the Earth A Dominion a Kingdome at the first in the beginning and a large one too but not permanent he held it but a while Man being in honour had no understanding Psal 49.12 to hold what God had given him to abide by it he was soon dispossest by his early sin soon vanquish'd out of this Dominion And therefore well was it with him that God had prepared another a better for him this place this Kingdome Paratum à Constitutione mundi from which he could not fall But how will this hold Paratum and Vado parare why as S. Austin Tract 68. in Jo. quotes that saying from the Prophet Deus fecit quae futura sunt 'T is no unusual phrase in holy Scripture when they speake of Gods actions which are infinite eternall as himselfe to whom all things are continually present which are and which were and which are to come Creavi faciam illud Isa 46.11 So Tremelius translates it as well as the Vulgat edition I have created and I will make it just as in these two Texts I have prepared a place for you and I will prepare it There is the like expression in the end of the two and twentieth Psalm The Heaven shall declare his righteousnesse unto a People that shall be borne whom the Lord hath made He hath already made them and yet they shall be borne in their succession to the end of the World as David does acknowledge of himselfe Psal 139. that before he was borne All his members were written in Gods Book when as yet there was none of them So this place was prepared as Christ is said to be slain ab origine mundi from the foundation of the World and yet he was slain after that by the promise of God The Serpent shall bruise his heele Gen. 3.15 He was slain in the faith of the Father before his incarnation he was slain in the sacrifices of the Law which were this Lamb sacramentally he was slain in his severall members Saul Saul why persecutest thou me Act. 9.4 He was slain in Abel The death of innocent Abel sayes Lyra was a Figure of the death of this Lamb And yet after all this he was still to be slain upon the Crosse So this place was prepared before in Gods eternall preordination and yet Christ goes now to prepare it by his Death and anon by his Resurrection and after that by his Ascension into Heaven By his Death he purchaseth it and payes the great price of our Redemption and opens the gates of Heaven to us The High Priest went into the Sanctum Sanctorum not without blood and this High Priest of ours by his owne blood must enter into the Holy place and so obtain eternall redemption for us Hebr. 9.12 so having conquered Death by his Resurrection he then ascends to take possession of this Place for us He is Praecursor pro nobis Hebr. 6. The forerunner is for us entred even Jesus vers 20. Initiavit nobis viam Novam in the tenth of that Epistle That New that hitherto untrodden way hath he consecrated for us and is entred into Heaven it selfe now to appear in the presence of God for us Heb. 9.24 That 's the last particular Vobis for you God whatsoever he doth he doth it for some end a wise man is not lightly so little master of his actions but he still propounds to himself some end in every of them now because the end intended must still be the most perfect good and all meaner ends must conduce to that last end that best good and because God in himself is summum bonum the greatest good that can be and so could not possibly advance his actions to any end better than himself therefore for himself hath he done all things whatsoever he hath done universa propter semetipsum Prov. 16.4 All things were created by him and for him Col. 1.16 for himself chiefly but not for himself wholly the first thing that he did for us 't was for himselfe too for his owne glory his owne glory is that finis ultimus the maine the utmost the principal end of all his actions and should be of ours his Election and Predestination of us before the faundation of the world 't was ad laudem gloriae To the praise of the glory of his grace Eph. 1.12 But there is a subordinate end too by which his actions tend to the last end and that 's the benefit of that creature which he made after his own image the good of man as in the first creation whatsoever he made was for man and therefore he made the world and all the other creatures before he made man that they might be ready for his use so in that great work of re-creation of redemption all that he did was for man the very birth of his son to begin there for that the song of the heavenly hoast was Gloria in excelsis Deo Glory to God in the highest but not a minims rest in it before they come to Peace on earth and good will towards men Luke 2.14 there 's the Prophet's natus nobis he was born for us Isa 9.6 his whole life it was chiefly honoro patrem Jo. 8.49 I seek not my own glory v. 50. but I honour my Father upon the man born blind John 9. ver 4. He must work the works of him that sent him and 't was ver 3. That the works of God should be made manifest in him and Lazarus sickness Jo. 11. that he might die and be raised again by him 't was pro gloria Dei v. 4. for the glory of God but both these actions of his were for both their good too and so was all the rest of his life spent in that imployment the good of man that one verse Mat. 4.23 is a short true abstract of it all He went about teaching and preaching and healing all manner of sickness and all manner of disease among the people there 's his vixit nobis he lived for us too come to his death he humbled himself and became obedient there was the glory of his Father in his obedience he humbled himself to death that death should have no more dominion over him Ro. 6.9 that that last enemy death might be destroyed 1 Cor. 15.26 that through death he might destroy death and him that had the power of death that is the Divel Heb. 2.14 that death might be swallowed up in victory ver 54. There 's his victory his glory but pro nobis too Christ died for us Rom. 5.8 by his death are we reconciled to God ver 10. there is his mortuus pro nobis his resurrection next Christ was raised up from the dead Rom. 6.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paraeus some translate it and they may well the word bears it home In or propter gloriam for the glory of the Father and propter nostrum justificationem Rom. 4.25 He was delivered for our offences and raised again for our
delicate Garments the basenesse of the Winding-sheet for his former neatnesse nothing but putrefaction for his perfumes a stinking savour and for his savour it selfe deadnesse for his Servants and attendants the company of crawling worms at the best which will more really destroy him than when alive the most unfaithfull of his servants could How must he be tormented with extremity of griefe for that which shall befall his body But then to imagine the state of the Soul which has not hope in Christ for we are in Nature yet to think of that Incognita that new Region unknown to any living Wight whither it must now travel naked and unaccompanied save with the horror of his gnawing Conscience to labour to conceive those unconceivable woes of that other world and to comprehend that incomprehensible eternity of them 't is wonder he can live a moment to digest that indigestible thought 't is a wonder that the terror of it does not prevent the hand and sythe of his approaching death that it does not anticipate his fate and prove more quick to dead him more nimble than his disease to strike and slay his soul For one to be taken from his wealth pleasure honour friends wife children to leave these outward contentfull things makes death bitter to him 't is another death This O mors quà m amara est memoria tuis 't is the Wise-mans exclamation Ecclus. 41.1 O death how bitter is the remembrance of thee to a man that liveth at rest in his possessions that hath nothing to vex him that hath prospepity in all things The separation that is made betwixt him and his world afflicts him but the separation betwixt him and himselfe his soul and his body is intollerable how loathly it leaves that old companion how loathly it goes out of that beloved dwelling St. Hierome writes the life of Hilarion a good Christian a devout and holy man one that feared God and in most of his life so little feared death that he desired nothing more than to be dissolved and to be with Christ Phil. 1.23 and yet when death began to seize upon him when he was now in his last agony his soul had a strong touch of this fear and was loath to go insomuch that he was fain to have recourse to his faith and by the help of it to encourage his fainting soul in his journey to Heaven Egredere go out my soul what fearest thou go out valiantly hast thou serv'd God these seventy years and dost thou now fear to leave thy body Beloved Eratenim eremita moriebaturoctoginta annos natus if this Holy man who had from ten years age dedicated his whole life to the service of God found yet the natural man so strong in him that he was put to his plunge in which he might have stuck had he not awaken'd his faith awake awake why sleepest thou O my faith and call'd that to his help how terrible must this dissolution needs appear to them who have liv'd in their sins and not yet cast off those sins by repentance who when they should grapple with death and conquer it by their faith in Christ alas they lie under the weight of their sins and cannot rise they struggle in vain that load oppresses them their sin 1 Cor. 15.56 which is the sting of death is fastned in their hearts and slayes them their death is a flaughter the worst death of all Mors peccatorum pessima Psal 34.21 Evil misfortune shall slay the ungodly Siccine separas amara mors may be their complaint in the bitternesse of their spirit they may well call it the darknesse of death as Agag did 1 Sam. 15.32 Beloved have you look'd enough upon death in his worst shape and can ye collect how terrible he must needs appear to the wicked over whom he hath full power since even to Gods holy servants out of a natural desire to preserve their being since even to Gods beloved Son when to shew himselfe truly man he was content to yield so sar to the sway of humane nature within himselfe he seem'd so odious that in the presence of some of his Apostles he did not let to discover his passion My soul is exceeding sorrowfull even unto death Matt. 26.38 Mat. 26.44 to pray to his Father thrice against it and but that the will of his Father was in the midst of his bowels and his obedience stronger than death he would have begg'd three times more that the Cup might have pass'd from him so odious that for the comfort of the Elect 't is one of the greatest blessings betroath'd to them in the New Jerusalem that there shall be no more death Rev. 21.4 Then now cheer up your thoughts again by faith in Christ and with that eye of faith behold death vanquisht by that Christ behold him trampled under those victorious feet so languishing so dead himselfe that he cannot hurt you he cannot scare you This is the second consideration of death Mors Porta Coeli that how evil soever it be in it selfe even the way to Hell yet by Gods goodnesse it is become a Portal to the Children of Grace by which the soul passeth out of the miseries of this life into the joyes of Heaven even the dead are blessed that die in the Lord. God made not Death Wisdome 1.13 through the envy of the Divel it came into the world Wisd 2.24 't is he that was the Murderer from the beginning Joh. 8.44 Murderer of our bodies and of our souls too death of both is his work 't is he that has the power of death Heb. 2.14 and if only the body di'd he would soon disown the name and disvalue all the power he had Now wherefore came Christ into the world wherefore was he manifested in the flesh why for this purpose sayes S. John ut dissolvat opera that he might destroy the works of the Divel 1 John 3.8 He took part of our flesh and blood why that he might die without that he could not die the Godhead is immortal and why die but that through his death he might destroy him that had the power of death the Divel Heb. 2.14 So truly might he say of himselfe John 10.10 I am come that they might have life This was it which was prophecyed so long since Hos 13.14 O mors ero mors tua O death I will be thy death thy plagues O grave I will be thy destruction the Prophecy is not yet fulfill'd if we read that place as the Vulgar Edition hath it I will be thy death Death shall be destroyd indeed but not yet 't is the last enemy 1 Cor. 15.26 that must be destroyd but if we read it as we have well translated it O death I will be thy plagues 't is every day fulfill'd in that glorious victory with which so many of the Saints of God at their dissolution do triumph over it Christ does not take away
not too long a time and that they should in his good and appointed time be changed up into the glory of Heaven and that all the Enemies of the Church should at length by the power of Christ their victorious Captain be thrown into the ever burning Lake of fire and brimstone We may divide the whole Booke briefly Partitio libri for I must not stand long upon this Discourse Divide it I may I come not to expound the whole Book and the Text it selfe affords matter enough for this short time though I eke it out with a borrowed part of another hour into a Preface Paraeus to the ninth verse of the first Chapter the Prophecy it self from thence to the sixteenth verse of the last Chapter and from thence to the end the Epilogue or Conclusion We are now in the midst of the Prophecy and the whole Prophecy may be distinguished into 7 several visions notoriously distinct asunder to them that read them with careful observation which Christ was pleased for the future good of his Church to shew to his beloved St. John whilst he lived a banisht man in the Isle of Pathmos I may not stand now to shew you these 7 Visions with the subject-matter of them I read not a Lecture upon them all nor upon any one intirely This Text is a small part of the fourth Vision which takes up three whole Chapters the twelfth thirteenth and fourteenth It is of the Woman travelling in birth and the Draggon gaping to devour the fruit of her womb of her flight into the Wildernesse and his pursuit after her resisted by Michael and his Angels then of the two Beasts one with seven heads and ten horns the other with two horns like a Lamb which spake as a Draggon both persecuting the Saints then of the victorious Lamb upon that Mount Sion and of the three Angels one preaching the Gospel another proclaiming the fall of Babylon a third denouncing punishment to them that worship the Beast Lastly of Christ upon the Cloud with a sharp sickle in his hand and the Angel proclaiming the last Harvest of the World and the Vintage and Wine-presse of the Wrath of God All this is the subject of the fourth Vision in which the future estate of Gods Church in this World even from the Infancy of it under the Ministry of Christs Apostles unto the end of the World is far more cleerly shaddowed out unto us than in the former Visions The third Angel begins at the 9. verse of this Chapter and continues to the end of the 11. Then in the 12. and 13. verses part of the last whereof I read unto you follows an Epiphonema of exhortation and consolation to the Saints of God that in all these vexations with which Antichrist shall grate them they persevere with patience and constancy in the faith of Christ and obedience to his Gospel that they faint not under their tribulations but hold out to the end being held up with the hope of eternal felicity in Heaven which is here propounded The Exhortation to perseverance is in the 12. verse the Argument for it is taken from that Tragical end that miserable and wofull event which must befall Antichrist and his unsound followers that seeing they shall at last drink of the Wine of the Wrath of God and drink it off the very dregs of it that they shall be tormented with fire and brimstone and shall have no rest day and night here is the patience of the Saints v. 12. Here is an Argument for their perseverance that the Holy ones of God who keep the Commandments of God and the saith of Jesus that they suffer manfully under the bitterest Tyranny of their Adversaries as knowing that it shall at last be guerdon'd to them with the fearfull endlesnesse of insufferable torments in Hell fire Then follows the Consolation in this verse of my Text And I heard a voice from Heaven saying Write blessed are the Dead that die in the Lord The Argument which the Holy Ghost here useth to strengthen and comfort them ready now to droop under the weight of their sufferings is drawn from the assurance of the most inestimable Reward eternal bessednesse in Heaven and that Death it selfe the last and greatest evil with which the faithfull can be afflicted by their most despiting enemies is no evil at all for it is the ready though straight and narrow and severe Way to the certain joy and glory of the Heavenly Kingdome I heard a voice from Heaven from thence we see though through a cloud through the water of that and the tears of our owne eyes our comfort comes 'T is most certain most true were it the voice of God himselfe or of one of his Angels at his command St. John sayes not whether but the voice of Christ himselfe his Sheep are sure it is they know his voice the same in effect which we have heard from him before in his holy Gospel more than once Joh. 5.24 Verily verily I say unto you he that hears my Words and believes on him that sent me hath everlasting life and shall not come into condemnation There is no condemnation to them that are in Christ Rom. 8.1 and there is no condemnation too to them in the ears of whose Souls are the words of Christ and in John 8.51 not without another and another a double Verily I say unto you to cast off all doubt If a man keep my saying he shall nevtr see death the eternall the cursed death The very same to all purposes that this Voice sayes here Write blessed are the dead c. There are three things observable in this Voice from Heaven Divisio Versus first the command to Write Christ will not put his Church to trust to the uncertainty the deceivableness of unwritten Traditions but as in the beginning there was a generall command for the writing of this whole Prophecy Write sayes Christ to the Prophet St. John chap. 1. v. 19. Write the things which thou hast seen and the things which are and the things which shall be hereafter so has he here again a special command for the writing of this heavenly voice concerning the blessednesse of them who die in the Lord he will have our comfort confirm'd to us here as the Divel 's several suggestions were rejected and confuted by himselfe Matt. 4. with a Scriptum est the Scripture the written Word of God shall be the ground as of our Faith so of our Hope our incouragement and consolation through that Faith Secondly the Argument the substance of what he is commanded to deliver to the Church by writing blessednesse And thirdly the assurance and proofe of this blessednesse by two strong Reasons one that they are now gotten to the end of their Race that they enjoy a perpetual rest from all the labours and sufferings which they have sustained under the Sun they rest from their labours and the other that they have so
run as to obtain 1 Cor. 9.24 that having finisht their course they have not rest onely but their Brabium their Crown also which was laid up for them 2 Tim. 4.7 8. their Crown of righteousnesse their works do follow them 'T is a Metalepsis a figurative speech as much as to say the fruit of their Works the Reward the Crown of their Righteousnesse which was laid up in Heaven is given to them by the Lord the righteous Judge at that day the day of their death as S. Paul speaks 2 Tim. 4.8 That which is the Argument of this Scripture is now our Text and must be anon the Argument of our Discourse Blessed are the dead a most sweet and comfortable Argument a Theme beloved full of gracious solace wherewith to arm the faithfull against the evil day that of death that it is not as the Epicurean Sect of Philosophers taught Extrema linea rerum the end of all our being that when the body returns to the earth as it was made the spirit does not so too but unto God who gave it Eccles 12.7 that we are not born at all adventure and shall be hereafter as though we had never been as those ungodly fools dream'd Wisd 2.2 that the breath of our nostrils are not as smoak and a little spark in the moving of our heart which being extinguished our body shall be turned into ashes and our spirit shall vanish as the soft aire They taught ill and their Disciples the Sadduces learn'd as ill from them that there is no Resurrection Act. 23.8 No if Christ be preach'd that he rose from the dead we may ask S. Pauls question How say some among you that there is no resurrection of the dead 1 Cor. 15.12 And. If in this life only we have hope in Christ we are of all men most miserable v. 19. but we are therefore miserable in this life that at our death we may be blessed as my Text hath it Blessed are the dead In the handling of which to fit you to the more profitable hearing of what shall be delivered let me put you in minde of the Wise mans counsel Eeclus 7.36 Remember the end the last things and thou shalt not do amisse There are Quatuor novissima four things which do last befall the state of man Death Judgment Blessednesse in Heaven and Torments in Hell These would be often thought on and duly consider'd by us as a most soveraign Antidote against the Infections of this world a pretious preservative against Sin Death which must bring us to Judgment Judgment which must either convey us to Heavenly Blisse or condemn us to eternal restlesse misery there is the blessednesse of the Saints in Heaven to inflame our hearts with a holy desire after it and the wretched state of the damned in Hell to make us wise and wary for the avoyding of it 'T is a rule of St. Chrysostom's that we should be so and a promise thereupon to ascape it Non sinet in Gehennam incidere Gehennae meminisse the awfull thinking of it will keep us from falling into it These are the Quatuor novissima the four last things which the Wise man would have ingraven in our memories with a Pen of Iron and with the point of a Diamond to keep us from doing anisse Memorare novissima Remember the end and thou shalt not do amisse Within the compasse of this short Text Divisio Textus we have two of these four last things to imploy our thoughts upon Death and Blessednesse Death which all men by nature fear Blessednesse which all men by that same instinct desire and therefore no man living but this Text concerns him no man but may reap profit from the Doctrine it affords That 's two-fold in the unfolding and applying of which I intreat your attention and devotion 1. That Death though in it selfe it be bitter and terrible yet to Gods children it is so sweetned by Christ that in them 't is made the way to blessednesse Psal 118.80 This is the Gate of Heaven and the Righteous shall enter in thereby The Dead are blessed that die in the Lord. 2. That Blessednesse though it be so sweet a thing the object of all mens desires so generally aim'd at by all men in their severall endeavours yet all our life time here we come short of it we attain it not till our death Dicique beatus antiobitum nemo nemo before that and not omnes after not all of us then but they only who die in the Lord Blessed are the dead that die in the Lord. I desire first to fasten your considerations upon Death which is the way to blessednesse and to keep the best wine till the last in the second place to refresh you with the Meditation of Blessednesse which insueth upon death Nor will this former discourse Praefatio ad partem primam as it is pertinent to the businesse we are now upon the death of that Worthy and Right Honorable Patriot of his Countrey for whom wise men religiously mourn in a Sermon as witty men used to lament for Heathens in an Elegy be needlesse and superfluous to those that live since the often taking occasion as it is now most unhappily for us and most blessedly for him whom we remember offer'd by that God who hath taken him from us to himselfe to six the eyes of our minde upon the end of our life is so behoovefull that even Plato the Heathen Philosopher but admirable for wit and learning found such a benefit of it that he defin'd Wisdome to be the Meditation of death and though in that he aim'd not as we do to perswade men to the often thinking upon it for difinitions are the Common-Place of one sort of Learning the speculative and perswasions of another the practicall yet in this respect especially may we more truly affirm it than he did that it is a great part of wisdome to accustome our selves often to the meditation of death and howsoever the Divel that great enemy of Mankinde does for his own ends and the readier advancement and enlarging of his Kingdome labour by all means to lull us into security by the pleasures of this World and to steal out of our thoughts the remembrance of our death that so our death may steal upon us at unawares Luke 21.34 and take us unprovided to make us ducere in bonis dies nostros to spend our dayes in jollity that we may go down to the Grave in a moment Job 21.13 yet the Spirit of God directs us a safer course Eccles 11.8 If a man live many years and rejoice in them all yet let him remember the days of darknesse There is danger when death steals upon us Oh then we have lost that blessing of our Text which the soul of this our dear Father departed hath found 'T is a Curse let death come hastily and sure 't is lawfull to pray as we do in our Letany against
and am come into the World Again I leave the World and go unto my Father John 16.28 What means he by the first I came from my Father into the World why I tooke upon me this humane body subject to hunger and thirst and cold and heat and troubles and sorrows and smart and death such as the rest of mens bodies in this world which are abased under the yoak and burden of mortality and corruption what means he by the last I leave the world and go to my Father Not that he leaves this humane body which he had once taken and remaines onely that which before he was God with the Father but I cast off all ensigns all badges and tokens of mortality and corruptibility I will still weare this humane body but now by me made a glorified body which shall still live but free from the bondage of worldly griefes of worldly necessities in rest in tranquility in joy in glory These are the words saies Christ to his Disciples after his resurrection when his Body was glorified These are the words which I spake unto you while I was yet with you Luke 24.46 What thinke we of this while I was with you Was not Christ now with them when he spake thus unto them while I was with you while I was as you are in the world subject to those miseries which the world imposeth and in need of those supplies which the world affordeth now I am not with you I am with the Father I live now even in respect of my body that same life which the father lives free from all trouble from all change and thus may Christ truly be said to go unto the Father And why should this then breed so much grief to his Disciples why should their hearts be so fill'd with sorrow for this what should need our Saviours non turbetur cor vestrum any counsel or comfort where there is seeming so little cause of discontent one would think they should rejoyce rather and so Christ tells them plainly If ye lov'd me ye would rejoyce because I said I goe unto the Father v. 28. but poor souls they were so wounded with the vado 't should seem they minded not the rest so heart-stricken with the sad news of his going from them that they ne're thought of to whom their love was such to him that they would not go from him to any Domine ad quem ibimus when Jesus asked them will ye also go away Jo. 6.68 Lord to whom shall we go and their weaknesse did haply expect a reciprocal affection in Christ suitable to their ignorant desires Lord to whom shal we go from thee Lord to whom wilt thou go from us And in truth beloved let not the strongest amongst us blame this distraction in their opprest hearts 't is a word from Christs mouth I go enough to fetch blood not sighs alone from the greatest heart of the best resolved Christian Behold thy King cometh Mat. 21.5 O Hosanna for that Blessed is he that cometh in the name of the Lord Hosanna in the highest Mat. 21.9 his comming was the expectation of Israel I and expectatio gentium Gen. 49. the expectation of the world Ver. 10. Veniat dilectus Cant. 4.6 let my Beloved come into his Garden and veni dilecte mi 7.11 Come my Beloved let us go forth into the field 't is rogans eum ut veniret Luke 7.3 the Centurion sent the Elder to him beseeching him that they would come the most comfortable word that ever flew to the ears of any Christian ecce venio behold I come quickly then Rev. 22.12 Vers 20. merces mea mecum there is a reward to be lookt for even so come Lord Jesus hast thee unto us O Lord come though thou comest to visit our offences with thy rod Psa 89.32 Psa 23.4 and our sins with scourges Thy rod and thy staff shall comfort us come though thou comest to chasten us to rebuke us onely rebuke us not in thine anger Psa 6.1 neither chasten us in thy heavy displeasure onely in anger in displeasure come not Lord that 's a coming against us not to us but excepting that come any way this word venio of Christ I come to his servants should be as welcome as his venite will be at the last day Mat. 25.34 come ye blessed of my Father inherit the Kingdome but go from us spoken to Christ what man in his right wits can be so cruel to himself as to send such a word from his heart to his lips who but the besotted earthly-minded Gergesenes can beseech him to depart out of their coasts yes the Devils can too and they are both as two rare examples recorded together in the same passage of story at the latter end of the eighth chapter of St. Matthew they can cry quid nobis tibi Jesu what have we to doe with thee Jesus thou Son of God Indeed I read it once from St Peter in his weakness in the beginning of his conversion Depart from me Vers 8. Lord for I am a sinful man Lu. 5. But the Lord knew it was a speech of modest humility in him when upon the first sight of his sins he apprehended Christ as an angry Judge according to the desert of them and was therefore so desirous afterward to redeem that fault when he knew him better with his loathnesse to leave him with his readiness to go with him both into prison and to death Lu. 22.13 our discede to Christ now our putting him from us should be as irksome to every of his servants as his discedite shall be at the last day to his enemies Matt. 25.41 depart from me ye cursed into everlasting fire And as our discede to him cannot be spoken but with horror so his vado alone to us his going from us cannot be heard but with extremity of grief and therefore in one place where 't is set down alone it has a vae with it to the Author of it Filius hominis vadit ve autem Matt. 24.26 the Son of Man goeth but woe to that wretch woe to that man saith Christ by whom he is betrayed and therefore too in so many other places where himself must give notice of it to his Disciples he knew it would be so heavy news to them if alone deliver'd yet he seldome throughout all the Gospels utters the word without another word of comfort to poyze with it in the ballance vado I go Jo. 14.12 that dejects them but presently ad patrem I goe to the Father that to raise them up again si abiero if I depart Jo. 16.7 there 's the weight of grief but presently mittam eum I will send the Comforter unto you there 's the ease of consolation i th' next verse to my Text if I go that confounds them with sorrow but presently I will come again and receive you unto my self that to chear them with unspeakable joy