THE
BEST
choyce
.
A
Funerall
Sermon
.
Philip.
1.23
.
—
Desiring
to
be
loosed
and
to
be
with
Christ
,
which
is
best
of
all
.
THis
Text
that
I
haue
chosen
,
being
considered
as
it
standeth
here
related
,
is
but
a
part
of
a
sentence
.
For
in
this
verse
with
the
22.
going
before
,
and
the
24.
following
,
the
Apostle
consulteth
of
two
things
set
before
him
,
whether
hee
maye
choose
:
not
of
any
inconstant
lightnesse
,
neither
of
any
discontentment
,
but
because
he
seeth
in
either
thing
good
cause
to
desire
it
.
The
two
things
whereof
he
consulteth
whether
to
choose
,
are
life
and
death
:
(
in
which
consultation
most
men
would
quickly
resolue
.
For
many
desire
life
with
any
conditions
,
as
Augustine
truly
affirmes
in
one
of
his
Sermons
,
saying
:
Longam
vitam
,
etiam
malam
pene
omnes
volunt
habere
:
all
men
welnie
desire
a
long
long
life
,
though
euill
and
troublesome
)
.
The
commoditie
of
life
,
for
which
the
Apostle
can
bee
content
to
choose
it
,
is
the
profitable
seruice
that
hee
might
doe
to
the
Church
.
This
he
mentioneth
as
drawing
his
desire
after
life
in
the
24.
verse
,
saying
:
Neuerthelesse
,
to
abide
in
the
flesh
is
more
needefull
for
you
.
Where
note
by
the
way
,
what
it
is
should
make
thee
desirous
to
liue
in
this
world
,
onely
to
profit
others
,
and
to
do
the
office
of
a
good
seruant
among
thy
fellow
seruants
.
The
commoditie
of
death
for
which
hee
wisheth
,
that
is
,
the
fellowshippe
of
Christ
in
heauen
so
to
be
obtained
.
This
hee
mentioneth
as
drawing
his
desire
after
it
,
in
the
wordes
of
my
Text
,
saying
:
Desiring
to
bee
loosed
and
to
bee
with
Christ
,
which
is
best
of
all
.
Where
note
I
pray
you
,
what
is
the
hope
&
desire
of
the
godly
in
their
death
,
namely
,
to
be
gathered
to
their
Sauiour
.
If
wee
consider
these
wordes
apart
,
singled
from
the
rest
of
the
Epistle
,
they
containe
a
perfect
instruction
concerning
the
death
of
true
beleeuers
:
wherein
are
these
three
things
.
First
,
that
death
is
a
thing
of
the
godly
to
be
desired
,
in
these
words
,
Desiring
to
be
loosed
.
Secondly
,
that
the
godlie
are
gathered
by
death
,
into
the
companie
of
Iesus
Christ
in
heauen
(
which
is
the
thing
that
maketh
their
death
to
be
so
much
(
to
be
desired
)
in
these
wordes
:
and
to
bee
with
Christ
.
Thirdly
,
that
the
fellowship
of
Christ
,
which
the
godly
obtaine
after
death
,
is
the
greatest
happinesse
that
can
bee
desired
or
obteined
,
in
these
wordes
:
for
that
is
best
of
all
.
This
Text
I
haue
chosen
at
this
time
for
this
reason
.
We
are
come
togither
to
commit
to
the
ground
the
bodie
of
a
seruant
&
childe
of
God
,
who
with
all
his
hart
desired
to
be
dissolued
.
Who
desired
his
dissolution
with
the
same
reason
for
which
the
Apostle
desired
it
;
namely
,
that
hee
might
be
with
Christ
:
and
desired
this
fellowshippe
of
Christ
,
with
the
same
iudgement
,
with
which
the
Apostle
desired
it
,
because
hee
knew
that
to
be
best
of
all
.
By
the
handling
of
this
text
,
you
shal
see
the
wisedom
of
of
his
choice
and
his
desire
,
and
so
,
I
hope
,
bee
drawen
with
desire
and
iudgement
to
wait
for
the
day
of
your
dissolution
,
that
you
also
may
bee
gathered
to
Christ
,
which
is
best
of
all
.
Desiring
to
be
loosed
,
eis
to
analusai
:
for
so
the
Apostle
describeth
death
to
bee
an
vnbinding
and
loosing
of
man
,
that
the
soule
set
at
liberty
from
the
fetters
of
the
flesh
,
may
return
to
his
Creator
freely
.
Which
it
cannot
doe
so
long
as
it
is
shackled
here
in
the
body
.
And
this
description
of
death
is
most
conuenient
both
to
confute
all
Sadduces
,
and
also
to
instruct
vs
howe
to
iudge
rightly
of
death
.
Euery
childe
of
man
is
compounded
of
these
two
parties
:
of
an
humane
body
,
that
is
as
the
house
and
dwelling
,
and
of
a
reasonable
soule
,
that
is
the
tenant
dwelling
there
.
So
are
wee
taught
in
the
historie
of
the
first
mans
creation
.
Gen.
2.7
.
The
Lord
Gad
made
the
man
of
the
dust
of
the
ground
,
there
is
the
body
,
the
house
of
clay
;
and
hee
breathed
in
his
face
the
breath
of
life
.
That
is
,
saith
Tremelius
,
Animam
vitalem
elementari
corpori
inspirauit
:
by
inspiration
hee
placed
a
liuing
soule
in
his
elementarie
bodie
,
and
the
man
was
a
liuing
soule
,
so
soone
as
these
two
partes
beeing
ioyned
together
the
man
liueth
.
And
that
which
we
cal
death
,
is
no
thing
else
but
the
dissoluing
of
this
composition
,
and
the
seperating
of
these
two
parts
,
that
the
soule
may
be
loose
and
at
liberty
to
returne
vnto
God
,
as
Salomon
describeth
death
in
Ecclesiastes
,
12.7
.
Dust
returneth
to
earth
as
it
was
,
and
the
spirit
returnes
to
God
that
gaue
it
.
Death
is
not
the
destruction
,
eyther
of
the
whole
man
,
or
of
any
part
of
him
,
as
many
suppose
,
that
say
in
the
Booke
of
Wisedome
,
2.2
.
Wee
were
borne
at
all
auenture
,
and
hereafter
wee
shall
bee
as
if
wee
had
neuer
beene
.
For
the
breath
is
a
smoke
in
our
nosthrills
,
and
the
words
are
a
sparke
raised
out
of
the
heart
,
which
being
extinguished
,
the
bodie
is
turned
into
ashes
,
and
the
spirit
vanisheth
as
the
soft
aire
.
Thus
foolish
men
thinke
that
in
death
they
perish
and
come
to
nothing
,
and
die
as
the
beasts
doe
.
And
of
this
opinion
,
in
the
Church
of
the
Iewes
,
were
the
absurd
Saduces
,
who
beleeued
no
resurrection
to
come
of
the
body
,
and
therefore
thought
that
the
body
perished
in
death
.
And
they
beleeued
that
there
was
no
spirit
seperated
from
flesh
,
no
such
inuisible
and
spirituall
creature
,
and
therefore
thought
that
the
soule
perished
in
death
.
Their
absurd
opinion
is
recorded
in
Acts
,
23.8
.
The
Sadduces
say
,
that
there
is
no
resurrection
,
nor
Spirit
,
nor
Angel
.
But
we
beleeue
and
teach
contrarie
to
all
Sadduces
,
both
the
immortality
of
the
soule
remaining
after
death
,
and
also
the
resurrection
of
the
flesh
at
the
last
day
.
For
the
soule
of
Lazarus
being
dead
,
ascended
to
a
place
of
comfort
.
Luk.
16.22
.
And
all
that
are
in
the
graue
(
which
is
the
receptacle
of
our
dead
bodies
)
shall
at
the
last
daye
heare
the
voyce
of
Christ
,
sending
forth
his
Archangel
with
the
sound
of
a
Trumpet
,
and
they
shall
come
forth
to
iudgement
.
Ioh.
5.28
.
So
that
neither
body
nor
soule
in
death
perisheth
and
ceaseth
to
bee
:
and
death
is
no
destruction
of
man
,
but
the
loosing
of
the
Spirrit
out
of
the
prison
of
the
flesh
,
and
a
dissoluing
of
man
into
his
parts
,
as
the
Apostle
here
speaketh
,
desiring
to
bee
dissolued
.
Wherein
it
behoueth
no
man
to
bee
an
agent
,
to
loose
himself
,
as
they
which
lay
violent
hands
vpon
themselues
:
but
we
must
all
be
patients
,
and
wait
vpon
God
,
till
he
that
tied
the
knot
of
life
in
thee
,
vntie
the
same
.
The
Apostle
,
to
bee
with
Christ
,
desired
not
to
lose
himselfe
,
but
to
be
loosed
.
Desiring
to
be
loosed
.
The
Apostle
in
these
words
sheweth
vs
his
desire
:
and
in
his
desire
,
sheweth
vs
that
death
and
desolution
is
a
thing
to
bee
desired
of
the
godly
.
When
the
labourer
hath
wrought
stoutly
in
the
vineyard
all
the
day
,
and
at
length
the
euening
commeth
wherein
he
may
rest
,
hee
is
glad
of
it
,
yea
hee
doth
desire
and
wait
for
the
comming
of
the
euening
that
he
may
rest
.
Our
life
here
beneath
,
is
but
as
a
day
,
and
a
short
winter
day
;
and
here
vpon
the
earth
as
in
the
Lords
vineyard
,
we
are
appointed
to
labour
:
so
the
Parable
of
the
labourers
hired
to
worke
in
the
vineyard
,
Matth.
20.
doth
teach
vs
.
When
the
euening
of
our
daye
,
namely
,
death
dooth
come
,
the
seruant
of
God
reioyceth
that
he
may
rest
from
his
labour
:
yea
,
in
wisedome
hee
shoulde
desire
the
comming
of
it
,
that
hee
might
rest
from
his
labour
:
for
death
bringeth
such
rest
.
The
holy
Ghost
from
heauen
affirmed
to
Iohn
the
Euangelist
,
Reu.
14.13
.
that
they
which
die
in
the
Lord
,
doe
rest
from
their
labours
,
and
are
therein
blessed
.
And
a
wise
Poet
truly
saide
it
,
Est
finis
miseria
in
morte
,
in
death
our
miseries
end
.
When
the
souldier
hath
put
on
armour
,
and
lieth
in
Campe
against
the
enemie
,
hee
longeth
for
victorie
,
that
hee
may
put
off
his
armour
,
and
rest
from
that
daungerous
and
painefull
seruice
.
And
when
that
wished
day
is
come
,
hee
reioyceth
for
his
rest
.
For
as
the
King
of
Israel
answered
the
king
of
Aram
,
though
he
that
girdeth
on
his
armour
boast
himselfe
,
yet
he
that
putteth
it
off
after
victorie
,
hath
whereof
to
boast
.
Now
wee
are
all
Souldiers
,
and
our
life
vpon
the
earth
is
a
warfare
.
So
Ierome
reades
the
first
wordes
of
the
seuenth
chapter
of
Iob
,
Milita
est
vita
hominis
super
terram
:
A
warfare
saith
hee
,
fighting
against
inuisible
aduersaries
.
And
wee
are
sent
into
this
world
as
the
Lordes
prest
men
,
vnder
the
Banner
of
Christ
,
following
him
our
Captaine
,
to
fight
against
sinne
,
against
the
flesh
,
the
diuell
,
and
the
worlde
,
by
dooing
good
workes
,
and
resisting
tentations
.
Sinne
fighteth
against
vs
,
and
often
taketh
vs
captiues
.
Rom.
7.23
.
Paul
saith
,
I
see
an
other
Lawe
in
my
m̄ebers
rebelling
against
the
Law
of
my
minde
,
and
leading
mee
captiue
vnto
the
law
of
sin
which
is
in
my
members
.
The
flesh
fighteth
against
vs
,
striuing
against
the
spirit
,
as
the
spirit
striueth
against
the
flesh
.
And
Peter
biddeth
vs
,
Abstaine
from
fleshly
lusts
,
because
they
fight
against
the
soule
.
1.
Pet.
2.11
.
The
Diuell
commeth
fiercely
vpon
vs
as
a
roaring
Lyon
,
and
fighteth
against
vs
.
Eph.
6.16
.
beeing
armed
with
fierie
darts
.
And
the
worlde
dooth
not
loue
those
whom
God
hath
choson
out
of
the
world
.
Iohn
,
15.19
.
and
the
battel
which
we
haue
to
maintaine
against
those
enemies
is
most
perillous
,
because
,
Eph.
6.22
.
wee
wrastle
not
against
flesh
and
blood
,
but
against
principalities
and
powers
,
against
the
worldly
gouernours
,
the
princes
of
the
darknesse
of
this
world
.
This
battell
endeth
not
till
the
day
of
our
dissolution
commeth
:
then
are
wee
freed
from
tentations
,
and
deliuered
from
sinne
.
For
Romans
,
6.7
.
the
Apostle
saith
:
Hee
that
is
dead
is
freed
from
sinne
.
Then
doe
wee
rest
and
reioyce
,
triumphing
ouer
all
our
enemies
,
sauing
that
death
for
a
time
holdeth
our
bodies
in
the
dust
of
the
earth
.
And
therefore
the
day
of
our
dissolution
,
as
the
end
of
our
both
painefull
and
dangerous
warre
is
to
be
desired
.
Hee
that
can
discerne
betweene
labour
with
wearinesse
,
&
rest
with
reward
,
betweene
warre
with
perill
,
and
victorie
with
ioyfull
peace
,
hee
will
say
,
that
the
daye
of
death
to
a
good
man
is
to
bee
desired
more
then
life
;
because
life
is
labour
with
wearinesse
,
and
woe
with
perill
:
but
the
houre
of
death
bringeth
rest
with
reward
,
and
victorie
with
ioyfull
peace
.
Ciprian
in
a
Treatise
of
his
,
De
mortalitate
,
in
the
third
section
saith
of
life
;
Quid
aliud
in
mundo
quam
pugna
aduersus
diabolum
quotidie
geritur
?
quam
aduersus
iacula
eius
&
tela
conflictationibus
assidius
dimicatur
?
While
wee
are
in
the
world
,
what
do
we
but
fight
against
the
diuell
?
and
warre
with
continual
conflicts
against
his
arrowes
and
darts
?
but
of
death
hee
saith
:
Illa
est
pax
nostra
,
illa
fida
tranquillitas
,
illa
stabilis
,
&
firma
,
&
perpetua
securitas
:
Death
is
our
peace
,
our
sure
tranquilitie
,
our
stable
,
firme
and
perpetual
securitie
.
When
Balaam
that
false
Prophet
,
that
loued
the
wages
of
iniquitie
,
beeing
hired
by
the
King
of
Moab
to
curse
Israel
,
had
considered
that
cursing
could
not
bee
the
ende
of
Gods
people
,
but
that
they
were
heires
of
blessing
,
hee
pronounced
these
wordes
,
Numbers
,
23.10
.
Let
mee
die
the
death
of
the
righteous
:
let
my
last
end
be
like
his
.
The
man
did
see
,
his
eyes
beeing
opened
of
God
,
that
the
end
of
the
righteous
,
for
the
peace
and
happinesse
thereof
was
to
be
desired
.
The
day
of
dissolution
to
a
righteous
man
,
is
like
that
day
in
which
Ioseph
was
brought
out
of
prison
,
and
stoode
before
Pharaoh
:
Hee
had
long
beene
in
bonds
.
In
prison
hee
was
basely
clothed
as
became
a
prisoner
.
In
the
end
his
fetters
are
laid
aside
,
hee
is
taken
out
of
prison
,
he
putteth
off
his
base
attire
,
he
is
washed
and
shauen
,
hee
putteth
on
new
apparrell
,
is
brought
into
the
presence
of
the
King
,
and
made
a
ruler
throughout
the
Kingdome
.
The
iust
mans
life
is
like
the
time
of
his
captiuitie
;
and
his
death
is
like
to
his
deliuerie
.
While
wee
liue
,
the
soule
is
inclosed
in
the
bodie
as
in
a
prison
,
and
is
clothed
with
the
flesh
,
as
with
filthie
garmentes
,
and
is
clogged
with
sinne
,
as
with
fetters
of
yron
and
brasse
;
and
is
cumbred
with
iniuries
and
tentations
,
more
greeuous
and
noysome
then
the
hunger
,
colde
,
and
noysome
sauour
of
the
prison
.
But
when
the
houre
of
dissolution
commeth
,
the
prison
is
broken
,
and
wee
are
deliuered
.
Wee
put
off
the
ragges
of
the
flesh
,
and
are
clothed
with
white
:
we
are
loosed
from
the
fetters
of
sinne
,
we
are
washed
in
the
blood
of
Christ
,
wee
are
admitted
into
the
presence
of
God
,
and
are
made
togither
with
Iesus
Christ
heires
of
a
heauenly
kingdom
.
And
therefore
as
Ioseph
desired
to
bee
deliuered
,
and
had
cause
to
riot
when
that
daye
came
,
euen
so
may
the
righteous
desire
their
dissolution
,
&
they
haue
cause
to
reioyce
when
the
day
thereof
draweth
nigh
.
The
death
indeed
of
the
wicked
is
very
fearefull
,
and
by
all
meanes
to
be
auoided
,
if
it
could
bee
auoided
:
For
their
death
is
like
the
euening
to
the
slothfull
seruant
,
when
his
Maister
will
examine
his
daies
worke
.
It
is
like
the
comming
home
of
the
Lorde
to
the
vnprofitable
seruant
,
that
had
wrapped
his
Tallent
in
a
napkin
,
and
buried
it
in
the
ground
:
hee
was
called
to
account
,
and
because
he
had
beene
idle
,
Mat.
25.26
.
his
Talent
was
taken
from
him
,
and
giuen
to
an
other
,
and
after
sharpe
rebukes
,
hee
was
cast
into
vtter
darknesse
,
where
is
weeping
and
gnashing
of
teeth
.
It
is
like
the
fearefull
assises
,
and
day
of
goale
deliuerie
vnto
the
malefactor
,
who
being
brought
from
the
prison
to
the
Bar
,
and
there
condemned
,
is
led
from
thence
to
the
place
of
execution
.
It
is
like
the
birth
day
of
Pharaoh
vnto
his
officer
the
Baker
,
who
was
taken
out
of
prison
,
led
to
the
gallowes
,
hanged
,
and
made
a
praie
to
the
foules
of
heauen
.
The
death
therefore
of
the
wicked
is
euill
,
and
to
be
shunned
(
if
it
could
bee
shunned
)
for
in
it
endeth
all
their
rest
,
and
beginneth
all
their
labour
.
In
it
,
endeth
all
their
happinesse
,
and
beginneth
all
their
miserie
.
In
it
endeth
all
their
pleasure
,
&
beginneth
their
torment
,
which
neuer
shall
end
:
and
they
fall
as
the
tree
that
is
cut
downe
for
the
fire
.
Reade
the
report
of
the
vnmercifull
glutton
,
in
Luk.
16.19
.
what
pleasures
his
life
abounded
withall
;
which
all
turned
to
torments
when
hee
died
.
But
the
righteous
are
cut
downe
like
to
ripe
corne
,
that
with
care
is
brought
into
the
barne
:
and
they
are
deliuered
from
the
euills
that
are
to
come
.
Esay
,
57.1
.
they
rest
from
all
their
labours
past
.
Reuel.
14.13
.
They
come
to
their
perfect
ioy
,
in
hope
whereof
they
reioyced
beefore
.
Matth.
25.11
.
It
is
saide
to
the
good
seruant
,
Enter
into
thy
Maisters
ioy
.
And
when
they
put
off
the
earthly
house
of
this
tabernacle
,
2.
Corin.
5.1
.
they
haue
a
building
giuen
of
God
,
not
made
with
handes
,
but
eternall
in
heauen
.
They
leaue
earthly
possessions
,
which
comming
naked
into
the
worlde
,
they
found
here
,
and
going
naked
out
of
the
world
,
they
leaue
here
:
and
for
them
they
receiue
an
inheritance
immortal
,
vndefiled
,
that
fadeth
not
away
,
but
is
reserued
for
them
in
the
heauens
:
and
then
doe
they
truly
begin
to
liue
,
when
they
depart
out
of
this
darke
vale
of
fraile
mortalitie
.
Truly
that
seruant
of
God
(
the
ruines
of
whose
earthly
tabernacle
lie
here
before
vs
to
be
interred
)
knowing
that
the
death
of
the
righteous
was
to
bee
desired
,
did
with
desire
and
longing
,
expect
and
entertaine
the
houre
of
his
dissolution
.
And
when
hee
had
,
not
yet
in
deede
,
but
onely
in
his
purpose
and
resolution
,
put
off
his
flesh
,
and
receiued
in
himselfe
the
sentence
of
death
,
hee
could
by
no
meanes
bee
drawen
in
his
affections
to
put
it
on
againe
,
though
the
fraile
flesh
and
his
fading
life
,
as
enticing
harlots
,
did
earnestly
striue
to
drawe
his
liking
vnto
them
.
But
as
a
wise
and
stout
trauailer
,
when
after
long
&
wearie
iournies
,
he
sees
at
last
,
not
farre
off
,
the
place
of
his
habitation
,
dooth
then
with
double
desire
contend
to
come
vnto
it
;
and
wil
not
then
suffer
himselfe
to
bee
staied
,
but
saith
in
his
heart
,
Oh
long
desired
seate
of
my
wished
rest
,
often
haue
I
thoght
vpon
thee
,
now
shall
I
obtaine
thee
:
my
feete
forget
their
wearinesse
,
and
my
hart
forgets
all
faintnes
,
for
loue
of
thee
:
and
my
desire
shall
not
end
,
till
I
obtaine
the
end
of
my
desire
.
Euen
so
this
man
,
made
wise
by
the
word
of
God
,
which
maketh
wise
vnto
saluation
,
&
being
strong
and
of
good
courage
in
the
Lorde
,
when
after
wearie
trauaile
and
long
iournies
,
in
this
wildernesse
of
the
world
,
&
vale
of
tentations
,
he
was
admonished
by
sicknesse
and
infirmitie
,
that
he
was
not
farre
from
the
end
of
his
way
,
and
that
his
resting
place
vpon
the
hill
of
Gods
holines
was
not
much
distant
:
hee
lifted
vp
the
eyes
of
his
minde
toward
heauen
,
and
contemplating
the
beautie
of
the
heauenly
new
Ierusalem
,
and
of
the
glorious
kingdome
prepared
for
the
sonnes
of
God
;
with
doubled
desire
he
contended
thither
,
and
casting
of
all
those
things
that
might
stay
him
(
the
loue
of
this
world
and
of
fraile
life
)
hee
wholly
breathed
heauen
,
with
this
resolution
;
Long
haue
I
desired
thee
,
nowe
haue
I
found
thee
.
When
thou
wert
further
of
I
desired
thee
,
and
now
that
my
ioy
be
fulfilled
in
comming
vnto
thee
.
I
speake
not
these
things
as
onely
intending
to
praise
him
,
though
it
be
his
iust
and
great
praise
that
these
things
be
truly
spoken
of
him
,
and
such
a
praise
as
men
doe
not
vsually
deserue
,
namely
,
to
renounce
this
world
,
&
to
contend
,
with
ful
course
of
strong
affections
toward
heauen
.
For
his
praise
only
,
I
speak
not
these
things
of
him
(
though
to
the
righteous
there
belongeth
a
blessed
memorie
,
Prou.
10.7
.
)
himselfe
desired
not
praise
among
men
,
but
the
praise
that
is
of
God
.
But
I
remember
also
for
your
sakes
,
and
in
him
I
shadow
forth
vnto
you
(
as
in
an
example
agreeing
aptly
with
the
doctrine
of
my
text
)
what
ought
to
be
the
desire
and
resolution
of
euery
of
you
:
namely
,
to
meete
the
Lords
purpose
with
your
desire
,
and
to
goe
hence
with
ioy
,
when
the
houre
of
your
dissolution
commeth
,
and
not
to
looke
backe
in
your
loue
and
wishes
,
to
this
world
,
as
Lots
wife
looked
backe
to
Sodome
,
when
her
departure
out
from
thence
was
her
safetie
,
and
her
stay
could
not
haue
beene
any
longer
without
her
hurt
.
Thus
much
shall
serue
to
haue
spoken
of
the
first
wordes
,
wherein
the
Apostle
signifieth
his
desire
of
death
.
Now
let
vs
consider
of
the
commoditie
that
he
looketh
to
reape
by
his
dissolution
,
which
maketh
him
so
much
to
desire
it
.
And
to
be
with
Christ
.
The
commoditie
of
life
was
publike
,
hee
might
doe
good
to
others
.
His
wordes
for
that
,
are
in
verse
24.
Neuerthelesse
to
abide
in
the
flesh
is
more
needefull
for
you
.
The
commoditie
of
death
is
priuate
,
he
shall
win
good
to
himselfe
.
That
he
pronounceth
in
the
words
of
this
verse
,
Desiring
to
bee
dissolued
,
and
to
bee
with
Christ
.
In
which
words
,
giuing
reason
of
his
desire
,
hee
teacheth
vs
a
fruit
of
our
death
,
and
what
it
is
that
should
make
vs
desire
death
,
namely
,
that
thereby
we
might
be
gathered
vnto
Christ
.
Many
men
for
many
causes
desire
the
day
of
their
dissolution
.
But
as
the
Lord
Iesus
said
,
Luk.
10.42
.
of
Maries
choyce
,
One
thing
is
needefull
:
so
may
we
say
of
the
reasons
,
driuing
men
to
desire
death
,
one
is
laudable
.
Abimelech
,
the
base
sonne
of
Gedeon
,
besieged
a
Tower
in
Tebez
,
and
comming
neare
vnto
the
wall
thereof
,
a
woman
threw
down
vpon
him
a
peece
of
a
milstone
,
wherewith
she
brake
his
head
.
Iudg.
9.53
.
Then
he
called
his
seruant
that
bare
his
armour
,
and
bad
him
draw
his
sword
and
kill
him
:
yeelding
this
reason
for
his
desire
of
death
;
That
men
might
not
say
,
a
woman
killed
him
.
The
valiant
man
,
for
the
auoiding
of
that
dishonour
,
desiring
the
speede
of
his
owne
dissolution
,
by
his
armour
bearers
hands
.
In
the
daies
of
Dauid
,
Absolom
rebelled
against
his
father
.
And
Achitophel
,
a
man
very
politike
,
and
a
subtill
counseller
,
tooke
part
with
him
.
His
counsell
Absolom
refused
,
&
followed
rather
the
counsell
of
Huspai
.
Herevpon
Achitophel
,
partly
angrie
,
and
disdaining
that
his
counsell
was
not
followed
,
&
partly
fearing
that
Absoloms
faction
could
not
preuaile
,
letting
slip
the
opportunitie
that
he
had
counselled
him
to
take
,
sadled
his
Asse
,
forsooke
Absolom
,
went
to
his
owne
house
,
set
all
things
in
order
,
and
then
hanged
himselfe
.
The
proud
Polititiam
,
not
able
to
beare
the
disgrace
,
and
fearing
afterclaps
,
(
for
he
suspected
Absoloms
fall
)
hastened
with
his
own
hands
his
dissolution
.
So
Iudas
the
traitour
,
not
able
to
beare
the
disgrace
of
his
owne
treason
in
betraying
the
innocent
blood
of
his
Maister
,
made
a
quicke
dispatch
of
himselfe
.
Matth.
27.5
.
And
not
onely
the
wicked
,
but
the
godly
also
,
haue
sometime
hastened
their
death
,
and
desired
the
day
of
their
dissolution
,
vpon
weake
reasons
,
which
as
I
dare
not
disalow
,
so
I
cannot
greatly
commend
.
When
Sampson
,
by
the
subtiltie
of
a
Harlot
,
came
into
the
handes
of
the
Philistims
,
they
put
out
his
eyes
,
and
caused
him
to
grinde
in
a
mill
.
And
when
on
a
certaine
day
,
the
Princes
of
the
Philistims
were
come
togither
to
sacrifice
vnto
Dagon
their
god
,
to
whom
they
gaue
the
praise
,
to
haue
deliuered
their
enemie
into
their
hands
,
then
Sampson
was
called
for
,
hee
must
bee
brought
forth
to
make
them
merrie
.
And
within
a
large
house
,
whose
waight
was
born
vppe
with
two
mighty
pillars
in
the
middest
,
Sampson
was
placed
neare
those
same
pillars
:
who
praying
vnto
God
to
strengthen
him
,
with
all
his
power
prested
the
pillars
,
and
ouerthrew
the
house
,
Iud.
16.30
.
and
slew
a
great
multitude
.
For
there
were
without
,
vpon
the
roofe
of
the
house
,
three
thousands
,
besides
them
that
were
within
:
and
among
the
multitude
,
he
himselfe
perished
.
The
good
man
considered
that
it
was
his
calling
to
destroye
the
enemies
of
the
people
of
God
;
and
hee
loued
not
his
life
,
that
hee
might
with
losse
thereof
,
finish
the
worke
of
his
calling
.
And
good
Elias
,
that
zealous
Prophet
of
God
,
in
the
daies
of
Ahab
,
fleeing
from
Iezebel
,
into
the
wildernesse
beyond
Beersheba
,
and
sitting
vnder
a
Iuniper-tree
,
desired
to
die
,
saying
;
1.
Kings
,
19.4
.
It
is
enough
O
Lord
,
take
away
my
life
,
I
am
no
better
then
my
fathers
.
Hee
was
somewhat
impatient
,
and
would
haue
had
his
dissolution
hastened
,
because
hee
could
rest
no
where
in
safetie
from
the
wrath
of
Iezebel
.
For
many
&
diuers
causes
,
which
for
the
time
haue
taken
away
the
sweetnesse
of
life
,
and
the
bitternesse
of
death
;
many
haue
desired
the
hastening
of
their
dissolution
.
But
sudden
,
short
,
vnconstant
,
&
not
alwaies
iustifiable
,
is
the
desire
grounded
vpon
those
causes
.
Burdens
presse
vs
not
continually
,
that
wee
should
be
euer
weary
of
bearing
.
Perils
indure
not
euer
,
that
we
should
euer
feare
.
Reproach
doth
not
alwaies
attend
vpon
vs
,
that
we
should
out
of
a
big
heart
mislike
our
liues
for
shame
.
Paine
and
discontentment
doe
not
abide
with
vs
still
,
that
we
should
euer
wish
to
die
:
the
desire
to
bee
dissolued
,
grounded
vpon
these
causes
,
cannot
be
lasting
.
There
is
onely
one
true
reason
,
that
taketh
awaye
all
bitternesse
of
death
,
and
ouercommeth
all
sweetnesse
of
this
present
life
,
and
breedeth
in
vs
a
true
,
constant
and
sound
desire
of
dissolution
.
And
that
is
this
,
that
the
Apostle
here
remembreth
,
as
the
commoditie
or
aduantage
of
death
,
drawing
his
desire
,
namely
,
that
by
this
meanes
hee
should
be
gathered
vnto
Christ
,
and
obtaine
fellowshippe
with
him
by
fight
,
and
not
by
faith
:
the
gaine
,
and
glorie
,
and
sweetnesse
of
which
fellowship
,
wee
shall
consider
when
we
come
to
handle
those
last
words
,
(
Which
is
best
of
all
)
.
Here
it
is
more
proper
to
consider
and
shewe
,
that
the
fellowshippe
of
Christ
is
gained
by
dissolution
,
and
that
the
godlie
dying
,
doe
goe
vnto
him
.
Of
the
two
malefactors
which
was
crucified
with
the
Lorde
Iesus
,
the
one
vpon
the
Crosse
besought
him
,
saying
:
Luk.
23.42
.
Lord
remember
me
when
thou
commest
into
thy
Kingdome
:
to
whom
hee
made
answer
in
the
43.
verse
:
This
day
thou
shalt
bee
with
me
in
Paradise
.
Of
which
fauour
afforded
to
the
theefe
,
Ambrose
speaketh
excellently
,
writing
vpon
the
38.
Psalme
,
and
framing
a
little
short
speech
to
the
diuell
,
by
whom
Iudas
had
beene
lately
before
set
on
to
betray
his
Master
.
The
theefe
vpon
the
Crosse
,
saith
Ambrose
,
in
his
vnderstanding
sawe
the
kingdome
of
Christ
,
which
Iudas
could
not
see
in
the
feast
&
Supper
of
Christ
.
Therefore
did
this
heauenly
voyce
second
the
theeues
praier
,
This
day
shalt
thou
be
with
me
in
Paradise
.
Thou
didst
triumph
ô
fierce
Dragon
,
that
thou
hadst
drawn
away
an
Apostle
from
Christ
,
Plus
amisisti
quam
sustulisti
qui
latronem
vides
in
Paradisum
esse
translatum
:
Thou
hast
lost
more
then
thou
hast
got
,
and
so
thinke
when
thou
seest
the
theefe
translated
into
Paradise
.
For
who
shal
be
excluded
,
when
a
theefe
is
admitted
?
Thy
minister
,
ô
diuell
,
entred
thither
from
whence
thou
wert
cast
out
.
But
leauing
further
commenting
vppon
those
wordes
,
in
them
wee
may
see
that
the
same
day
and
houre
when
the
soule
of
a
true
beleeuer
departeth
from
the
body
,
it
taketh
a
happie
iourny
,
and
is
carried
by
Angells
into
Paradise
,
to
enioy
the
companie
of
Christ
.
In
the
fourteenth
of
Iohn
,
verse
,
2.
Iesus
saith
:
In
my
fathers
house
are
many
mansions
.
If
it
were
not
so
,
I
would
haue
told
you
.
I
goe
to
prepare
a
place
for
you
:
and
though
I
goe
to
prepare
a
place
for
you
,
I
will
come
againe
and
receiue
you
vnto
my selfe
,
that
where
I
am
,
there
may
you
bee
also
.
His
Fathers
house
that
hee
speaketh
of
,
is
the
ample
kingdom
of
heauen
:
the
many
mansions
there
,
are
the
blessed
resting
places
of
the
Saints
:
Iesus
went
to
prepare
those
places
in
his
ascension
:
Hee
commeth
againe
to
euery
one
of
vs
in
the
houre
of
dissolution
,
and
by
the
ministery
of
Angels
,
receiues
our
soules
to
himselfe
,
that
in
the
same
Kingdome
they
may
rest
with
him
,
till
they
receiue
their
bodies
in
the
resurrtction
,
when
both
in
body
and
soule
,
they
shall
continue
with
him
for
euer
.
This
promise
of
Christ
to
come
againe
and
receiue
them
to
himselfe
,
did
make
them
,
saith
Augustine
,
in
his
77.
Tractate
vpon
Iohn
,
Certes
&
fidentes
,
post
pericula
tentationum
,
se
apud
Deum
cum
Christo
esse
mansures
:
Sure
and
confident
,
that
after
the
perill
of
tentations
,
that
is
,
after
death
&
dissolution
,
they
shall
continue
with
Christ
in
the
presence
of
God
.
Vnto
that
former
place
,
ioyne
an
other
testimonie
out
of
Iohn
,
in
his
seuenteenth
chapter
,
from
the
twenty
verse
to
the
25.
Iesus
praieth
for
those
that
beleeue
in
him
,
that
they
might
bee
one
with
him
by
a
most
strait
coniunction
.
And
in
the
verse
24.
that
they
should
come
vnto
him
,
saying
:
Father
,
I
will
that
those
which
thou
hast
giuen
mee
,
be
where
I
am
,
that
they
may
see
my
glorie
which
thou
hast
giuen
me
,
for
thou
didst
loue
mee
before
the
foundation
of
the
world
,
I
will
,
saith
Iesus
,
that
they
be
where
I
am
.
Then
,
as
hee
left
the
world
to
ascend
vnto
his
Father
,
so
they
must
leaue
the
world
,
which
they
doe
in
death
,
to
ascend
vp
vnto
Iesus
Christ
.
A
notable
place
is
that
of
the
Apostle
Paul
in
the
second
to
the
Corinthians
,
5.
chapter
6.
verse
.
Wee
are
alwaies
bold
,
thogh
we
know
that
while
we
are
at
home
in
the
body
,
we
are
absent
from
the
Lord
:
for
wee
walke
by
faith
,
and
not
by
sight
:
Neuerthelesse
we
are
bold
,
and
loue
rather
to
remoue
out
of
the
body
,
and
to
dwell
with
the
Lord
.
So
long
as
wee
dwell
in
these
houses
of
clay
,
where
faith
is
the
stay
and
comfort
of
our
soules
.
We
are
strangers
from
the
reall
presence
&
companie
of
Christ
,
from
heauen
,
&
from
our
Countrey
and
resting
place
.
We
are
not
in
patria
,
but
in
via
,
not
in
our
Countrey
,
but
in
the
way
vnto
it
.
But
when
we
put
off
the
earthly
house
of
this
habitation
,
Quam
seperamur
à
corpore
,
saith
Anselme
,
presentamur
Domino
,
vt
eum
in
specie
diuinitatis
suae
videamus
,
&
apud
eum
maneamus
.
That
is
,
when
we
are
seperated
from
the
body
,
we
are
presented
to
the
Lord
,
that
wee
may
see
him
in
the
show
and
beauty
of
his
diuinitie
,
and
may
remaine
with
him
.
Lastly
,
let
vs
consider
what
wee
read
,
Reuelations
,
14.1
.
Iohn
seeth
manie
thousands
standing
on
Mount
Sion
,
with
the
Lambe
Iesus
Christ
,
They
are
in
his
company
,
and
they
follow
the
Lambe
whither
soeuer
he
goeth
.
These
places
doe
plainely
teach
vs
,
that
this
followeth
the
dissolution
and
death
of
the
Saints
,
as
a
thing
for
which
it
is
to
bee
desired
,
that
they
do
goe
vnto
the
Lord
,
and
inioy
the
company
of
Iesus
Christ
their
redeemer
:
their
soules
doe
so
when
they
die
,
and
their
bodies
also
in
the
resurrection
,
as
the
Apostle
witnesseth
in
his
first
Epistle
to
the
Thessalonians
,
4.
chapter
,
16.
verse
,
The
Lord
himself
shal
descend
from
heauen
with
a
shout
,
and
with
the
voyce
of
the
Archangel
,
and
with
the
trumpet
of
God
:
and
the
dead
in
Christ
shal
rise
first
.
Then
shal
we
which
liue
and
remaine
,
be
caught
vp
with
them
also
in
the
cloudes
,
to
meete
the
Lorde
in
the
aire
:
and
so
shal
wee
euer
be
with
the
Lord
.
But
the
body
resting
in
the
graue
,
&
waiting
for
that
glorious
resurrection
,
the
soule
in
the
meane
time
leauing
the
flesh
,
and
leauing
the
world
,
goeth
to
Christ
.
O
blessed
and
most
comfortable
death
of
the
Saints
,
which
gathereth
the
members
to
the
head
in
whom
they
liue
:
and
setteth
the
branches
close
to
the
tree
in
the
liuely
sappe
whereof
they
flourish
:
which
bringeth
home
the
Bride
into
the
chamber
of
the
Bridegroome
,
in
whom
onely
shee
reioyceth
:
and
gathereth
the
redeemed
people
together
about
their
redeemer
:
who
onely
hath
made
them
free
,
and
leadeth
vs
out
of
this
vale
of
miserie
,
vnto
our
Lord
Iesus
Christ
,
that
wee
may
see
his
glorie
,
and
bee
partakers
with
him
of
his
kingdome
.
The
worst
then
that
can
be
said
of
death
,
for
his
doings
vnto
the
faithfull
is
this
,
that
he
is
a
cruell
&
churlish
guide
,
that
leadeth
vs
vnto
a
most
sweet
and
curteous
Lord
:
that
he
is
a
rough
&
boisterous
minister
,
that
performeth
and
dooth
for
vs
a
most
acceptable
seruice
:
that
his
countenance
is
much
deformed
,
&
hee
fraieth
those
to
whom
hee
appeareth
:
that
his
hands
are
burning
hot
,
&
hee
scorcheth
those
whom
he
apprehendeth
.
Yet
among
the
faithfull
,
those
whom
he
laieth
hold
vpon
,
hee
bringeth
to
Iesus
Christ
.
This
is
not
out
of
the
naturall
condition
of
death
,
that
the
faithfull
reape
such
aduantage
by
it
;
for
death
was
born
of
sinne
,
which
diuideth
vs
from
God
:
and
it
was
ordained
as
a
heauie
punishment
of
sin
,
and
it
is
still
a
signe
and
remembrance
of
Gods
anger
for
sin
.
But
this
commeth
to
passe
by
the
benefit
and
fauour
of
him
,
who
by
his
death
hath
destroyed
death
,
and
him
that
had
the
power
of
death
,
that
is
,
the
diuell
.
It
commeth
to
passe
by
the
benefite
of
Iesus
Christ
,
who
hath
made
vs
more
then
conquerours
ouer
death
&
euery
aduersary
,
taking
away
the
sting
of
death
,
&
making
a
plague
to
be
a
blessing
,
an
enemie
to
be
a
seruant
,
because
now
without
death
,
that
is
,
otherwise
then
by
the
passage
of
death
,
flesh
and
blood
cannot
inherit
the
kingdom
of
God
.
This
commeth
to
passe
by
the
merit
of
him
,
and
by
faith
in
him
,
who
is
vnto
vs
both
in
life
and
death
aduantage
,
and
whose
wee
are
both
liuing
&
dying
,
that
whether
we
sleep
or
wake
,
we
might
liue
togither
with
him
.
Augustine
speaking
of
benefite
,
attained
by
death
in
this
world
,
I
meane
this
first
death
,
in
his
13.
Booke
of
the
Citie
of
God
,
and
4.
chapter
,
saith
:
Non
quia
mors
bonum
aliquod
facta
est
quae
ante
malum
fuit
:
sed
tantam
Deus
fidei
prestitit
gratiam
vt
mors
,
quam
vitae
constat
esse
contrariam
,
instrumentum
fieret
per
quod
transiretur
in
vitam
:
It
is
not
because
death
is
now
become
a
good
thing
and
a
blessing
,
which
before
was
an
euill
thing
and
curse
:
but
so
much
grace
hath
God
affoorded
to
our
faith
in
Christ
,
that
death
which
was
knowne
to
bee
contrary
to
life
&
happinesse
,
should
now
become
an
instrument
of
our
passage
to
life
and
happinesse
.
And
therefore
not
vnto
death
and
dissolution
that
dooth
bring
vs
vnto
Christ
,
but
vnto
Iesus
Christ
,
that
by
death
and
dissolution
doth
bring
and
gather
vs
vnto
himselfe
,
doe
wee
giue
thankes
for
this
aduantage
of
our
death
,
that
when
we
are
loosed
,
we
go
vnto
the
Lord
,
for
dread
full
death
,
in
tantam
vtilitatem
non
vi
sua
sed
diuina
opitulatione
conuersa
est
:
is
become
a
matter
of
great
profite
to
vs
,
not
by
it
owne
force
&
vertue
,
but
by
the
helpe
of
God
.
Yet
from
hence
the
faith
full
may
learne
&
gather
vnto
themselues
plentifull
comfort
against
the
terrours
of
death
,
and
strong
incouragement
,
if
not
to
desire
&
long
for
,
yet
to
entertaine
with
reioycing
the
day
of
their
dissolution
,
because
from
thenceforth
they
shall
be
with
Christ
.
This
did
that
seruant
of
the
Lord
see
,
whose
body
wee
followed
to
the
graue
.
And
therefore
quietly
,
yea
ioyfully
,
hee
accepted
,
yea
desired
his
dissolution
,
sometime
saying
;
Come
Lord
Iesus
:
and
sometime
saying
,
I
come
Lord
Iesus
:
only
desiring
,
&
constantly
desiring
to
be
with
the
Lord
Iesus
.
And
this
is
it
that
shall
make
death
(
bitter
in
it selfe
)
to
be
both
sweet
and
pleasant
vnto
vs
,
when
it
commeth
.
And
therefore
I
beseech
you
learne
now
in
time
,
lay
this
doctrine
vp
in
your
harts
,
&
often
think
vpon
it
,
that
the
faithfull
departing
hence
,
doe
goe
vnto
the
Lord
,
that
when
the
houre
commeth
,
whsch
canot
be
auoided
,
we
may
embrace
the
pleasure
of
God
,
as
the
meanes
of
our
owne
good
,
and
may
not
murmure
in
vaine
.
But
it
may
be
,
some
will
say
,
is
it
a
matter
of
so
great
price
to
be
gathered
vnto
Christ
,
that
a
man
should
despise
al
the
pleasures
of
this
life
,
&
contemne
all
the
bitternes
&
terrors
of
the
houre
of
death
:
&
with
the
Apostle
here
desire
to
be
loosed
,
and
to
be
with
Christ
!
I
surely
,
and
that
is
it
that
followeth
in
the
next
place
to
bee
considered
,
and
in
the
last
wordes
of
my
text
.
Which
is
best
of
all
.
Vnto
the
Lord
Iesus
at
the
last
day
,
all
both
good
and
bad
,
shall
be
gathered
in
the
25.
of
Matth:
at
the
31.
verse
,
It
is
saide
,
When
the
Sonne
of
man
shall
come
in
his
glorie
,
and
all
his
holy
Angells
with
him
,
then
shall
he
sit
vpon
the
throne
of
his
glorie
,
and
before
him
shall
be
gathered
all
Nations
of
the
earth
.
And
in
the
2.
to
the
Corinthians
,
5.
chapter
,
&
10
,
verse
,
Paul
saith
,
Wee
must
all
appeare
before
the
tribunall
seate
of
Christ
,
that
euery
one
may
receiue
the
thinges
that
are
done
in
his
body
,
whether
it
be
good
or
euil
.
All
therefore
at
that
day
shall
bee
brought
before
the
Lord
Iesus
:
But
the
wicked
shal
not
come
to
be
and
to
abide
with
Iesus
Christ
from
that
day
.
Neither
shal
they
in
the
houre
of
their
dissolution
bee
gathered
vnto
him
,
to
be
&
abide
with
him
before
that
day
.
They
shall
come
vnto
him
as
vnto
a
Iudge
,
armed
with
authoritie
to
condemne
.
They
shall
come
vnto
him
as
vnto
a
reuenger
,
appearing
from
heauen
with
flaming
fire
to
destroy
.
And
their
iudgement
when
they
appeare
,
shal
be
to
depart
for
euer
from
his
presence
.
As
wee
reade
the
sentence
set
downe
in
the
25.
of
Matthew
,
at
the
14.
verse
,
Depart
from
me
ye
cursed
into
euerlasting
fire
,
prepared
for
the
diuell
and
his
angells
.
And
of
the
iudgment
of
them
,
in
that
great
day
,
that
either
know
not
God
,
hauing
had
no
calling
,
or
obeyed
not
the
Gospell
of
our
Lord
Iesus
Christ
,
hauing
obeied
no
calling
,
Paul
saith
,
in
the
second
to
the
Thessalonians
,
1.
chapter
,
and
9.
verse
,
That
they
shall
be
punished
with
euerlasting
perdition
from
the
presence
of
the
Lord
,
and
from
the
glorie
of
his
power
.
Their
comming
therefore
is
not
to
bee
and
abide
with
Christ
.
And
for
the
time
of
their
comming
and
abiding
before
Christ
,
it
shall
be
most
fearefull
vnto
them
:
of
whom
it
is
written
,
Reuelations
6.
chapter
,
16.
verse
,
That
they
shall
say
vnto
the
mountaines
and
hills
,
fall
vpon
vs
,
and
couer
vs
from
the
presence
of
him
that
sitteth
vpon
the
throne
,
and
from
the
Lambe
,
for
the
great
day
of
his
wrath
is
come
,
and
who
can
stand
?
(
that
is
,
who
shall
be
able
to
abide
his
iudgement
)
?
But
the
faithfull
at
that
great
day
come
vnto
him
,
to
be
,
and
abide
with
him
:
to
whom
Iesus
shal
say
in
the
25.
of
Matthew
,
34.
Come
yee
blessed
of
my
Father
.
And
of
whom
Paul
doth
say
,
in
the
1.
to
the
Thessalonians
,
4.
chap
:
17.
verse
,
So
shal
we
be
euer
with
the
Lord
.
And
that
their
being
and
continuing
with
him
is
their
happines
,
as
here
Paul
saith
,
Euen
best
of
all
.
To
this
purpose
it
is
an
apt
speech
that
is
in
the
6.
chapter
of
Augustines
Manuale
,
Faelix
anima
quae
terreno
resoluta
tarcere
libera
coelum
petit
,
quae
te
dulcisimum
Dominum
facie
ad
faciem
ceruit
,
quae
nullo
metu
mortis
affiicitur
,
sed
de
incorruptione
perpetua
gloria
letatur
.
Happy
is
that
soule
,
which
freed
from
her
earthly
prison
,
dooth
now
in
libertie
enter
into
heauen
,
and
there
beholdeth
thee
most
sweete
Lord
Iesus
,
face
to
face
,
and
is
affected
with
no
more
feare
of
death
,
but
reioyceth
in
the
incorruptible
estate
of
eternall
glory
.
Marke
the
words
of
the
Lord
Iesus
spoken
to
the
Apostles
,
touching
this
very
matter
of
his
fellowship
in
heauen
,
and
you
shall
finde
them
to
contemne
all
consolation
.
In
the
22.
of
Luke
,
at
the
29.
verse
,
I
appoint
vnto
you
a
kingdome
,
as
my
Father
hath
appointed
to
me
,
that
you
may
eate
and
drinke
at
my
table
in
my
kingdome
,
and
sit
on
thrones
,
iudging
the
twelue
Tribes
of
Israel
.
In
the
fellowshippe
of
Christ
they
shall
bee
made
partakers
with
him
of
all
glorie
and
gladnesse
,
they
shall
be
made
partakers
with
him
of
all
glorie
:
for
they
raigne
with
him
as
Kings
,
and
be
copartners
of
his
Kingdome
,
and
ioyne
with
him
in
iudgement
,
when
he
shall
condemne
the
wicked
.
And
they
shall
bee
made
partakers
with
him
of
all
gladnesse
,
for
they
shall
sit
with
him
at
table
,
after
the
blessed
manner
of
heauenly
entertainement
,
and
they
shall
eate
and
drinke
with
him
,
after
the
manner
of
heauenly
diet
,
and
it
shall
be
done
to
them
that
was
saide
to
the
faithfull
seruant
,
they
shall
enter
into
their
Maisters
ioy
.
The
blessednesse
of
this
fellowship
is
described
and
shadowed
forth
vnto
vs
in
the
Parable
,
by
the
happy
successe
of
the
fiue
wise
Virgins
,
of
whom
it
is
said
in
the
25.
verse
of
Mathew
,
10.
verse
,
That
they
entred
with
the
Bridegroome
into
his
wedding
Chamber
.
What
meane
these
thinges
,
the
wedding
day
is
a
day
of
ioy
and
gladnesse
?
The
place
where
the
wedding
is
kept
,
is
a
place
abounding
with
reioycing
and
feasting
.
Those
that
are
guests
,
admitted
to
the
fellowship
of
that
time
and
place
,
and
admitted
to
the
fellowshippe
of
ioy
and
gladnesse
.
The
wine
was
merely
spent
at
the
wedding
in
Cana
of
Galilee
,
when
the
company
was
sober
,
and
Iesus
,
his
mother
,
and
Disciples
were
bidden
and
present
.
And
the
faithfull
comming
to
Iesus
,
(
for
the
state
of
all
the
faithful
in
those
fiue
wise
Virgins
is
shadowed
)
enter
with
him
into
the
wedding
chamber
:
that
is
,
they
come
to
the
place
of
mirth
,
of
ioy
,
and
of
gladnesse
.
Where
,
as
Anselme
saith
,
Munda
anima
sempiterno
diuino
consortio
copulatur
:
The
pure
soule
is
coupled
as
in
marriage
,
with
euerlasting
fellowship
with
God
.
Father
,
saith
Iesus
in
the
17.
of
Iohn
,
24.
verse
,
I
will
that
those
which
thou
hast
giuen
me
,
be
with
me
where
I
am
,
that
they
may
see
my
glory
which
thou
hast
giuen
mee
.
That
is
,
that
at
leisure
and
at
their
pleasure
,
they
may
satisfie
their
soules
with
viewing
whatsoeuer
delight
the
Kingdome
of
heauen
,
and
the
glorie
of
the
Sonne
of
God
may
affoord
.
Which
how
great
delight
it
is
vnto
the
soule
,
they
cannot
conceiue
that
are
not
yet
admitted
to
see
.
The
Queene
of
the
South
,
came
a
far
iourney
,
to
see
the
wisedome
,
the
riches
,
the
glorie
of
Salomon
,
whereof
she
had
heard
report
.
And
in
the
second
of
Chronicles
,
9.
chapter
,
she
came
and
saw
,
and
wondred
.
And
in
the
seuenth
verse
,
pronounced
the
seruants
of
Salomon
and
his
men
happy
;
because
they
stoode
before
him
&
heard
his
wisedome
.
And
when
wee
shall
come
vnto
Christ
to
continue
with
him
,
and
to
stand
before
him
;
is
there
not
a
greater
then
Salomon
there
?
In
wisedome
,
and
riches
,
and
glory
,
farre
passing
Salomon
?
How
much
more
then
shall
we
be
happie
and
blessed
,
to
heare
his
wisedome
,
in
whom
all
the
treasure
of
wisedome
and
knowledge
are
laied
vp
?
Peter
saith
,
Hee
had
the
wordes
of
eternall
life
in
his
mouth
,
whiles
he
was
poore
and
despised
on
earth
.
His
wisedome
then
must
needes
be
the
words
of
eternall
comfort
and
glorie
,
which
his
followers
shall
heare
from
his
mouth
in
heauen
.
And
how
much
more
shall
we
be
happie
in
beholding
his
riches
and
glorie
,
when
wee
shall
obtaine
with
him
all
vse
of
his
riches
,
and
shall
bee
transformed
into
the
like
glorie
?
For
the
iust
shall
shine
as
the
Sunne
in
the
Kingdome
of
their
Father
,
Mat.
13.43
.
The
beautie
of
Lillies
and
other
flowers
exceedeth
,
by
the
saying
of
our
Sauiour
Christ
.
Matth.
6.29
.
the
beautie
and
glorie
of
Salomon
.
But
the
glorie
of
the
Lorde
Iesus
Christ
farre
exceedeth
the
glorie
of
the
heauens
,
his
exceeding
glorie
giuing
light
and
beautie
to
the
heauens
.
As
it
is
said
,
Reuelations
,
21.
chapter
,
and
23.
verse
,
The
Citie
of
the
heauenly
Ierusalem
hath
no
neede
of
the
Sun
,
neither
of
the
Moone
to
shine
in
it
,
for
the
glorie
of
God
did
light
it
,
and
the
Lambe
is
the
light
of
it
.
Then
necessarily
it
must
giue
much
more
true
content
and
delight
,
and
bee
a
greater
happinesse
,
to
bee
and
abide
with
Christ
to
see
his
glory
,
then
to
be
&
abide
in
Salomons
Court
,
and
to
see
his
glory
.
Yea
so
happy
a
thing
it
is
to
be
with
Christ
,
&
behold
his
glory
,
that
when
hee
was
transfigured
vpon
the
Mountaine
,
and
had
onely
two
of
the
Saints
in
company
with
him
,
Moses
&
Elias
,
and
they
conferring
with
him
of
no
pleasant
discourse
,
but
of
his
death
that
hee
should
shortly
suffer
at
Ierusalem
:
yet
the
view
of
that
short
glorie
,
was
so
excellent
in
Peters
iudgement
,
that
though
hee
and
his
two
fellowes
were
open
to
the
checke
of
all
weather
on
the
mountaines
top
,
and
were
not
themselues
inlightened
and
glorified
with
that
glorie
,
yet
was
hee
so
wholly
surprised
and
rauished
with
the
sight
of
it
,
that
hee
would
gladly
there
haue
made
his
continual
abode
,
to
haue
had
libertie
still
to
behold
the
same
:
saying
in
the
17.
of
Matthew
,
4.
verse
,
Master
,
it
is
good
for
vs
to
be
here
:
if
thou
wilt
,
let
vs
make
here
three
Tabernacles
,
one
for
thee
,
and
one
for
Moses
,
and
one
for
Elias
.
Consider
still
the
circumstances
of
that
glorie
of
Christ
which
they
then
sawe
,
and
compare
it
with
the
reuealed
circumstances
of
the
present
glory
of
Christ
,
which
the
soules
of
the
faithfull
now
after
dissolution
doe
see
in
heauen
:
and
it
will
appeare
,
that
though
it
were
a
good
thing
,
and
a
signe
of
great
fauour
,
to
bee
admitted
to
see
that
glorie
of
Christ
vppon
the
mountaine
,
yet
it
is
as
my
text
dooth
call
it
,
Multo
magis
melius
,
much
better
,
best
of
all
:
and
the
full
fruit
of
infinite
fauour
to
be
with
Christ
after
dissolution
,
and
to
be
admitted
in
heauen
to
behold
his
present
glorie
.
The
Lord
Iesus
for
his
owne
part
did
then
shine
in
glorie
,
his
face
as
the
Sunne
,
his
garments
as
the
light
.
So
that
Peter
doth
call
it
,
in
his
second
Epistle
,
1.
chapter
,
16.
verse
,
Maiestie
,
honour
and
glory
:
yet
putting
a
difference
betweene
that
and
another
,
which
he
calleth
excellent
glory
.
From
whence
that
voyce
came
,
saying
:
This
is
my
welbeloued
Sonne
,
in
whom
I
am
well
pleased
.
But
Iesus
was
then
vpon
an
earthly
mountaine
,
vpon
Mount
Tabor
,
he
was
not
then
vpon
Mount
Sion
,
which
Iohn
in
the
Reuelations
saw
.
And
he
was
accompanied
onely
with
two
of
his
Saints
,
wanting
the
honorable
traine
of
an
hundred
fortie
and
foure
thousands
,
hauing
his
Fathers
name
vpon
their
fore-heads
,
and
with
heauenly
musicke
attending
him
vppon
that
mountaine
.
And
the
glory
of
Iesus
in
that
open
and
solitary
place
was
short
.
Peter
heard
Moses
&
Elias
talking
with
him
of
his
death
that
should
shortly
follow
at
Ierusalem
.
Peter
also
that
beheld
that
glory
,
was
as
slenderly
accompanied
with
Iames
&
Iohn
,
and
in
a
sort
diuided
from
the
fellowship
of
the
Saints
.
And
he
was
also
cloathed
with
mortalitie
,
and
in
himselfe
still
full
of
frailtie
and
infirmitie
,
and
yet
hee
was
astonished
at
the
view
of
so
great
glorie
.
But
now
is
Iesus
in
heauen
,
sitting
at
the
right
hand
of
God
,
cloathed
with
maiestie
and
glorie
.
Now
is
hee
accompanied
and
attended
by
armies
of
Saints
and
Angells
.
Now
is
his
glorie
constant
,
and
shall
neuer
more
admit
any
eclips
.
The
Saintes
that
now
come
vnto
him
,
by
putting
off
their
bodies
in
death
,
they
put
off
mortalitie
,
corruption
,
frailty
,
and
all
infirmitie
,
they
are
brought
by
Angells
into
the
societie
of
Saints
and
Angells
,
as
the
Apostle
to
the
Hebrewes
speaketh
in
the
12.
chapter
,
the
22.
verse
:
Ye
are
come
vnto
the
mounts
Sion
,
and
to
the
Citie
of
the
liuing
God
,
the
celestiall
Ierusalem
,
and
to
the
company
of
innumerable
Angells
,
and
to
the
congregation
of
the
first
borne
,
which
are
written
in
heauen
,
and
to
God
the
Iudge
of
all
,
and
to
the
spirits
of
iust
and
perfect
men
,
and
to
Iesus
to
Mediator
of
the
new
Testament
.
And
while
thus
accompanied
,
they
behold
the
glory
of
Christ
,
themselues
shall
bee
transformed
into
glory
.
Our
iudgement
esteeming
of
this
happinesse
to
be
with
Christ
,
may
be
directed
and
helped
something
by
our
wordes
in
recounting
this
happinesse
.
But
yet
neither
can
our
wordes
expresse
,
nor
our
heart
fully
conceiue
the
great
happinesse
that
the
Saints
of
God
finde
,
when
departing
from
vs
,
they
come
vnto
the
Lord
Christ
.
Is
not
the
naturall
childe
glad
to
be
with
his
father
,
and
doth
he
not
therein
find
content
?
Is
not
the
louing
wife
satisfied
to
bee
in
company
with
her
kinde
husband
,
and
dooth
not
that
please
her
minde
?
Is
not
a
true
hearted
and
faithfull
friend
glad
to
enioy
the
companie
of
a
true
hearted
and
faithfull
friend
,
and
doe
not
they
being
met
,
reioyce
togither
?
Euen
so
the
Christian
soule
that
loueth
the
Lorde
Iesus
,
will
desire
to
bee
loosed
and
to
bee
with
Christ
,
for
it
knoweth
that
to
be
best
.
Such
to
be
the
desire
of
a
true
holie
soule
,
euen
by
death
to
come
vnto
him
,
rather
then
by
still
liuing
here
,
to
be
kept
from
him
,
may
appeare
by
the
words
of
priuate
meditation
,
that
Augustine
vseth
in
the
first
chapter
of
his
Soliloquia
,
saying
:
Cur
faciem
tuam
abscondis
?
forte
dices
non
videbit
me
homo
&
viuet
.
Eia
Domine
,
moriar
vt
te
videam
,
videam
vt
hic
moriar
,
nolo
viuere
,
volo
mori
,
dissolui
cupio
&
esse
cum
Christo
,
mori
desidero
vt
videam
Christum
,
viuere
renue
vt
vivam
cum
Christo
.
O
Domine
Iesu
accipe
spiritum
meum
,
vita
mea
suscipe
animam
meam
,
gaudium
meum
attrahe
cor
meum
.
That
is
,
why
doost
thou
hide
thy
face
?
Thou
wilt
say
perhaps
,
no
man
shall
see
me
,
and
liue
.
Come
on
then
Lord
,
let
mee
die
,
that
I
may
see
thee
:
Let
mee
see
thee
,
though
I
die
here
.
Oh
I
desire
not
to
liue
,
I
desire
to
die
,
I
long
to
bee
loosed
that
I
may
bee
with
Christ
:
I
wish
to
die
,
that
I
may
see
Christ
,
I
refuse
to
liue
,
that
I
may
liue
with
Christ
.
O
my
Lorde
Iesus
receiue
my
spirite
,
O
thou
my
life
,
receiue
my
soule
,
O
thou
my
ioy
,
drawe
my
heart
vnto
thee
.
Those
which
were
present
with
this
man
in
the
time
of
his
sicknesse
,
and
houre
of
his
death
,
know
with
what
constant
desire
he
waited
for
and
desired
his
dissolution
:
therefore
desiring
to
die
,
that
hee
might
be
with
Christ
:
&
therfore
desiring
to
be
with
Christ
,
because
he
knew
it
to
be
best
of
all
.
That
the
power
of
faith
,
and
true
knowledge
of
Iesus
Christ
hadde
wrougth
in
him
,
that
he
preferred
Iesus
Christ
before
al
things
,
before
life
,
riches
,
friends
,
&
whatsoeuer
,
knowing
that
to
bee
with
Christ
,
was
more
then
all
.
Blessed
be
God
that
is
wonderfull
in
those
that
beleeue
.
And
let
vs
by
such
examples
bee
moued
to
treasure
vp
faith
in
Christ
.
The
Apostle
saith
in
his
Epistle
to
the
Philippians
,
3.
chapter
,
17.
verse
,
Looke
on
them
which
walke
so
,
as
they
haue
vs
for
an
example
.
The
Apostle
himselfe
was
the
example
.
He
desired
to
be
loosed
,
that
he
might
be
with
Christ
,
which
is
best
of
all
.
This
man
walked
so
,
for
hee
desired
to
bee
loosed
,
that
he
might
be
with
Christ
,
knowing
that
to
be
best
of
all
.
Let
vs
looke
vpon
him
,
and
while
wee
haue
time
&
helpes
,
let
vs
lay
hold
on
faith
,
that
knowing
death
to
bee
the
gathering
of
vs
vnto
Christ
,
and
that
companie
of
Christ
to
be
the
highest
happinesse
,
wee
may
with
quiet
and
glad
mindes
,
put
off
our
flesh
,
when
the
day
of
our
dissolution
commeth
,
and
may
rest
in
the
Lord
,
as
this
our
Brother
doth
.
Laus
Deo
.
Amen
.
FINIS
.