Thrēnoikos The house of mourning; furnished with directions for preparations to meditations of consolations at the houre of death. Delivered in XLVII. sermons, preached at the funeralls of divers faithfull servants of Christ. By Daniel Featly, Martin Day Richard Sibbs Thomas Taylor Doctors in Divinitie. And other reverend divines.

PEACE IN DEATH; OR, THE QVIET END OF THE RIGHTEOVS. SERMON XXXIV. (Book 34)

LUKE 2. 29.

Lord now lettest thou thy servant depart in peace, according to thy Word.

IN the Text it selfe (to let passe other things) you have. First a Request: and se∣condly a Reason upon which the Request is grounded. Of each of these in order; and first of the first. The Request.

The summe whereof is, That he may die. Where is considerable.

First, the disposition of the servants of God, in respect of death, viz.

• 1. A desire and longing after it.
• 2. A care to be alwayes ready for it.

Secondly, the warrant or guide of that desire, [according to thy Word.]

Thirdly, the nature and qualitie of the death of the Righteous [ade•…•…e in peace.]

Of each of these apart.

The point that ariseth from the first branch of the first gene∣•…•…all part (viz. the desire and longing of the Saints for their day of death) is this, that

The servants of God have in them a contented, comfortable, and wil∣ling * 1.1 expectation of death.

The rise of this Observation is obvious enough: one spirit workes in all Gods servants, and brings forth like effects, though not alwayes in the same measure, that therefore which is true in Simeon (which the very first view of the words import) that the comming of Death was expected, and desired by him, is in some degree verefied sooner or later in all that are the Lords. Hereunto agrees that of Saint Paul; I desire (saith hee) to bee dissolved, &c. a 1.2 And hee averres the same of all true beleevers, viz. that they groane earnestly, desiring to be cloathed upon with their house which is from Heaven, and that they are willing rather to bee absent from the body, and to be present with the Lord. b 1.3

The foundation of this desire, is the knowledge and right un∣derstanding of the truth of that speech of Solomon, to wit, that the day of death is better, then the day of a mans birth. c 1.4 They have learned to know that the day of death to Gods servants, is the day of freedome from all miseries, and of entrance into eternall happinesse.

The miseries of this life which even the best are subject unto, are many, Losse of goods, losse of credit, losse of friends, aches, paines, diseases, fevers, consumptions, &c. bondage under origi∣nall corruption, and the fruits thereof, as unbeliefe, pride of heart, ignorance, covetousnesse, distrustfulnesse, hatred, lust, &c. the buffetings and temptations of Sathan, societie with the wic∣ked: all these miseries, even the Holiest and dearest servants of God are exercised with, and divers of these doe make them many times mourne exceedingly, and to cry one while, O wretched man that I am, d 1.5 and to groane out another while; Woe is mee that I am constrained to live in Mesech, and to have my habitation in the tents of Kedar: e 1.6 of all these miseries Death is the end to Gods servants.

And so also it is an entrance into happinesse: for albeit their bo∣dyes rot in the Grave, and bee laid up in the Earth, as in Gods store-house untill the last day, yet the soule forthwith even in an instant, comes into the presence of the ever-living God, of Christ, and of all the Angels, and Saints in Heaven, the spirits of just men made perfect, to Abrahams bosome, to bee with Christ f 1.7. & quanta haec felicitas? What greater happinesse? It was much that Moses obtained to see the back-parts of God, g 1.8 but how much grea∣ter favour is it to see him face to face, to have eternall fellowship with God the Father, with Christ the Redeemer, with the Holy Ghost the sanctifier? The knowledge of this benefit of Death, makes the face of it comfortable to Gods servants, and causes them to strive with their owne naturall weaknesse, that so they

may even long for their day of dissolution.

But now against this point divers Objections may be alledged. * 1.9 For first the Apostle Paul sayes, that Death is the wages of sinne h 1.10. And else-where hee stiles it Christs enemie, the last enemie that hee shall subdue is Death i 1.11. How should not death then be rather a day of misery to bee trembled at, then a day of happinesse to bee lon∣ged for?

To this I answer, that wee are to distinguish touching Death, * 1.12 for it must be considered two wayes; First, as it is in its owne na∣ture: Secondly, as it is altered by Christ: in the first sence it is true, that Death is the wages of sinne, and the very suburbs and the gates of hell. But in the second taking of Death, it ceases to be a plague, and becomes a blessing, inasmuch as it is even a doore ope∣ning out of this world into Heaven. Now the godly looke not upon Death simply, but upon Death whose sting and venome is plucked out by Jesus Christ, and so it is exceeding comfortable.

But then secondly it is objected, that wee reade of many that * 1.13 have prayed against death; as namely, first David, Returne, O Lord, saith he, and deliver my soule; oh spare mee for thy mercyes sake, for in death there is no remembrance of thee k 1.14. Secondly, Hezekiah when the message of death was brought to him l 1.15. Thirdly, Christ himselfe; Father, if it bee possible, let this cup passe from me m 1.16.

To all these I answer, first touching Da•…•…d, that when he com∣posed * 1.17 that sixt Psalme, hee was not only g•…•…vously sicke, but al∣so exceedingly tormented in mind, for he wrestled and combat∣ted in his conscience with the wrath of God, as appeares by the first Verse of that Psalme, therefore wee must know, that hee prayed not simply against Death, but against death at that time, in asmuch as the comming of it was accompanied with extraor∣dinary apprehensions of Gods wrath; for at another time hee tells us that hee would not feare, though hee walked through the val∣ley of the shadow of Death n 1.18 And the like I say touching Hezekiah, that his prayer proceeded not from any desperate feare of Death, but first that he might doe more service to God in his Kingdome. And with such a kind of thought was Saint Pauls desire of disso∣lution mingled o 1.19. Secondly, hee prayed against Death then, be∣cause he knew▪ that his death then would be a great cause of rejoy∣cing to evill men, to whom his reformation in the State was un∣pleas•…•…ng. Thirdly, because hee wanted issue, God had promised before to David, that there should not faile a man of his seed to sit up∣on the throne of Israel, so that his children did take heed 〈◊〉〈◊〉 their wayes p 1.20. Now, it was a great discomfort to him to die childlesse, for then he, and others might have thought, that he was but an Hypocrite, inasmuch as God had promised issue to all those Kings that feared him, and for this cause God heard his prayer, and after two yeares

gave him a sonne, Ma•…•…asseh by name. And so I say the same touch∣ing our Saviour Christ, that hee prayed not against Death, as it is the separation betwixt Body and Soule, as appeares by what the Apostle saith, that hee was heard, in that hee feared q 1.21, for hee stood in our roome, and became a Curse for us, it was the Curse of the Law which went with Death, and the unspeakable wrath and in∣dignation of God which hee feared, and from this according to his prayer, he was delivered.

But thirdly wee see in most good men a feare of Death, and a * 1.22 desire of life, and I my selfe (may some godly man say) doe feele my selfe ready to tremble at the meditation thereof, and yet I hope I belong unto God.

I answer, that there are two things to bee considered in every * 1.23 Christian, Flesh, and Spirit; Corruption, and Grace; and the best have many inward perplexities at times, and doubtings of Gods favour: Now it is a truth which our Saviour delivers, that, the spi∣rit is willing, but the flesh is weake r 1.24. And as in all other good pur∣poses there is a combat betwixt the flesh and the spirit; so is there in this, betwixt the feare of Death, and the desire of Death; sometime the one prevailes, and sometimes the other, but yet al∣wayes at last the desire of Death doth get the victory. Carnall respects doe often prevaile farre with the best, care of wife, chil∣dren, and the like. Th•…•…se are their infirmities, but as other infir∣mities die in them by degrees, so these also at last are subdued, and the servants of God seeing clearely the happinesse into which their Death in Christ shall enter them, doe even sigh, desiring to bee clothed upon with their house which is from Heaven s 1.25.

Here then is a good Marke by which we may know our selves * 1.26 to be Gods servants, viz. by the state of our thoughts and medi∣tations touching Death. I will so deliver it, as may bee most for the comfort of those that truly feare God. I demand therefore of thee: Dost thou know that the confident and comfortable ex∣pectation of Death is the worke of the Holy Ghost in Gods ser∣vants? Dost thou desire unfeignedly, that the same may bee wrought in thy heart? Dost thou labour to know what happi∣nesse comes by Death to those that feare the Lord? Dost thou grieve at thine owne weaknesse, to whom the thought of Death is sometime troublesome and unsavourie? Dost thou pray the Lord so to assure thee of his favour in Christ, that death may bee desired before it comes, and welcome when it is come! Dost thou when thou hearest this speech of Simeon, wish that thou wert able to use the like words, with the like resolution? Surely, these things shew that thou art Gods servant, and that by Death the Lord will draw thee to a place of rest.

If these thoughts which I have now named bee strangers to

thy heart, and thou dost not love to trouble thy selfe to studie about Death, it is an evill signe. The servants of God are not wont to be so secure in matters of this qualitie.

And thus much for the first particular, in the first generall part, the desire in the godly of death: the second is their care for it: the point thence is, that

It is the care of Gods servants to bee alwayes so prepared for death, as at * 1.27 what instant soever the Lord shall send it, they may bee comfortably ready to entertaine it.

So much may easily be gathered out of Simeons words here (Nunc dimittis.) Now let thy servant depart, He did not (as it were) take a day over, in which, and against which to be provided, as though he should have said, Lord, now will I settle my selfe to make provision for my last end, but even now, Lord, at this ve∣ry instant; if thou wilt; Death hath beene my ordinary medita∣tion, and if thou wilt now call me home to thee, I am ready to depart.

As in the former point I shewed you how Saint Pauls longing agreed with Simeons, Oh let thy servant depart, saith Simeon; I desire to bee dissolved (saith Paul.) So here I will shew you, that there was the same care in respect of Death, in Saint Paul, as in Simeon. Now, if thou wilt (saith Simeon;) I am now ready to bee offered (saith Saint Paul t 1.28. And else-where, I die daily u 1.29. I am ever thinking up∣on death, and daily making provision for my end. This was ho∣ly Iobs mind; All the dayes of my appointed time will I waite till my change come x 1.30; there was a continuall expectation. So teach us to number our dayes, prayeth Moses, that wee may apply our hearts to wise∣dome y 1.31. And what wisedome did hee wish, hee might apply his heart unto? but this a, holy care to make provision for another world, seeing in this there was no continuance? The same in ef∣fect, the Authour to the Hebrewes professeth touching himselfe, and those that were like to him; that they had here no continuing Citie, but did seeke one to come z 1.32. Wee know (saith he) here is no abiding, wee dwell in tents which must remove, in houses of clay, which will be broken, therefore wee desire to bee ever ready for that place, which is of more perpetuitie: And so much may bee gathered from that which is upon record concerning Ioseph of Arimathea, he did not onely make ready his Tombe in his life∣time, but in his garden, his place of solace and delight: and how could so good a man, so often thinke on death, without labouring and caring to be ever provided for the same; and therefore our Saviour Christ compares his faithfull servants unto those which daily wait for their Masters comming a 1.33.

Now the reason which so much prevailes with the godly in * 1.34

this particular, and which ought to be of sufficient force with eve∣ry one is first, the certaintie, and uncertaintie of death. Morte nihil certius, As sure as Death, is an ordinary Proverbe; What man is hee that liveth, and shall not see death? (saith the Psalmist b 1.35.) That all must die, it is Heavens decree, and cannot be revoked. The thing it selfe, we see is most certaine: yet for some circumstances most uncertaine: for first,

Tempus est incertum, No man knowes when he shall die, in the night, or in the day; in Winter, or in Summer; in youth, or in his latter age.

Secondly, Locus est incertus, None know where they shall die, whether at home, or abroad; in his bed, or in the field; who knowes but that he may die in the Church of God, even while he is asleepe at the Word?

Thirdly, Mortis genus est incertum: No man can determine how hee shall die, whether suddenly, or by a lingring sicknesse; whe∣ther violently, or by a naturall course. These things the servants of God know full well, and seriously weigh the same, and that makes them to make conscience of continuall preparation, that whensoever, or wheresoever, or howsoever they die, they may with comfort commend their soules into the hand of God, as into the hand of a faithfull Creatour c 1.36.

Secondly, they know the miserie of being taken by Death un∣prepared: * 1.37 put case a man should die as Ishbosheth, lying upon his bed at noone d 1.38; or as Iobs children, while they are feasting e 1.39; or that a man like the rich man in the Gospell, should have his breath taken from him at the very instant, having made no provision for another world, what hope can there be that such a one should be saved?

They know thirdly, that the time of sicknesse is the most unfit * 1.40 time for this businesse of preparation: the senses are then so taken up with the paine of sicknesse, that a man cannot thinke seriously upon ought else; and besides, it is not in our owne power to turne to God when we will: ordinarily God forgets those in sicknesse, that forget him in health: And it is commonly seene, that that * 1.41 preparation for Death that begins but in sicknesse, is as languish∣ing and faint, as is the partie from whom it comes; And although Vera poenitentia bee nunquam sera, yet sera poenitentia est rarò vera. Though I say, true repentance bee never to late, yet late repen∣tance is seldome true; when men leave their sinnes, because they can continue to practise them no longer, what thankes have they, or what can that repentance be? These things worke with Gods servants, to studie to be ever ready for the Lord, not to de∣lay preparation, but to seeke continually to be provided.

My Exhortation hence shall begin with that speech of Moses, * 1.42

Oh that men would be wise to understand this, and that they would con∣sider their later end f 1.43. I would there were a heart in us to entertaine this doctrine in our best thoughts. I remember the Complaint of old, that men had made a Covenant with Death, and were at agree∣ment with Hell g 1.44. Death indeed will make truce with no man; but here is the meaning, Evill men perswade themselves, that they are in no danger of hell, or of the grave. Death will not come yet thinketh the oldest man: and when it comes, I hope I shall doe well enough, thinketh the most godlesse man. Thus men couzen themselves with their owne fancies, and so Death steales upon them at unawares, and becomes Gods Sergeant to arrest them, and to carry them away to eternall condemnation. Who amongst us is able to say truly, and upon good ground, as Simeon, Now Lord, if thou wilt now command Death to seize upon mee, welcome shall it be unto me, I am even now ready to receive it? How many are there that are extraordinary ignorant in the meanes how to escape the sting of Death? How many extreamly secure, that ne∣ver in their lives, yet thought earnestly upon this, how they may die with comfort, and end their dayes in peace? How many prophane ones, that set light by Death, being apt to say like those Epicures, Edamus, &c. Let us eate and drinke, for to morrow wee shall die? How many that doe put all to a desperate adventure, God made us, and hee must save us, and wee shall doe as well as please God, and there is an end?

How many are there, whose hearts, albeit they be in the house of God, and in his presence, are notwithstanding fraughted with malice, with envie, with worldlinesse, with disdaine, with secret scorning, repining at the Word which they heare with weari∣somenesse, with spirituall sleepinesse and securitie? You that are such as I have now said, thinke in your consciences, what, would you die? if God should now stop your breath, and ascyte you by Death presently, to appeare before his Majestie, being thus full of ignorance, of securitie, of presumption, of unsanctified, of vicious, of malicious, of covetous thoughts, could you find in your hearts to say, Lord, now let us depart? Sure wee could not: but Death must needs be to us, as it is said to be to the wicked, Rex terrorum, the King of terrours h 1.45; if it should come upon us, and find us in this case; And yet what know wee how soone, how sudden∣ly wee may be overtaken? some of us drop away daily, some young, some old, some lie sicke longer, some lesser time; and how soone it will be our turne wee cannot tell; Our breath is in our no∣strills, wee are all as grasse; If the breath of the Lord blow upon us, we doe suddenly wither, as the flower of the field, and returne aga•…•…e to our first Earth. Why will we not labour to be now rea∣dy, sith it may be alwayes truly said, We may now depart, either

while we are here, or in our way home, or in our beds, or at our meat? Who can truly say to himselfe; I am sure, I shall not die this houre?

It may be now thou wilt demand of me, What shall I doe, that I may be ready?

To insist upon particulrs, would be too long, onely therefore in a word; The best preparation for death, is are formed life. He that * 1.46 lives religiously, cannot but die preparedly: And it is a thousand to one, if a wicked liver make a gracious end. The Scripture makes mention of a double Death, and so likewise of a twofold Resur∣rection: the first Death, is the death of the body, which is the se∣paration of it from the soule. The second death, is of the soule, which is the separation of it from God. The first Resurrection, is the rising from the Death of sinne to a new life: the second is that which shall be of the body out of the Grave, at the day of Judge∣ment. Now what saith the Scripture; Blessed and holy is hee, that hath part in the first Resurrection, on such the second Death hath no power i 1.47.

Wouldest thou then bee freed from the second Death, hell, and destruction, when thou art dead? Now that thou art yet alive la∣bour to have a part in the first Resurrection: Note what Saint Paul saith of the wanton widow, that shee is dead whilst shee lives k 1.48. So he that lives in the pleasures of sinne, and in the wayes of his owne heart, and after his owne lust, hee is dead in soule, though hee be alive in body, and if hee seeke not to come out of this grave, eter∣nall death shall be his portion.

Well then, wouldest thou prepare for Death? wouldest thou be able alwayes to say, Lord, now, now I am ready, labour to know God our of his Word (that is eternall life l 1.49;) Labour to feele Christ live and reigne in thee by his Spirit, labour to re∣nounce every sinne, doe not goe on in any knowne sinne against conscience, renew thy repentance daily, and still survey the state of thy soule, that wickednesse may not get dominion over thee. Let Death come when it will, though the Lord should so visit thee, that thou shouldest drop downe suddenly, yet it shall not find thee unprepared, thou hast a part in the first Resurrection, there is no feare of the second Death: But if thou wilt cherish thy heart in evil, thou wilt goe on in thy ignorance, in thy carelesse worship of God, in thy prophaning the Sabbath, in thy whoredome, oppressi∣on, malice, drunkennesse, excesse, voluptuousnesse, thou makest rea∣dy for hell, and it is not thy Lord save me, or I cry God mercy, &c. that shall serve thy turne. I will tell thee who thou art like unto, even to a man appointed after a yeare or two, to be burned, and in the meane space must carry a sticke daily to the heape, so thou heapest up wrath against thy selfe, and makest thy score so great,

that when Death comes, thou shalt not know how to be prepared. And thus have I finished the first generall part of my Text, touch∣ing the disposition of the godly in respect of Death.

I proceed now in a word to the second, the ground, rule, or warrant of this desire, and preparation for death (according to thy word) as if Simeon had said, this desire that I have now to end my dayes, proceeds not from any carnall discontentment, because I am now old, and can take no great comfort in worldly things, but the ground of it is thy Word and Promise; thou, Lord, hast re∣vealed unto thy servant, that I should not die before I had seene my Saviour; This word is now fulfilled, and the sweetnesse thereof hath given mee that encouragement, that I doe even long to bee dis∣solved, and to be united unto thee. Or againe thus, Oh Lord, this care that I have had to provide thus for Death, and to be alwayes in a readinesse, it hath not come from my selfe, nature never taught it mee, but thy Word hath instructed mee; If I had not proceeded according to thy Word, I should never have knowne how to have prepared my selfe to the time of dissolution. This is the meaning of the words, and so the Doctrine is plain (viz.) that

Men ignorant in Gods word can never take comfort in death, nor bee truly * 1.50 prepared to undergoe it.

This is plaine, if we consider the Exposition which I have al∣ready given of that part of Simeons speech. It is a generall Rule, that of our Saviour, Yee erre not knowing the Scripture m 1.51. A man ignorant in the Scripture, can never rightly performe any spiritu∣all dutie. Hence was that of David, Thy testimonies (saith he) are my delight, and my counsellours n 1.52. If any matter came in hand that concerned his soule, straight to the word of God went hee, to know thence how to doe it; as a man for his Lease, or conveyance goeth to a Counsellour for direction: So againe he confesses, that if Gods Law had not beene his delight, hee should have perished in his afflictions o 1.53. And so, no comfort, no true quiet in any trouble, much more at Death, without the guidance, and information of the Word. The assurance that the sting of Death is plucked out, that Gods wrath is appeased, that sinne is pardoned, that Heaven gate is opened; whence shall wee fetch these, but from the Scrip∣ture? the directions for a holy life, which is the best preparation for Death; where shall we find them, but in the Scripture?

Here then we see is a Caveat to all that have no will, nor desire * 1.54 to be acquainted with the Scripture: Divers thinke they should have done well enough, though wee had no such Booke as we call the word of God. To bee a Scripture-man is a by-word, a re∣proach, a matter of disgrace; and sooner will men listen to some idle Pamphlet, then to a matter of Scripture. Well, beguile not

your soules, with these vaine conceipts, with your Popish and car∣nall imaginations. I say, and testifie from this place, that that man or woman, which careth not to be taught out of Gods booke, cannot die like a Christian: Who can teach thee the way to dye well, but God? And where doth God teach, but in the Scripture? If our thoughts of Death, if our provision, and preparation for Death be not warranted, and guided by Gods word, it is all in vaine. Lord, saith Simeon, my desire of dissolution is according to thy Word; my care to be prepared, hath beene ordered by thy Word, hee cannot die with comfort, that cannot make the like profession. And this may serve for the next generall part, the the ground of this desire, and preparation for Death, it is Gods word; Lord, now lettest thou thy servant depart according to thy Word.

The third and last part followes, the nature and qualitie of the death of the Righteous (A departure in peace, or a peaceable dismission.) Here are two things, first a dismission: secondly, a dis∣mission accompanied with peace.

The word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) translated (Let thy servant depart) may well be Englished thus, Let thy servant loose; Lord free mee, en∣large mee, set mee at libertie. Hence wee learne, that

The servants of God doe by Death receive a finall discharge from all man∣ner * 1.55 of miserie.

This is evident out of the force of the phrase here used: Simeon knew that so long as hee lived, his soule was (as it were) impriso∣ned in his body, and in it hee was held in bondage under the rem∣nants of Originall corruption, subject to the assaults and tempta∣tions of Satan, in continuall and daily possibilitie to trespasse and sinne against God, beside other afflictions and grievances in the body and estate: but hee had withall this knowledge and under∣standing of the nature of Death, that it was an enlargement to the soule, and a freeing of it utterly and finally from all those, and the like incumbrances.

The same may be gathered from the phrase used by Saint Paul, I desire (saith he) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to bee dissolved p 1.56, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, read the time of my departure q 1.57. the words shew that there comes a liberty by death to the soules of Gods servants. The phrase that Saint Peter useth, is worthy our observation for this purpose. First hee tearmes death 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the laying downe of a burden r 1.58, and by that meanes the soule is lightned and eased. Secondly, he tearmes it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a going out from a place and condition of hardship s 1.59. The second booke of Moses which re∣lates the departure of the Israelites out of Egyptian bondage hath the same name Exodus. As for the point it selfe, namely, that the death of the Righteous, is to them a discharge from all miserie, the

Scripture beares witnesse to it: Blessed (said he) are the dead, which die in the Lord, even so saith the spirit, that they may rest from their labours t 1.60. As long as they live here, they are diversly troubled, when they die their labours are at an end, and they are received into rest. Saint Iohn tells us, that in his vision he saw, the soules of them that were slaine, lye under the Altar u 1.61. Now the Altar in the time of the Law was a place of refuge and safetie, and thence it appeares, that by death the servants of God are eft-soones recei∣ved into a place of holy securitie, where there is no expectation of any further miserie. They are said to be received 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into Abrahams bosome x 1.62, into the fellowship of the same happinesse with Abraham, the Father of all true beleevers.

The Doctrine in the first place makes against those of the * 1.63 Church of Rome, which maintaine a place of torment, even for the servants of God after this life, where they must bee tryed for a time, before they can enter into Rest, and happinesse. This place they terme Purgatorie, the torment here they hold to bee unspeak∣able, and farre surpassing any torment which the wit of man is able to devise. But this place among others is sufficient to over∣throw this dotage, for how were death to the Righteous a dismissi∣on, a loosing, a freedome from miserie, if there followed after it a torment of farre greater extremitie then at any time before was ever tasted of? So that the death of the servants of God be∣ing (as I have proved it to bee) an enlargement from misery, certainly the soule is not bound in any new Prison, whence it must expect, and await, and pray for a second dismission.

In the next place this Doctrine makes much for the comfort of * 1.64 Gods servants: the face of Death to the wicked is very dreadfull, the day of it is to them the beginning of sorrowes, their soules are instantly arrested by the damned spirits, and kept in everlasting chaines of darknesse: but to those that are the servants of God it is otherwise. I may by way of allusion to the phrase of my Text, compare their day unto that which happened unto Ioseph, in which hee was brought out of prison to bee Ruler over all the land of Egypt y 1.65. So is their death unto them a day of Bailement out of prison, a day in which all teares shall be wiped away z 1.66; In which they shall have beauty for ashes, and the oyle of gladnesse, for the spi∣rit of heavinesse a 1.67; and the long white robes of Christs Righteousnesse, by which they shall be presented blamelesse unto God. That day shall be to them, even as was the day of escape to the Jewes, a feast, and a good day b 1.68 in which they shall see God as hee is c 1.69, and know him, as they are knowne of him d 1.70.

But hapily thou maist say, how shall I know that the day of Death, is the day of dissolution, and this kind of dismission?

A very necessary quaere indeed this is: for every man almost is * 1.71

ready to challenge to himselfe a part of this happinesse, and it is a matter presumed upon by many, which shall never enjoy it; I * 1.72 will therefore give you one certaine marke, by which wee may know assuredly, that the day of our death shall be to us, a day of enlargement, and of finall discharge from all, both former and following miseries, and that is this, If in the time of our life here, our being subject to corruption, and sinne, hath seemed unto us the greatest burden, and bondage. They which have groaned and mourned under their owne naturall corruptions, as it were under some heavy and tyrannous yoke, or as the Israelites mourned un∣der their Egyptian Task-masters, to them only shall the day of death, be a day of freedome. If sinne be not a burden to thee; if thou dost not many times lament, and even mourne to thinke how thou art carried captive unto evill; if thou dost not with griefe feele how thou art clogged with corruption, and hindred by it from doing the good which thou shouldest, certainly death will bee to thee the beginning of thy thraldome, and after it thou shalt be a perpetuall bond-slave unto Sathan in the kingdome of eter∣nall darknesse. Marke this all yee that take delight in evill, to whom it is a pastime to doe wickedly, and who seeke rather how to satisfie, then how to suppresse your owne corruptions, who re∣pute it a kind of happinesse to follow the swinge of your owne Iusts, and to have libertie to doe as your owne hearts doe lead you; when you dye, this shall be your reward, even a most mise∣rable and endlesse captivity under Sathan, him have you served in the lusts of sinne while yee lived, his slaves shall you be with∣out hope of releasement world without end. This is the right Application of this Doctrine, death is a day of enlargement to the godly, it is a dismission.

The next particular is, that it is a dismission accompanied with peace, the lesson we are taught hence is, that

The servants of God have at their going out of the world, a comfortable, * 1.73 quiet, and peaceable departure.

Thus Simeon here, hee prayed for no other thing, but that his end might be as the end of the Righteous is ever wont to bee, even a departure hence in peace. Hence is that generall rule of the Psalmist, Marke the perfect man, and behold the upright man, for the end of that man is peace e 1.74. Agreeable whereunto is that of So∣lomon; that the righteous hath hope in his death f 1.75. And memorable to this purpose is that which is storied of old father Iacob, shew∣ing unto us the quiet end of the Righteous, Hee gathered up his feet into the bed, and so gave up the Ghost g 1.76. It was the blessing pro∣mised to Abraham, that he should goe to his fathers in peace h 1.77. And the same was made to good Iosias i 1.78. There is a twofold reason hereof.

First, the assurance which they have of the favour of God in Christ. This must needs breed quietnesse, when I am perswaded in my soule and conscience, that all cause of danger after death is removed, and that God is, and will be, gracious unto mee in his Sonne. What cause of feare is here left, what occasion of per∣plexitie?

If any man shall doubt whether the servants of God have this * 1.79 assurance; I prove it thus, that all of them first or last, have it in some good measure. If any man (saith the Apostle, have not the Spirit of Christ, hee is none of his k 1.80. Hence it necessarily followes, that all that are Christs, have the Spirit of Christ, but now the office of the Spirit is to beare witnesse with our spirit l 1.81; So that all that are the Lords, as they are endued with Gods Spirit, so they feele this Spirit bearing witnesse to their soules of this Adoption.

Secondly, the comfortable Testimonie of their owne consci∣ences * 1.82 touching their former care to glorifie God by a Religious and godly conversation: Hence came Saint Pauls peace, I have, saith he, fought the good fight, I have kept the faith; Therefore I am sure there is laid up for mee a Crowne of life m 1.83. Hence Hezekiahs, I have walked before thee, oh Lord, in truth, and with a perfect heart n 1.84. Not that they doe ground their hope upon the desert of their fore∣ranne courses, but because they know good workes to bee the way o 1.85, and doe understand by the Scripture, that a holy life here, is the first fruits of a glorified life hereafter. Thus we see the truth of this point, and the reasons upon which it is grounded.

Now here some may object first, Wee see many worthy men, * 1.86 that have made a great, and an extraordinary profession of Reli∣gion in their lives, and which have also carried themselves un∣blameably, yet to give appearance of much angiush and perplexi∣tie, and even of a kind of despaire in their death. How can wee say then; that all good and holy persons have a peaceable de∣parture?

I answer first, Wee ought to remember the Rule our Saviour * 1.87 gives, not to judge according to the outward appearance p 1.88. It is a very weake argument to say, that this, or that man dyeth without * 1.89 peace, because to the standers by hee makes not shew of peace. Certaine it is, that as a man may have peace with God, and yet himselfe for a time, by reason of some tentation not feele it; so a man being sicke, or going out of the world may feele it, and yet others that behold him cannot perceive it.

Secondly, wee must know that these outward unquietnesses, which doe many times accompany sicknesse, doe happen as well, * 1.90 and as ordinarily to good men, as to the most wicked, such as are ravings, idle-talkings, and strange accidents in the body; in this sence all things come alike to all q 1.91. God hath made no promise

in Scripture, that those that serve him shall be freed in their deaths from violent sicknesses. Therefore these things must not bee thought to be any abridgement of their peace.

Thirdly, wee must consider, that with the best servants of * 1.92 God, Sathan is most busie, when his end is neerest, and when hee is (as it were) out of all hope of prevailing, The red Dragon in the Revelation, had greatest wrath when he knew his time to bee short r 1.93. When the evill Spirit was commanded once to come out of the child, then it rent him sore s 1.94. Now these temptations, though for the time they be very violent and extreme; so that the party may (hapily) utter out some words, and speeches of dispaire, yet be they no finall prejudice to the inward peace. Interrupt they may, but utterly quench it they cannot, because the power of God is made perfect through weaknesse. And so even in death, Sathan re∣ceives the greatest foile, when hee thinkes to get the greatest victorie.

Thus then I answer in one word; The peace of Gods servants at death is not ever in the like measure felt by them, but yet it ne∣ver dieth in them: they which behold their death doe not alwayes see it, yet they themselves, sooner or later are sure sweetly and secretly to feele the same.

My reason for my assertion is grounded first upon that of the Apostle t 1.95; God commands light to shine out of darknesse: Hee brings his servants to Heaven by the gates of hell, out of sorrow and angvish, and tentation hee raiseth out their greatest quiet.

Secondly, because the love of God is eternall and unchangea∣ble u 1.96; Whom hee loves, hee loves to the end x 1.97. It is unpossible that the Lord, albeit he trie, and that sharply, yet should finally forsake those that are his in their greatest extremitie.

But againe secondly, if you make a peaceable death to bee the * 1.98 reward of the Righteous, what say you to this? There bee many that in all their life gave little evidence of any Religion, or grace, but of the contrary rather, yet in their death were very quiet and still, and seemed to all that were by, to have in them no manner of vexation, no troublesome thoughts, no perplexed motions, shall wee say that these were good men, because they seemed to goe away in peace.

It is true indeed, it is the common opinion, Doth a man lye * 1.99 quietly? hath hee his memorie to the end? died he like a Lambe? surely then hee is gone to heaven: but this is an absurd colecti∣on, for. * 1.100

First, sometime this outward calmenesse is an ordinary conse∣quent of some diseases, as Consumptions, and such like, by which Nature being formerly weakned, hath not power left to make resistance.

Secondly, this outward calmenesse is no argument of a peace∣able and quiet soule. The Psalmist tells us of the wicked in whose death there are no bands y 1.101.

Thirdly, wee must distinguish betweene securitie and peace, be∣twixt carnall senslesnesse, and true spirituall quietnesse. Nabals death was quiet enough z 1.102 yet hee were but a foole that would adventure his soule with Nabals: I see many ignorant persons, ma∣ny of heathenish, and brutish conversation, very quiet in sick∣nesse, without any feare of hell, and judgement to come, making no doubts, casting no perills, asking no questions, complaining of no sinnes, and so away they goe without any more adoe. What, shall I say that these died in true peace? God forbid. No, when I compare together their ignorant, secure, benummed, hard∣ned kind of life, with their senslesse and drowsie kind of death, I must say that these are fearefull signes, these things argue that the Divill had quiet possession, where hee made so small adoe a 1.103. Thus then notwithstanding these Objections I will conclude, that a peacefull death, is the peculiar and individed priviledge of Gods servants. However it be, yet I know (saith Solomon) that it shall goe well with those that feare the Lord b 1.104, but there is no peace to the wic∣ked saith my God c 1.105.

Wee may make Use of this first to be a tryall betwixt our Re∣ligion * 1.106 and the Romish: for from this Doctrine I avouch that Re∣ligion to be no true Religion: because a Papist by the Rules of his owne Religion can never die in peace: This is a hard saying, thou maist object, or how can I make it good? I answer by two reasons.

First, every Papist is taught to beleeve under paine of Anathe∣ma, and the great curse, that whosoever dyeth, if hee have not in this life attained to perfection, and throughly purged himselfe from the remainders of sinne by workes of satisfaction, his soule must after death goe into Purgatory, and there continue untill hee hath made a full satisfaction: now the paine of Purgatorie is held for the time to bee as great as the paines of hell, differing onely in this, that it is not perpetuall: Now I would faine know how can a man die comfortably and in peace, and with a joyfull heart, when hee thinkes with himselfe, that albeit (perhaps) after some yeares hee shall goe to heaven, yet in the meane space his soule must goe into such a place of unspeakable torment, where if the matter be not well plyed by the prayers of them that are alive, and by well feeing the Priests, they may hap to lye for many yeares? I say, how can the Doctrine of Popery beget a peacefull death, when it teacheth an expectation of such an hellish Purgatory?

Secondly, every Papist as he is bound of a certaine to beleeve a Purgatory, so further must he beleeve, that hee cannot in this life be

assured of salvation, otherwise then by a kind of confused hope, which may deceive him. Now hee which by the witnesse of his owne conscience is sure that hee hath deserved hell, and cannot attaine to any certaintie of discharge, what comfort can such an one have to dye? hee knowes that when hee is dead, he must come to his account before God, but yet can have no assurance that the Lord will acquit him in Christ Jesus.

I wish that this may seriously be considered by us, for the esta∣blishing of us in the truth of Religion: I say againe and testifie, these reasons which I have alledged being weighed, that a Papist by his owne doctrine can never expect that which Simeon did, a de∣parture hence in peace: He knowes he must to torment, he is taught that he cannot know in this world that God will pardon him.

In the next place let us come neerer home to our selves: that we * 1.107 must all dye, nothing more certaine, Dust thou art, and to dust thou shalt returne d 1.108. God hath decreed it, and it cannot bee revoked: if our end be not peaceable, our estate after cannot bee happy. Let our care then be spent about this one point, how one may attaine to this, to end our dayes in peace: I doubt not but wee will all bee ready to say, we hope so to doe: but this is nothing, for when the wicked man dyeth, his expectation perisheth e 1.109. What becomes of the hope of the Hypocrite (said Iob) when God takes away his soule f 1.110? But what course then shall wee take, that wee may finish our course with joy?

I will tell thee in few words (I touched it a little before) the best meanes for a peaceable departure, is a godly and religious life: I have fought the good fight, saith Saint Paul, and he could comfor∣tably from thence inferre, that therefore there was laid up for him a crowne of righteousnesse g 1.111. It was Christs owne inference, I have glorified thee on earth, I have finished the worke which thou gavest mee to doe, and therefore now, O Father, glorifie thou mee with thine owne selfe h 1.112.

The reason of it is first Gods promise: blessed shall bee the undefi∣led in the way i 1.113: Those that honour mee, I will honour, said God k 1.114. Now this promise God will not breake. He that goeth this way, though it be with much weaknesse, with many falls, with sundry imper∣fections, with divers wandrings, yet he cannot misse of the pro∣mised peace.

Secondly, life eternall hath three degrees, the first is in this life, when a man repenteth, and beleeveth, and is purged from dead workes, to serve the living God; The second is in death, when the body goes to earth, and the spirit returnes to him that gave it. The third is at the last judgement: These three degrees hang together like three linkes, the second followeth the first, and the third the two former; the last cannot be hoped for, where the first is wan∣ting:

for except yee repent, yee shall all perish l 1.115. The first being ob∣tained, the last must needs ensue: for hee is faithfull that hath pro∣mised m 1.116. So then, wouldest thou have peace in death? labour for grace in thy life; wouldest thou end thy dayes happily? make conscience to spend them holily. A godlesse man that lives in sin, may die senslesly, or sullenly, he cannot die peaceably. Oh consi∣der this all yee that forget God, that spend your dayes in vanity, and your yeares according to the lusts of your owne heart, that have hitherto hated to bee reformed, and will not bee reclaimed from your former fashions, but live yet still, as you were wont to doe. Thinke a little with me of your last end, which how neere it is you doe not know; when your consciences a little awaked, shall make report of your life past, how in matters of God you have beene ignorant, superstitious, carelesse, neglecting his worship, despising his Word, blaspheming his Name, mispending his Sab∣baths, in dealing with men you have beene cruell, false, unmer∣cifull, oppressing; in the usage of your owne bodyes unchast, vi∣cious, lustfull, proud, wanton, wallowing in excesse; what peace can your soules have, when these things be thought upon? what calmnesse of spirit? what hope of entring into rest? how can you thinke that the end can bee comfortable, when the life hath beene abominable. What answer made Iehu to Ioram, when hee demanded, Is it peace Iehu? What peace (said hee) so long as the whoredomes of thy mother Iezabel, and her witchcrafts are so many? n 1.117 So when Death comes like Iehu marching furiously against you, and you enquire of him, whither he comes with peace or no, hee will answer what peace, when your whoredomes, and your grosse and crying sinnes are yet in great number? What peace, when these make a partition betwixt your soules and the Lord? Certainly there can be no peace, but a fearefull expectation of judgement, and violent fire to devoure o 1.118. Suffer me then to conclude this exhorta∣tion, as Daniel did his speech to Nebuchadnezzar; O King, breake off thy sinnes by righteousnesse, and thine iniquities by shewing mercy to the poore p 1.119. So say I, breake off your sinnes by repentance, your igno∣rance by seeking after knowledge, your contempt of Gods word by a reverent yeelding to it, your securitie by a standing in awe of God; your neglecting the exercises of Religion by carefull using of them; your whoredome by chastitie, your drunkennesse by sobrietie; your malice by charitie; your oppression by mercy; your falshood by fidelitie; this is the way that will bring peace at the last, thus, and thus onely you may find rest for your soules.

FINIS.

Notes

• * 1.1

  Doct. 1. The servants of God have a comfortable and willing expectation of death. •…•…roved.
• a 1.2

  Phil. 1. •…•…3.
• b 1.3

  2 Cor. 5. 8, &c. The ground of the desire of death in the Saints.
• c 1.4

  Eccles. 7. 1.
• d 1.5

  Rom. 7. 24.
• e 1.6

  Psal. 120. 5.
• f 1.7

  Philip. 1. 23.
• g 1.8

  Exod. 34. 23
• * 1.9

  Obiect. 1.
• h 1.10

  Rom. 6. 23.
• i 1.11

  1 Cor. 15. 26
• * 1.12

  Respons. D•…•…ath consi∣derable two wayes.
• * 1.13

  Object▪ 2.
• k 1.14

  Psal. 6. 4, 5.
• l 1.15

  Esay 38. 3.
• m 1.16

  Ma•…•…h. 26. 39
• * 1.17

  Respons. Why some of the Saints in the Scripture have pray•…•…d against death.
• n 1.18

  Psal. 23. 4.
• o 1.19

  Phil. 〈◊〉〈◊〉. 23, 24.
• p 1.20

  〈◊〉〈◊〉 King. 8. 25
• q 1.21

  Heb. 7. 5.
• * 1.22

  Obiect. 3.
• * 1.23

  Respons. Two things considerable in a Christi∣an.
• r 1.24

  Mat 26. 41.
• s 1.25

  2 •…•…or. 5: 2.
• * 1.26

  Vse. For Tryall.
• * 1.27

  Doct. 2. A special care in the ser∣vants of God to be alwayes ready for death.
• t 1.28

  2 Tim. 4. 6.
• u 1.29

  1 Cor. 15. 3•…•….
• x 1.30

  Iob 14. 14.
• y 1.31

  Psal. 90. 12
• z 1.32

  Heb. 13. 14
• a 1.33

  Luk. 12. 36.
• * 1.34

  Reas. 1.
• b 1.35

  Psal. 89 48.
• c 1.36

  1 Pet. 4. 19.
• * 1.37

  Reas. 2.
• d 1.38

  2 Sam 4, 5, 6
• e 1.39

  Job 1. 19.
• * 1.40

  Reas. 3.
• * 1.41

  Note.
• * 1.42

  Vse.
• f 1.43

  Deut. 32. 29.
• g 1.44

  Esay 28. 15.
• h 1.45

  Iob 18. 14.
• * 1.46

  How to bee prepared for death.
• i 1.47

  Revel. 20. 6.
• k 1.48

  1 Tim. 5. 6.
• l 1.49

  Joh. 17. 3.
• * 1.50

  Doct. 3. Ignorant men can neither take comfort in, nor be truly prepared for death.
• m 1.51

  Math. 22. •…•…9
• n 1.52

  Psal. 119. 24.
• o 1.53

  Psal. 119: 92, 93.
• * 1.54

  Vse.
• * 1.55

  Doct. 4 Death freeth Gods ser∣vants from all miserie.
• p 1.56

  Phil. 1. 23.
• q 1.57

  2 Tim. 4. 6.
• r 1.58

  2 Pet. 2. 14.
• s 1.59

  2 Pet. 2. 15.
• t 1.60

  Rev. 14. 13.
• u 1.61

  Rev. 6. 9.
• x 1.62

  Luke 16. 22
• * 1.63

  Vse 1. Confutation of Purgatory.
• * 1.64

  Vse 2. For consola∣tion of the Saints.
• y 1.65

  Gen. 4•…•…. 40
• z 1.66

  Rev. 21. 4.
• a 1.67

  Esay
• b 1.68

  Esth. 8. 17.
• c 1.69

  1 John 3. 2:
• d 1.70

  1 Cor. 1•…•…. 1•…•…. Quest.
• * 1.71

  Answ.
• * 1.72

  How to know whether the day of death be a discharge from all for∣mer, and fol∣lowing mise∣ries.
• * 1.73

  Doctr. 5. The Saints at their go∣ing hence have a com∣fortable, and peaceable de∣parture.
• e 1.74

  Psal. 37. 37.
• f 1.75

  〈◊〉〈◊〉. 14. 32.
• g 1.76

  Gen. 49 33
• h 1.77

  Gen. 15. 15.
• i 1.78

  2 Kin. 22. 20
• * 1.79

  Reas. 1.
• k 1.80

  Rom. 8. 9.
• l 1.81

  Cap. 16. v. 16
• * 1.82

  Reas. 2.
• m 1.83

  2 Tim. 4. 7, 8.
• n 1.84

  Esay 38. 3.
• o 1.85

  Ephes. 1. 10
• * 1.86

  Obiect. 1.
• * 1.87

  Respons.
• p 1.88

  Ioh. 7. 2. 4.
• * 1.89

  The unquiet departure of many of the Saints clea∣red with the ground•…•… thereof.
• * 1.90

  2.
• q 1.91

  Eccles. 9. 2.
• * 1.92

  3.
• r 1.93

  Rev. 12. 12.
• s 1.94

  Mark. 9. 26.
• t 1.95

  2 Cor. 4. 6.
• u 1.96

  Esay 54. 8.
• x 1.97

  Iohn 13. 1.
• * 1.98

  Obiect. 2.
• * 1.99

  Respons.
• * 1.100

  The see∣ming-quiet departure of the wicked with the grounds thereof.
• y 1.101

  Psal, 73. 4.
• z 1.102

  1 Sam. 25. 37.
• a 1.103

  Luk. 11. 21.
• b 1.104

  Eccles. 8. 12
• c 1.105

  Esay 57. 21.
• * 1.106

  Vse 1. Confutation of Furgatory.
• * 1.107

  Vse 2. Exhortation
• d 1.108

  Gen. 3. 19.
• e 1.109

  Prov. 11. 7.
• f 1.110

  Iob 27. 8.
• g 1.111

  2 Tim. 4. 7. 8
• h 1.112

  Joh. 17. 4, 5
• i 1.113

  Psal. 119. 1.
• k 1.114

  1 Sam. 2. 30.
• l 1.115

  Luk. 13. 3.
• m 1.116

  1 Thes. 5. 24.
• n 1.117

  2 King 9. 22
• o 1.118

  Heb. 10. 24.
• p 1.119

  Dan. 4. 27.