desire many things to be done, Tuscul. lib. 1. which yet he himself may not do. A man may desire the ministry f 1 Tim. 3. 1. : yet he may not Qu●ntots mperator terrae huius in peregrinis l●●is aut honoris specie aut muneris alicuius causa iubet degere? nunquid hinc inconsulto Imperator● discedunt? & quanto amplius est 〈◊〉 parere quam h●manis? Ambros. de bon. mort. c. 2. make himself a minister g Habr. 5. 4, 5. . He may desire to have some malefactors taken away by the sword of justice: yet, being a private person, he may not do it himself. So a man may desire death, and seek it at God's hands; but not procure it or hasten it by any means of his own h Vetat ille dominans in nobis Deus iniussu hinc not suo demigrare, Ci●. . Secondly, it serveth to shame and condemn such as are so loath to dye, that they can not endure to hear of death and dissolution: Use 2. so far from desiring that which they have so great cause to desire, that they can not brook or abide any mention or motion of it, can worst of any thing away with it: in so much that some forbear the doing of some things, some matters of conveniency, yea some necessary duties, as making of their Wills, out of a frivolous and superstitious conceit, that they shall dye shortly, if they do them. Yea many though they can not live, yet are unwilling to dye i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epictet. apud Stob. cap. 120. Inter mortis m● tum & vitae tormenta miseri fluctuant: & vivere nolunt, & mori nesciunt. Sen. ep. 4. Patinon vultis, exire timetis; qui● faciam vobis? Cyprian, de mortal. . Though they live in that misery, that they can have no joy of their lives, that their life is rather a lingering death than a life k Herodicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato apud Plut. de sera vind. Quid huius vivere est? diu mori. Sen. , yet would they rather continue still in such miserable plight, epist. 101. then be content to have an end put to their intolerable torments, much more bitter than many deaths, by an easy dissolution, by a speedy dispatch. No pain, no torment, no pangs of death, can prevail so with them, as to make them willing to undergo what they can not avoid l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Iphigeneia. Debilem facito manu, Debil●m pede, coxa: Tuber adstruegibberum; Lubricos quatedentes. Vita du●● superest, benè est. Maecenas: 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? Vsque adeò ne mori miserum est? Est tanti, habere animam, ut agam. Sen. epist. 101. Interdum 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 go to God. Now for Heathen, or such as have no hope but here m Psal. 17. 14. 1. Thess. 4. 13. , to be thus affected, were not greatly to be wondered at. But for Christians, that profess themselves to be but pilgrims and strangers here n Psal. 39 12. 1. Pet. 2. 11. , this world a strange country to them, and heaven their own country o Phil. 3. 20. , their home, their father's house; for them to be so unwilling to leave this world, to depart hence, to return to their own home, as if their father's house were not an heaven but an hell, it is a foul shame, it is no small blemish to their Christian profession. Yea it showeth such persons to be possessed still with a great measure of hypocrisy. For what is it but hypocrisy, when our prayers and our practice concur not, when the one is directly contrary unto the other, when we are most unwilling to that, that daily we would seem to desire Or how do not our prayers and our practice the one directly cross the other, when we pray daily to have, not our will, but Gods will to be done q Matth. 6. 10. ; and yet when it cometh to the point, Meminisse debem● voluntatem not non nostram, sed Dei facere debere, secundum quod nos Deus iussit quotidiè orare. Cyprtan. de mortal. that God calleth us to come to him, we hang back, and are unwilling to do what he willeth us r Quam preposterum est, quamque perversum, ut cum Dei voluntatem fieri postulemus, quando evocat nos & aecersit de hoc mundo, non statim voluntatis eius imperio pareamus? Hoc nitimur & reluctamur, & pervicacium more seruorum ad conspectum Domini, cum tristitia & maerore perducimur, non obsequio voluntatis; & volumus ab eo praemijs caele stib● honorari, ad quem venim● inviti. Idem ib. , would rather writh Gods will to ours, than conform our will to his, would rather have our own will done against God's will to our own evil, than the will of our loving father wrought on us for our good? How do not our tongues and our hearts apparently and exceedingly jar, when we pray daily to God, that his kingdom may come s Matth. 6 10. , and yet we wish and desire rather to stay here still, where Satan's throne t Apoc. 2. 13. and kingdom u 2. Cor. 4. 4. Joh. 12. 31. & 16. 11. is; and where we ourselves are in some degree still of thraldom x Rom. 7. 14, 23, 24. , then to be translated hence unto that eternal kingdom y Quid rogamus & petimus ut adveniat regnum coelorum, si captivit as nos terrena delectat● quid precibus frequenter iteratis rogamus & poscimus, ut acceleret dies regni, so maiora desideria, & vota potiora sunt seruire isthic diabolo, quam regnare cum Christo? Cyprian. de mortal. ; where we shall be absolutely free from all spiritual servitude, and shall reign in glory for ever with Christ jesus our head? And surely strange it is to see here, as * Mornay of Life and Death. one well observeth, how chose we are in this kind affected to our own courses otherwise. For the labourer hasteth to repose himself z Job. 7. 1, 2. ; the mariner roweth with all might to gain his port, and is glad at the heart when he is once come within kenning of it; the traveller is never quiet till he be at his ways end. And yet we tied in this world to a perpetual task, tossed as on the sea, with continual tempest, toiled and tired out with a tedious and cumbersome passage, can not see the end of our pains but with grief, view our port but with tears, think on our home but with horror and dread: Seem weary of our work, of our waves, and our way; and yet when death cometh to rid us of them, to set us at an end of them, and to put us into our port, ad Polyb. cap. 28. justo mors salut is portus. Ambros. de bon. mori. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de tranquil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sotades. In hoc tam procelloso & in oens' tempest ates exposito marl narigantibus, nullus portus nisi mortis est. Sen. we shun it as a rock, and cannot endure the sight of it a Nemo sine querela moritur: quis non recusans, quis non gemens exit? Morney ibid. Sen. de benef. lib. 5. c. 17. Quis non, ubi mors prope accesserit, tergiversatur, tremit, plorat? Idem epist. 78. : do as little children, that go crying out of some malady all day, and at night when the medicine cometh that should heal and help them of their pain, or the Barber-Surgion that should pluck out the aking-tooth, have no grief more now, but are well enough without it; fear the means of ease more than the disease,: the medicine more than the malady itself so we fear what we should wish for, and wis what we should fear; yea fear most and abhor what we have most cause to desire 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato apolog. . O but life is sweet, will some say: and man is a creature that loveth life c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aesop. fabul. . Do we love life? let us love true life, love eternal life, love that life that is life indeed d 2. Tim. 6. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vel ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . For this life is no life, but a death rather than life 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato Gorg. . It is no true life that yieldeth to death, that tendeth to death, that endeth in death e Gen. 5. 27. : that is true life, that is eternal: that is true life, Psal. 88 48. that cannot be dissolved by death f Hebr. 7. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If we desire such life then, let us desire death: for there is no way to such life but by death g 2 Cor. 5. 1, 4. Quod interim morimur, ad immorialitatem morte transgredimur: nec potest vita aeterna succedere, nisi hi●c contigerit excire: 〈◊〉 est exitus, sed transitus, & temporali itinere decurso ad aterna transgressus. Cytrian. de mortal. As a Christian man therefore hath no cause to fear or abhor death h Quid ni non timeat, qui mori sperat? Sen. ep. 102. , because it can neither bereave him of spiritual i Math. 22. 32. , nor debar him of eternal life k Apoc. 20. 6. : (he dieth not, though he die l joh. 8. 51, 52. & 11. 25, 26. : his death is no death:) so he hath great cause to love and desire death, because it bringeth him to perfection of spiritual life m 1 Cor. 13. 10. , it placeth him in possession of eternal life n Math. 25. 46. . As he hath no cause to dread death, because it cannot sever him from Christ o Rom. 8. 38, 39 : so he hath good cause to desire death, because it bringeth him home unto Christ p 2. Cor. 5. 8. . And it is no death, but life, to be joined unto him; as it is no life, but death, to be severed from him q Non est mors sed vita, quae morientem Christo sociat: non est vita, sed mors, quae viuentem Christo separat. Ambr. 1. Tim. 5. 6. Use 3 Thirdly, this serveth to show the efficacy and excellency of faith: it maketh those things most cheerful, most comfortable, most desirable, that are most dreadful, & uncomfortable, and terrible r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. ethic. l. 3. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epicur. ad Menaec. apud Laert. in themselves: it altereth clean the nature of things: it maketh the world irksome to Paul s Galat. 6. 14. , which all men naturally desire and delight in: it maketh death and dissolution desirable and delightsome unto him, which all men naturally abhor; insomuch that though they be weary of life, yet they are unwilling to dye; though they have no pleasure of their life, yet loath are they to leave life, and to dye once, that they may live ever. It is clean contrary with Paul. His life is not dear to him t Act. 20. 24. : and death is desired of him u 2. Cor. 5. 10. : yea so much desired, that he can hardly, but for others, induce himself to live longer x Philip. 1. 22, 23, 24 Quod vivit, liberalitas est. Sen. ep. : it is as hard a matter to make him patient of life, as it is to make other men patient of death y Patienter vivit; delectabilitur moritur. Aug. in 1. joan. tract. 9 : it is a mastery with them to make them willing to dye; it is a mastery with him to make himself willing to live. And surely a great matter it must needs be, that maketh a man dye cheerfully, not as one weary of life z 2. Cor. 5. 4. , but as desirous of death a Net spe mortis patienter dolet, nec taedio doloris libenter moritur. hunc fert, illam expectat. Sen. epist. 98. Tam turpe putat mortem fugere, quam ad mortem confugere. Ibid. ; as desirous of death, as other men are of life, because in death and by death he looketh for life b Prov. 14. 32. Use 4. . Fourthly, this should incite us to the love and desire of that, which we have so good, so great cause to desire c Sapientis est totum in mortem prominere, hoc velle, hoc meditari, hac sempercupidine ferri. Plato apud Sen. ad Marc. cap. 23. Hey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato Phaed. ; For what should we desire rather than to be at rest, at an end of all our troubles and travels; to be freed from the burden and bondage of sin, from Satan's assaults, from the present wicked world; to be rid of infirmity; to be stripped of our mortality; to be made perfectly gracious, and unspeakably glorious; to be in joy unconceivable, and in happiness eternal; to be present with Christ, and for ever with God? This was the end of Christ's descending, that we might ascend d Descendit altissimus, & suo nobis descensu sis ●uem ac sa! ubrem dedicavit ascensum. Bern. de temp. 66. : of his descending to us, that we might ascend unto him: he to misery, we to glory; he to be crucified, we to be crowned; he to be crucified for us, 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 drink to do that for our good e joh. 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 beneficial unto us, unless we ascend unto him f Ascendit qui descendit. descendit, ut sanaret te: ascendit, ut levaret te. Aug. de diverse. 12. . That was the end of his descending: and that is the end of his ascending. As he descended, so he ascended that we might ascend g Ephes. 4. 9, 10. : he went into heaven before us, to prepare a place for us h joh. 14. 3. , and to draw us up to him i joh. 12. 32. , that we might reign for ever with him k Apoc. 20. 6. . And shall we then be unwilling to follow him to our eternal glory, to our endless good? Certainly with an evil will would we accompany him to the cross, if we be so unwilling to come after him to the crown. O let us rouse up therefore our dull and drowsy spirits; let us sharpen and whet on our affections and desires hereunto, that we may be willing to dye, that we may even desire death. For, He liveth but evil, that cannot dye well * Malè vivit, quisquis nescit bene mori. Sen. de tranquil. c. 11. . And, It is one point of well-dying, to be willing to dye 1 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 servant and Apostle of Christ) love death and desire death, let us so live as we may not fear death. For how can a man desire what he feareth m 1. joh. 4. 18. ? Wouldst thou therefore have death to be not terrible and horrible, but desirable and delectable; not lamentable, but comfortable; not dreadful, but cheerful and delightful unto thee? (For it is not, neither can it so be unto all, but unto some only n Ad refrigerium iusti vocantur, ad supplicium rapiuntur iniusti. datur mors tutela fidentibus, perfidis poena. Cyprian. de mortal. ; to those alone that are qualified so, Means 1. as our Apostle here was.) Then first suffer not thy soul to be glued to this world. For it is the love of this life that maketh death bitter 4 una est catena quae nos alligatos tenet, amor vitae. Sen. ep. 26. . Therefore are so few content to be dissolved, because they are so wedded to the world 5 Sic veteres inquilinos indulgentia loci & consuetudo; etiam inter iniurias detinet, Idem ep. 70. ; whereas to a mind that loatheth and misliketh the world, nothing is so welcome as death, that taketh him out of the world. Yea take heed that the good blessings that God here vouchsafeth thee, cleave not too close to thee. For even they are often unto us, as Absolom to David o 2. Sam. 15. 6. , a means privily to filch our affections from God, and to make us more unwilling to go hence unto God. Let us remember that these things, though good things, are but as rings and love-tokens that God wooeth us here withal. And as it were but an harlotry love in us, to affect the present more than the party that sendeth it p Meretricius amor plus annulum quam sponsum diligere. Aug. medit. ; so an absurd and a preposterous thing, that God's love-tokens sent to us, should lessen our love to him, and make us less desirous of the fruition of him. Which that therefore they may not do, we must take heed that our hearts be not set too much on them q Psal. 62. 10. ; that we use them so that we do not abuse them r 1. Cor. 7. 30, 31. ; that we be not so desirous still to retain them, that they make us more unwilling, parting with them, to depart to him that sent them, when he shall call us to come to him. Let us so possess them, that they hang loose about us: then when death cometh to strip us of them, they will go off with ease, as we slip off our garments, when we lay us down to sleep. Otherwise if they cleave to us, we shall not part but with pain; as the shirt that sticketh fast to the ulcerous body, and pulleth skin and flesh away withal: as the tooth, that standeth fast in the head, cometh not out but with much difficulty, teareth the gum, or bringeth a piece of the jaw away with it; when the tooth that is loose, cometh out with ease. Secondly, Means 2. hate sin, and death will be delightful unto thee. It is the love of their corruptions, that maketh men loath to leave them s Job. 20. 12, 13. , and loath to appear there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. ●l. storm. l. 5. where they must be called to accounted for them. The love of sin maketh men fear death: and the hatred of sin would make men love and desire death. For he that hateth sin in himself a Rom. 7. 16, 17. , cannot but desire to have the body of sin wholly abolished in his soul b Rom. 6. 6. : which, because it will last with him as long as he liveth c Eccles 7. 22. , and will not be utterly abandoned till death; 1. Joh. 1. 8. therefore the more he hateth it, 1. Knig. 8. 46. the less he loveth life; the more he abhorreth it, the more he desireth death. As the more impatient of sickness, so the more impatient of sin, the more desirous of death d Rom. 7. 24. . Thirdly, Means 3. lay a good foundation for life eternal e 1. Tim. 6. 19 . Labour to keep a good conscience, and the comfort of a good conscience f 2. Cor. 1. 12. & 5. 8, 9 , and death shall not be dreadful but cheerful unto thee. For the godly hath hope even in death g Prou. 14. 32. . The worldly man hath his hope, as his happiness, in this life h Psal. 17. 14. alone. And therefore so long as life lasteth, some sorry hope he may have i Dum spirat sperat. Eccles. 9 4. Aegroto dum anima est, spes esse dicitur. Cic ad Attic. lib. 9 ep. 12. But when he dieth, his hope dieth with him k Prou. 11.7. & 10.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr. idyll. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Troad. . And therefore justly feareth he death, that putteth a final end, as to his happiness, so to his hopes. Whereas the godly man retaineth his hopes, even when life decayeth l Prov. 14. 32. Dun expirat, sperat. therefore justly rifest then with him, because he approacheth then nearest to the accomplishment of them. And therefore little reason hath he to fear or abhor death, much cause to affect it, and cheerfully to expect it? For he that is in the state of grace and life, cannot be put beside it, or deprived of it by death m joh 5. 24. . And he may well cheerfully expect, Rom. 8. 37, 38. and even with triumph entertain death n 1. Cor. 15. 55, 57 2. Tim. 4. 7. , that is to receive and enjoy a crown of eternal life after death o 2. Tim. 4. 8. Apoc. 2. 10. . That therefore we may be confident in these our desires, in coveting to remove hence, that we may go unto God; let us study so to carry ourselves, that both staying here, and removing hence, we may be acceptable unto him p 2. Cor. 3. 8, 9 . Labour then for this: Means 4. yea labour not only for it; but labour further, in the fourth place, to get assurance of it to thine own soul q 2. Petr. 1. 10. . Labour (I say) to get assurance of God's favour in thy life, and thou shalt not need to fear death r 1. joh. 3. 14, 19, 20, 21. . A man will never be afraid to go to God, if he know that in Christ he is reconciled unto God s 2. Cor. 5.5. . He will never be afraid to lay down this cottage of clay, if he be assured that he hath an eternal housing, not made with hands, reserved for him in the heavens t 2. Cor. 5. 1, 2. . The want of the former, of the thing itself, maketh the unfaithful fear death; and not without cause; because they have laid no foundation for life after death; and therefore when they die, they die irrecoverably, they die eternally, they pass not from death to life, but from death to death u Apoc. 20. 14, 15. & 20. 6. , or from death to such a life, as is worse than any death, a dying life and a living death x Mors sine morte: mors semper vivit: semper occidit, nanquam peroccidit. Greg. mor. l. 9 c. 38. & Beru. de consider. lib. 5. . The want of the latter, to wit, of the assurance of it, maketh even many faithful fear death; (though that without just cause;) because, though they have laid a sure foundation for life, and therefore cannot miscarry, but must needs do well in death; yet they want the comfort of it, because they do not apprehend it, because they are not assured of it y Miser est beatitatcm qui nescit suam. : which maketh them therefore with fear to expect death, as a sergeant that came to arrest them, and to carry them away to hell; which, if they could consider of things aright, they had cause rather with great joy to welcome, as God's messenger, Means 5. sent to convey them hence to heaven. Fiftly, learn to dye whiles thou livest; learn to dye before death a 1. Cor. 15. 31. Morten, dum adbnc viveres, imitatus, Ambr d: bon. mort. Egrogia res est mortem condiscere. Sen. epist. 26. . Forecast thine end b Deut. 32 19 Nulla res magis proderit, quam cogitatio mortalitatis. Sen. de●ra. l. 3. c 42. Nullius rei melitatio tam necessaria est. L●em ep. 70. think oft on it 4 Meditare mortem. Qui hoc d●cit, medi●ari libertalem iubet. Idem. ep. 26. ; fit thyself for it; that though it come never so soon, never so suddenly, it may not surprise thee unawares, it may not find thee unfit. He can not dye with alacrity, 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 himself thereunto c Morten nemo hilaris excipit, nisi qui se ad ill●m di● compusuerat. Sen. epist. 10. . Therefore men fear it, because they are not prepared for it: therefore they dread it, because it cometh ere they expected it d I●●●pectata plus aggravant. no vitas adijcst calamitatibus pondus. not quisquam mor: alium non magis, qu●d etiam miratus est, doluit. Ideò nihil nobis in; r●uisum esse debet. In 〈◊〉 p emittendus est animus. Sen. ep. 91. . As thou art wont therefore ere sleep come upon thee, to compose thyself unto rest, by stripping thyself, lying down in or on thy bed, drawing the curtains about thee, closing thine eyes, acting sleep as it were, before thou sleepest: So endeavour daily, before death seize on thee, to compose and address thyself unto death 5 Compo●e te ad diem illum. 〈◊〉 ep. 26. , by the serious meditation of thine unavoidable end, as most certainly not far of * Dehemus animo pr●meditari, qu d aliquand● sut●ri sum●●●, & quod, velimus nelimus, abesse longius non potest. Hieron. cpitaph Nepo●. , so uncertain how near, by labouring to work out of thy mind such secular, carnal, or satanical conceits, as may bring thee out of love with it, and by striving to bring thyself acquainted with it, yea to work thine heart to a love and a liking of it, that when it cometh, thou mayst entertain it, neither as a foe, nor as a mere stranger, but as a wont guest, as an ancient acquaintance, as a familiar friend e Effice mortem tibi cogitatione familiarem, ut possis, ubi for'rs tulerit, illi (laetus & alacer) obuiam exire. Sen. ep. It is a matter, as of much consequence, for the furtherance of a cheerful departure, so of great difficulty, not so soon achieved, not so easily learned, f 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; g Vivere totae vita discendum est; & quod magis fortasse miraberis, tota vita discendum est mori. Sen. de brev. vitae. cap. 7. since it is, or aught to be the main aim of every man's whole life, to prepare and fit him for death h Primus Pythagoras dixit Philosophiam esse meditationem mortis, quotidie de carcere corporis nitentem edu●er● animae libertatem. Hi●ron. c●nt. Ruffi●. Philosophian esse. Socrates apud Clem. storm. l. 5. Plato apud Plut. de plac. philos. Hey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 ut animum semper studeat consortio corporis separare, & ideò e●istimandum, philosophiam esse mortis affectum, (conatum Hieron.) consuetudinemque moriendi. Apul. de philos. . Sixtly and lastly, when thou lookest towards death, look withal ever further than it. When thou meditatest on death, meditate withal on those benefits that shall accrue unto thee by death. O could we see them, as Paul did, when he was rapt into the third heaven i 2. Cor. 12. 4. : we would never be well, until we were there. Nay, could we see but some glimpse, as those three Disciples did k Matth. 17. 3. , of that glory; we would never lin longing till we were entered or entering into it. But this since we cannot hope for, till we come there; let us labour with Moses the mean while, with the spiritual eye of the soul, with the eye of faith and meditation, to see him that cannot be seen l Hebr. 11. 27. ; yea to see that, that cannot be seen m Hebr. 11. 26. ; to see that with the spiritual eye, that cannot be seen with the natural eye: with our Apostle, to look not on the things that are seen, but on the things that are not seen n 2. Cor. 4. 18. : not consider death as it showeth itself to the eye of flesh and blood, and as it is in it own nature, as an enemy to man, as a punishment of sin o Gen. 2. 17. Rom. 5 12. & 6. 23. ; but as it is manifested to the eye of faith out of God's word, as it is now altered and changed through God's mercy in Christ, as a great benefit, as a blessing, as the messenger of God p Lex est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poena perire. Sen. epigr. 7. Vltimum diem, non quasi poenam, s●d naturae legem aspicis. Idem ad Helu. Mors naturae finis est, non poena. Cic. pr● Milon. & Sen. suasor. 7. imò nec finis, nec poena bonis. ; as God's messenger, I say, for the good, yea for the endless good of all those that belong unto God. Open the eye of thy soul to look not upon it, but beyond it. Muse oft upon the happiness that shall ensue upon it, and cannot be attained but by it. That will make thee desire death, though not for itself, yet for it q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato in Phaedon. ; yea it will make thee even in love with death, if thou be'st in love with it; since thou canst not but by death attain unto it. Fiftly, this helpeth to confute certain erroneous conceits. First, the popish opinion of Purgatory. For what cause or reason should Christian men have to desire death, if they were to go to such a place after death? to pass not from pain to ease and rest, but from pain to pain, from lesser pains to greater pains; Use 5. to greater torments after death, than ever they did or could endure in this life r Constat enim poenas Purgatorij esse atr● cissimas, & eti illes nullas poenas huius vitae comparandas. Bellarm. de purge l. 2. c. 14. : not to go unto Christ, but to go further from Christ; not to converse with him immediately after death, but to be deprived of those means, whereby they had spiritual society with him, and did comfortably enjoy him by his spirit here upon earth. A mere dotage of man's idle brain, having no shadow of ground or warrant out of God's word, teaching the Saints of God to expect after death woe and pain and hell, where the Spirit promiseth nothing but life a 2. Tim. 4. 8. , rest b Luk. 16. 25. , joy c Math. 25. 23. , and heaven d Luk 16. 22. & 23. 43. 2. Cor. 12. 2, 4. . Secondly, Apoc. 2. 10. it confuteth likewise another unsound assertion, joh. 5. 24. & 11. 25. to wit, of those that deny unto the souls of the Saints deceased entrance into heaven, Apoc. 14. 13. and access unto the presence of Christ, Esai. 35. 10. until the last day. This erroneous conceit was of old broached by Irenaeus f In lib. 5. adverse. , and was of late again revived by Pope john 22 g Guil. Ockam in oper. 93. dierum. & Adrian. in 4. dist. . But was then opposed by the most of his Cardinals, Valent. cap. vl●. Sed & Tertull. idem habet adv. Marc. l. 4. & in lib. de anim● prope finem. and confuted by the Divines of the University of Paris, and the Pope himself (as some write) constrained by Philip the Fair, than King of France, publicly to recant it h Erasm. in prefat. ad Iren. Gillius Annal. Franc. tom. 2. & Gag●in. l. 8. ; as also Benedict 12. his next successor, solemnly condemned it i In Extra. Bened. Deus. Vise Al●●ns. de Castr● cont. haeres. l. 3. Beatitude. . And it is a point indeed 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 Thief on the Cross; This day shalt thou be with me in Paradise k Luk. 23. 43. : which Paradise this our Apostle expoundeth to be the third Heaven l 2. Cor. 12. 2, 4. , the present place of Christ's residence and abode m Act. 5. 21. . To the Desires of God's Saints; this our Apopostle, and others, as well here, as elsewhere, who desire to remove hence, that they may go thither to Christ n 2. Cor. 5. 6, 8. . But in vain should they desire for that end to remove hence, if when hence they departed, they should not go to christ, but wait without, I wot not where, secluded from all access to him, and from the sight of him. So that of necessity either we must shut Christ himself out of heaven, or else we must admit the souls of the Saints, who by direction of the Spirit of God (which cannot misinform them, either delude or deceive them,) desire therefore to be dissolved, that they may go immediately to be and abide with him where he is. Lastly, it teacheth us not to mourn excessively for the deceased o 1. Thess. 4. 13. . For how can we desire to go after them, if we mourn for them, as if some evil had befallen them? or what cause have we to bewail them, that are therefore happier than us, because they are gone thither before us p Premissi, non amissi: praecesserunt, non decesserunt. Aug. epist. 6. & 120. & de diverse. 43. abijt, non obijt. Ambr. de Theodos. Quem putas perisse, pramissus est. Quid autem dementius, quam cum idem tibi iter emetiendun sit, flere cum qui antecessie? Sen ep. 99 dimisimus illos, imò consecuturi praemisimus. Idem ad Marc. c. 19 Cogitemus cito n●s ebb 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 temperandum. cur enim imm●deratè feras abyss, quem mox subsequeris? Tertul●● de patient. Non sunt lugendi fratres nostri accersione dominiea deseculo liberati, cum sciamus eos non amitii sed praemitti, recedentes praecedere: ut proficis●ētes & navigantes desiderari 〈◊〉 deberi non plangi. Cyprian. de mortal. , whither we must once follow them, and can never be fully happy here, until we be there with them? Rather; are they gone before us, that were near and dear unto us? Let their departure from us, that were so much affected of us, be a means to draw our affections more to the place whither they are gone before us; and to those courses, whereby we may be partakers with them, as in the grace of God here, so in glory hereafter. FINIS. Praeclarè Antiphanes apud Stobaeum tom. 2. cap. 124. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quae Lipsius sic vertit. Lugere amicos mortuos minimè decet. Non mortui etenim sunt: sed illam ipsam viam, Quam mox necessum inire nobis ●mnibus, Illi praiverunt: & ecc● postmodùmm Transgressi in unum idemque diversorium Coniuncti agemus quicquid eui relliquum est.