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HEB. 11.13.These all Dyed in Faith.—
ALmighty God (as one saith well) hath given to men three Mansions of a diverse Quality;
1. The World, wherein they live.
2. The Grave, wherein they corrupt.
3. Either Heaven, wherein they are crowned; or Hell, wherein they are tor∣mented.
In the World, their Companion is Vani∣ty; In the Grave, the Worms; In Heaven,
the blessed Angels; and in Hell, cursed De∣vils: I add, For like and like sute best one with an other; Good Men, I mean, with good Angels, and evil Men with An∣gels-Transgressors: and yet such is the fol∣ly of most men, that they would have per∣petual habitations, and an ever-during hap∣piness in this vain World, where neither such felicity, nor perpetuity is to be expe∣cted: for as all have sinned, so all for Sin must be by Death dissolved, even the best not excepted; as by those Worthies which my Text speaketh of, it appeareth. So that men should rather forecast, what course it were best for them to take, that being thrust out of those earthly Tabernacles, in which now they mansion, they might mount up into that most blessed and bliss∣ful House of God, which is not made with hands, Eternal in the Heavens, 2 Cor. 5.1.
What this Course is which men should take, you will understand by my future Discourse, wherewith I shall, God willing, entertain your Christian Patience, decla∣ring FAITH to be that most happy In∣strument, which must bring you to such a
firm, durable and glorious settlement, This ushered and conveyed those gracious Saints which my Text speaks of, out of their earthly and unstable habitations, into those heavenly Mansions above, and places of unexpressable Delights; for they all dy∣ed in Faith; and the end of Faith is, as St. Peter tells us, the salvation of our Souls, 1 Pet. 1.9. I shall therefore call the whole ensuing Discourse, A New and Living Way of Dying, and shew therein, how we may in a most sweet & comfortable manner, af∣ter an holy and heavenly walking, die at last, by, in, and according to Faith; Faith, I mean, unfeigned, lively and saving; In which the antient Patriarchs dyed, accor∣ding to my Text, These all dyed in Faith.
In the beginning of this Most Excellent Chapter, the holy Apostle describeth Faith by three several Effects.
The first is, That it procreates and be∣gets a sure and certain hope of things pro∣mised by Almighty God, ver. 1.
The second is, That by Faith men please God, ver. 2.
The third is, That we believe things to humane reason incredible, ver. 3.
Which done, he illustrates and brighten∣eth the said Effects by Examples prompted out of the Sacred Book of God.
And first of all, he produceth some Be∣lievers, who flourished before the Flood; as Abel, Enoch, Noah, ver. 4, 5, 6, 7. to prove both the second and third effect; the se∣cond by Abel and Enoch, the third by Noah.
Afterwards he descends to a second Class of Examples, reckoning up such ancient Fathers as lived after the Flood, before Is∣rael went down into Egypt; Abraham, I mean, Isaac, Jacob and Sarah, to confirm the first Effect, ver. 8, 9, 10, 11, 12.
Having explained the said Examples, he super-adds an Amplification, which begin∣neth with the words of my Text, declaring that the forementioned ancient Patriarchs and Believers, were both most certain in their Hope, and constant in their Expecta∣tion of the Impletion of the Lord's Pro∣mise which he had made unto them; For they dyed in Faith, saith he, such was their constancy.
And thus you may see the coherence of these words with the former.
Two things we may note in the Text it self, which is a Sacred Narration.
That is,
1. Who? All these. And who be these? I answer; We may un∣derstand either Abra∣braham, Isaac, Jacob and Sarah, living after the Flood (for of such he spake before;) † or all those Patriarchs which lived both before and after, Enoch excep∣ted.
2. What is spoken of all these? That they dyed in Faith.
Where observe with me again, two things.
Or,
1. They Dyed. This puts me upon Death. Aphilosopher called Secundus, being asked of the Emperour Trajan, What Death was? described it thus; Death is an eternal sleep, he should have said a long sleep) the disso∣lution of our bodies, the fears of rich men, the desire of poor men, an mevitable event, an un∣certain Pilgrimage, a Robber of Mankind, the Mother of sleep, the passage of Life, the de∣parture of the living, and a dissolution of all; thus he: But we may more briefly term it a departed breath, enlivened at first by breath cast upon it. Thus they dyed, and yet they were very good, gracious, and most emi∣nent Saints; for Death favoureth none, but like a cruel Mower, cuts down flowers, even the fairest and goodliest; the very best and Holy Men, I mean, which are the very Stars of the Earth, as well as common grass; ordinary and common men, I mean, in the spacious and capacious field of the world.
Doct. 1. Good Men then (as you see) must die, like other men. Death, like those merci∣less and inexorable Creatures, Fire and Wa∣ter, spareth none, all must away, both good and bad.
This is the point which I will,
I. I'll confirm it,
1. By Scripture, which is full of such sad Examples, as will sufficiently evince the truth of this Assertion. Pervolve but the 5th chapter of Genesis, and you shall find that all those good Patriarchs that lived be∣fore the Flood, dyed as well as other wick∣ed and ungodly men. And then search for those that lived in succeeding Ages, be∣sides those whom my Text makes mention
of, as Joseph, Moses, Aaron, Samuel, David, Josiah, Hezekiah, Isaiah, &c. and you shall find them all dead, Acts 7.15.
2. Nay do you but ask Experience what is become of such holy and heavenly men and women as you knew in your time, and it will tell you, they are all dead; or if you will view but the Graves and Monuments that are in this Church and Church-yard, and they will affirm the same.
3. But I suppose that some of you do rather wonder why it should be so, than doubt whether it be so, seeing the truth of this assertion is so manifest and apparent; and therefore understand,
1. Reas. That when Adam fell, it was not the man that fell, but mankind, Rom. 5.19. so that all, both good and bad, must therefore taste of deaths cup; as it is writ∣ten, Wherefore as by one man Sin entered in∣to the World, and Death by Sin, so Death pas∣sid upon all men, for that all have sinned, Rom. 5.12.
2. Reas. It is a favour afforded by Na∣ture,
Quod gravissimum fecit, fecit commune, ut crudelitatem fati consolaretur aequalitas.
That she hath made that common which is most grievous, that so Equality might so∣lace the Cruelty of that fate which is alto∣gether inevitable. And,
3. Reas. That which thou sowest, is not quickned except it die, 1 Cor. 15.36. So that the Godly cannot be raised according to the order and method which God hath de∣creed & ordained in his Wisdom, for their entrance into his heavenly Kingdom, un∣less they be first by Death dissolved, and like seed, sown and interred in the ground from which they were first extracted. To this purpose also is that, 1 Cor. 15.50. Flesh and Blood cannot inherit the Kingdom of God; that is, † our Bodies, as now they are corrupti∣ble, unless they die, and so be changed, being raised again by the Power of God, and made incorruptible.
4. Reason. God's Word must needs be ve∣rified; Now God hath said, In the day that thou eatest thereof, thou shalt surely die, Gen. 2.17. So that even the best must needs die
one way or other, that God may be true; but eternally they cannot die, because Christ dyed for them, to exempt them from that Death, Rom. 5.10.21. they must needs die temporally, though they neither can nor shall be under the tyrannizing power of Death eternally.
5. Reas. The Godly are compounded of Elements, as well as others; And there is a Rule in Philosophy, That whatsoever is made up of Elements, must be dissolved again into the same; for Composition is a begin∣ning of a Combate, a Combate of a Sepa∣ration, a Separation of a Solution; so that needs they must die as well as others.
6. Reas. Christ himself, the eternal Son of God, died a temporal Death, to bring them to everlasting Life, John 3.16. and therefore how unreasonable a thing would it be, if themselves should be exempted from that Death, of the which he himself tasted? shall the Physitian taste of a bitter cup for the Patients sake, and shall not the Patient also himself drink of the same Cup too?
7. Reas. Nay, how can they be confor∣mable
to the same eternal Son of God, their Lord and Saviour, as they must be even by the unalterable & eternal Decree of God, Rom. 8.29. if they should not die as he dyed, leaving us all an Example to follow after: As if he should have said, as much in effect, as once Gideon said to his followers, Judg. 7.17. As I do, so shall ye do; or, rather (mutatis mutandis) as I die, so shall you die after.
Object. You will say unto me, Why then was Enoch translated before the Flood, and Elias after? and why saith the Apostle, We shall not all sleep, 1 Cor. 15.51. if good men must die as well as others?
To this I answer.
Sol. Their very Translation was not without a kind of Death, for they were changed; and Death is but a change, Job 14.14. The same may be said of those, 1 Cor. 15.51.
2d. Object. If you reply, But what
meaneth then the Apostle by this Antithesis, when he saith expresly, We shall not all sleep, but we shall be changed?
Sol. I answer. These words have troub∣led some not a little; and therefore we shall find three differing Latin Transla∣tions.
1. Some read the words thus, We shall not die, but we shall all be changed.
2. Others read them thus, We shall all rise, but we shall not all be changed.
3. Others thus, We shall not all sleep, but we shall all be changed.
The Cause of which diversity I conceive to be this, Because some were offended by the Greek Copies, as 〈◊〉〈◊〉 they did con∣tradict that in Heb. 9.29. but we need 〈◊〉〈◊〉 go so far as they, a Distinction 〈…〉〈…〉 all
There is a twofold Death;
1. The Ordinary is a Solution of the Soul from the Body.
2. The Extraordinary is an Abolition of mans corruptible Nature.
Now then when the Apostle tells us, We shall not all die, but we shall all be changed; the sence of his words is not, that therefore some shall not die at all; but only that some shall not die an ordinary death, because their souls shall not be severed from their bodies; which notwithstanding it may be said, that they shall die a kind of death; which we call Extraordinary, because there cannot be a change without an abolition of the former corruptible Nature.
I should now set sail, and lanch forthwith into the deep of your hearts, by some pow∣erful Application, but that I must clear all things first behind me, before I can com∣fortably commit my self to such a vast Sea of Matter as is now before me, declaring what I mean by the Death of the Godly, when I say, They must die like other men.
1. Some things their death hath com∣mon with the deaths of the Ungodly.
2. Some thing it hath peculiar.
I. The Commonness of both Deaths consists in six Respects.
1st. Respect. As the Souls of the Ungod∣ly are separated from their Bodies, so the Souls of the Godly; unless God take them away by a Death Extraordinary, like Enoch and Elias, Ecles. 12.7.
2d. Respect. As the Dissolution, being natural, and not violent, followeth in the one, when natural heat faileth, the radical humour being by heat dryed up and exhau∣sted, like Oyl in a Lamp, which also there∣upon goes out, and is extinguished, so in the other. Hence it is that the Grecians have called the dead 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they are humourless.
3d. Respect. As this Dissolution, when it is violent, happeneth in the one either by a casual substraction of the radical humour, or by a suffocation of the natural heat upon some opposition
made inwardly or outwardly, so in the other. See 1 Sam. 31.6.
4th Resp. As the disso∣lution of the one (if it be not sudden) happeneth two wayes;
1. By divers Alterations and Dispositi∣ons which precede the instant of Death, and corrupt the subject.
2. By that destruction which it causeth in the very instant of death. So the other.
5. Resp. As the Dissolution of the one is not only a separation of their souls and bodies, but also a dissolution of those things where∣of their bodies were compounded; which also is aptly called, Corruption, 1 Cor. 15.12, so the Dissolution of the other.
6. Resp. As the one leaveth this world, and goeth hence to some other place, so the other, Psal. 39.13. Acts 1.25. So that Socrates's description of Death, may well be recei∣ved as very proper and per∣tinent; Death is the souls change of one place for another.
II. The Peculiarity of the Death of the Godly, consisteth or will appear in sive things.
1. Though the Souls of the Godly be dis-joyned from their Bodies, like the souls of others, yet are they not so violently taken away like the souls of others, Luke 12.20. but rather surrendred with their good will and liking, Mat. 27.50. Acts 7.59.
2. The death of the Godly is not only a dissolution of the soul and body, but al∣so a separation of both from Sin, Rom. 6.7.
3. It is an abolition of all humane Frail∣ties, Rev. 11.4. so that one may truly say of it, as a Martyr said to his fellow-Martyr, of that bloody Bishop of London, My Lord of London will be our good Physitian, and cure us both, &c.
4. It is but an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Peregrinati∣on, as Socrates calls it; or a Transitus, and an Exodus, a going over, and comming out; not an Interitus, or going down; I say it is an Exodus, or going out; like the comming of Israel out of Egypt; for so the Godly do but leave this World,
which is like Egypt, full of toyl, and pass on even triumphantly, thorow the abhor∣red Confines of the King of Fear, being carried upon the wings of Joy, and in the arms of Angels, into the Celestial Canaan, which is full of unknown Delights, and endless bliss, Luke 23.43. Rev. 14.13.
5. Nay it is a making, rather than a mar∣ring of them; a reparation, and not a de∣struction; In a word, a state of Perfecti∣on, and not of Perdition; for being dead, they are said to be made perfect, Heb. 12.23. So that the Hebrews have aptly termed Death in that regard, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which words being inverted, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which words signifie Perfection, and Inno∣cency, to shew that Death shuts up and si∣nisheth all Imperfection, and makes com∣pleat and perfect. When therefore I say, that the Godly also must die like others, I regard those six Respects, which their death hath common with the death of others; for otherwise, though they dye as well as others, yet do not they die like others, in regard of those five Peculiarities, which here I have purposely specified, that the vast
Difference which is between the Death of both, might appear, and be evidently seen of all.
1. Use. This may inform us of the Great∣ness of the Wrath of God against Sin, seeing that the very best cannot be ex∣empted from Deaths Tyranny, which God's flaming Wrath against and for Sin hath subjected us all unto. It is al∣most 6000 years agone, that Adam sinned by eating of the forbidden Tree, and yet could not all this length of time, make him forget that one Offence; no, no, Manet alta mente repostum judicium Paridis, said Virgil in another case; and we may say as much in this, The Lord remembers that Sin still, and keeps his Anger against it still, so as that no intervening Grace or Good∣ness in the holiest person, can make him let go his Wrath, or remit his first Mulct or Penalty, Death, I mean, once menaced and decreed: and yet as Moses complain∣ed
once, Psal. 90.11. so may we now, Who knoweth, or understands, considereth and believeth, as Luther in Dutch rendreth the Original, the power of thine Anger, though we be even consumed by it, ver. 7. Where∣fore in the first place let us learn, and lay to heart, the Power of the Lord's Anger; for you see by Moses's complaint, that scarce any knoweth it, or considereth of it:
Whereupon it cometh to pass that Sin is,
1. So slighted as it is in your Judge∣ments.
2. So embraced in your Affections.
3. So multiplied in your Conversati∣ons; because you do not once seriously consider the Powerfulness and Greatness of God's Wrath, by which we are consu∣med one by one, the very best not exemp∣ted.
Must godly Men, who are like precious Wheat, die like other men? Then woe to
the Ungodly, which are but Chaff; for what will become of them? if God so deal with the green wood, what will he do to the dry? if he be so severe against his own, for that old sin of Adam, how rigorous then will he be against Aliens? if they that are reconciled unto him by the death of his Son, yet must taste of Deaths cup, what will be the end then of you that are yet un∣reconciled? Certainly my tongue is not able to express that unutterable and un∣speakable Wrath, which will most cer∣tainly seize on you unreconcil'd Adulte∣rers, Boasters, Idolaters, Lyars, Cozen∣ers, and on you, fierce, proud, envious, worldly and covetous Men and Women, for you must taste of a double Death, the first and the second, Rev. 21.8. Now how fearful and formidable the very first Death is, you know all, who ever saw a man unmann'd, and laid in the dust to pu∣trifie, and to be meat for Worms, where∣by you may easily conceive, how dreadful needs must be, and will be both, when one after another, as it were, shall require your souls, as it is written. Luke 12.19,
20. Thou fool, this night they shall require thy Soul from thee, as the Original hath it: Mark; They shall require it; and who be They, but the first and the second Death? as I conceive, one seconding the other.
O think on this double Death, all ye Drunkards, and Fornicators, Swearers, Usurers, Epicures, Gurmands, Atheists and Hypocrites; and imagine in what a woful plight your Souls will be, when those two Deaths shall so require them, and they shall be forthwith thrown and cast in∣to that formidable Lake that burneth with Fire and Brimstone, which is the second Death, Rev. 21.8.
Lamentable was the case of the Men of Sodom, when suddenly they saw and felt both Fire and Brimstone dropping down from Heaven upon their Bodies; but infinitely more grievous, woful and deplorable will be your condition then, when these your immortal Souls shall begin to feel in a moment after their depar∣ture,
that ever-during Fire and Brim∣stone, which the Lord in his Fury will rain upon them in that infernal Pit: for as the † peccant Spirit or Soul of man, subjects it self to the baseness of sin, perverting the Dignity of its Noble Nature; so the order of God's Justice requireth, that it, as well as the Body, should burn in the very dregs of worldly bodies; cor∣poreal Fire and Brimstone, I mean, which never shall be quenched.
This will be the Catastrophe of all your sports and delights, and profits of your sinful Life.
It was a witty saying of a learned man, That Marriage was a short and sweet song, but that it hath a long and doleful close.
So of all the Pleasure we take in sin, we may truly say, that it is a Song short for the time, and sweet for tune, as long as it lasteth, for it runneth much upon Quavers and Semiquavers, of Mirth and Jubilation,
but the time suddenly changeth, and the tune is altered, for then followeth, without rest, the Sarges and Songs of sor∣row and lamentation, which cannot be measured by any time, or uttered by any humane tongue: Hence when one who had lived but a lewd and ungodly life, was departing, as one re∣lates it of him, he cryed out even in this World most lamentably, O la∣mentable Destiny! O in∣finite Calamity! O Death without Death! O those contiual Cryings, which shall never be hearkened unto! our eyes can see nothing but sorrowful Spectacles, and intolerable Torments, our ears can hear nothing but Wo, Wo, without end woful. O thou Earth, why dost not thou swallow? O ye Mountains, why do not ye co∣ver us from the presence of the Judge? How far do the Torments of Hell exceed all the tor∣tures of this Life! O ye bewitching Pleasures of this World, how have ye led us blindfolded to the Horrors of Hell? Wo, wo for ever un∣to us, who without hope are cast from the Fa∣vour of God, so that after ten thousand years
we might be delivered! O that in any time we might have an end! But it cannot be; Our Temporal Pleasures have Eternal Pains, our Mirth is now turned into Mourning, and we are cast into Everlasting Fire. Thus he. I do not speak this to drive you to despera∣tion, but to perswade you to an alterati∣on, that you may change your Estates and Lives for better; praying God, All-pow∣erful, to turn you, that you may be turned from your sins; and he from the fierce∣ness of his Wrath, and so consequently may not come into that woful, woful place of Torments, which shall never have an End.
The Lord touch your Hearts, that you may consider both your own Misery, and this blessed Remedy, and so may flie from that wrath which is to come.
If the Godly must die like other men, then let every one of us that is Godly, be more mindful of his own death, then usu∣ally the very best are; and let him make
his particular application to himself; Then I also must die as well as other men, and moulder away into rottenness and dust, see Deut. 23.29.
Plato that Princeps Philosophia, or Prince of Philosophy saith, There is Nulla Sa∣lutatis Philosophia, no wholsom Philoso∣phy, sed perpetua Mortis Meditatio, but a perpetual Meditation of Death. It is, saith Scipio, The most honourable Philosophy to study a mans Mortality.
The Meditation of Death, is the Life of the Wise; nay, it is the very Life of a Christian Life, say I, and the greatest wis∣dom of the Godly who is truly wise; And therefore (to help our selves herein.)
Let us now and often pray with Moses the man of God, Lord teach us to number our dayes, that we may apply our Hearts unto Wisdom, Psal. 90.12.
Let us take an occasion by every thing we see, to remember our latter end; for as King Philips Remembrancer told him eve∣ry day, Philippe memento Mori, Philip re∣member that thou must die; so every Crea∣ture almost that comes to our view, minds us of our Death, saying as much to each of us in effect, Remember man that thou also must die.
Our very Shooes we wear, being made of Skins of dead Beasts, tell us so much, and therefore when we put them on, let us remember that we also must die.
Our Victuals we eat, being the flesh of dead Beasts, say so much, and therefore
we need not then a Deaths-head to put us in mind of Death, as in ancient time among the Egyptians, Deaths Picture was shewed to men at their Feasts▪ to mind them of Death: the Meat it self represen∣ting the Image of Death, is a sufficient re∣membrancer, whereby we may, if we will, yea, ought to remember our Mortality.
When we walk in the coloured Fields, and view the gay Diaperie of the Earth, we may thereby be put in mind of Death; for every Pile of Grass, and every fading flower there, tell us of it; so as that we might, if we did not turn our deaf ear to such Pow∣erful Lectures, hear as it were, a Voice be∣hind us, saying, All flesh is as Grass, and all the Goodliness thereof as the Flower of the Field; the Grass withereth, the Flower fa∣deth, because the Spirit of the Lord bloweth upon it, Isa. 90.6. I pray you therefore take notice of this Lesson.
The Earth we tread on preacheth the same Lecture, telling us, that being compound∣ed of that Element, we must needs return again unto it, according to that Philosophical Axiome, Whatsoever is compacted of Elements, must needs be dissolved again into the same; Wherefore as often as we do but look on the Earth, let us remember the Word of the Lord, Dust thou art, and to dust shalt thou return, Gen. 3.19.
The Corps, Sepulchres, and Monu∣ments of the Dead tell every one of us so much, saying as it were, Hodie mihi, Cras tibi, To day it is my turn, to morrow it may be thine; Wherefore I advise you to walk now and then up and down in a Church, or Church-Yard, and to view such Sepulchres and Monuments of the de∣ceased
deliberately; for then you cannot but mind your own Mortality, reading theirs upon their silent Tombs, and memo∣rials engraved with most legible Characters; not so much in Marble, as in the very dust wherein they lie, and unto which they are returned.
Your own frail Bodies consisting of con∣trary Elements, as Fire, Air, Water, Earth; I mean the four Humours, Cho∣ler, Blood, Phlegm, Melancholic, which are like them, combating and fighting one against another, can tell you, that needs there must follow a dissolution; for, as I told you, Composition is the beginning of a Combate, a Combate of Separation, a Separation of a Dissolution.
Wherefore, as in old time, one came after the ancient Emperors, riding in their Tryumphant Chariots, crying with a loud voice, † Respice post te, Look behind thee: So let me now come after
all those high and hurtful conceits which you have had of your own Parts, Worth, Strength, Youth, Wealth, Health; and after all those applauding Flatterers, which have made you often too secure, saying with a loud Voice,
Look but upon your selves, and behold your Bodies, which a thousand wayes may be on a sudden dissolved, though but one way they entered into this present World; for whilst you are speaking, walking, eat∣ing, writing, thinking, or sleeping; these four contrary Elements are ever fighting, whereupon, as in other Battels, one party may prevail in an instant, and cause a great slaughter; so one of them may prove pre∣dominant, and cause a final dissolution of your weak and mortal Bodies; and this may fall out so, even suddenly and unex∣pectedly; as experience hath taught us by the sudden Deaths of many, who had not so much leisure as once to speak one word more after they were so suddenly and vio∣lently assaulted.
When you go to bed, you are even by that silent custom of yours thought and told you of your Mortality; for how can there be almost a more lively emblem of Mans dying, than
1. His unraying of himself? which may mind him of the putting off his Body of Earth, 2 Cor. 5.4.
2. His lying down upon his Bed; which may put him in mind of his lying down in the Grave, which will be his Bed.
3. His very sleeping, which may call to his mind his last and longest sleep, when he shall sleep in his Death, and rise no more till at that great and dreadful day of the last Doom, the shril and loud sounding Voyce of the Son of God shall awake him
out of his sleep, saying, Surgite Mortui, venite ad Judicium, Rise O ye Dead, and come to Judgment. Hence the very Heathen, as well as the † Pen-men of Gods Holy Spirit have resem∣bled Death to a sleep, and called sleep Deaths Mystery, and Death, Sleeps Brother. So † Sy∣nopa the Cynick, being nigh his end, and very sleepy, said to his Physician, awakening him, Ne mireris, frater fratrem autevertit, Wonder not at my sleep∣ing, one Brother preceds another.
Pausauias in like manner writes of the Laconiens, that they set up two Simulachres, for Death and Sleep as two Brethren.
Wherefore I beseech you, that as often as you are going to bed, to take your natural rest, you will constantly remember by these
three things, that one needful thing, which is Death, making a particular application of each emblem, as thus; let a Godly man say to himself,
As now I go to my bed, so I must go to my Grave; and as I put off my Cloaths, so ere long, nay this night it may be, I must put off my Earthly Tabernacle, which is my Body; and as I shall fall asleep, and know nothing that is done while I am a∣sleep, so must I very shortly sleep up, and die, not knowing any thing that shall be done here about me, or with me, or to me; nor can or will any Sanctity or God∣liness that is in me, be able to deliver me from the fatal stroak of Death, which will steal upon me like sleep; for the very God∣ly must die as well as others.
And here let me press upon you a few Perswasives to this remembrance, which is so rare in the very best.
Consider how secure the best of us are without it, like the people of Lais, before the Damtes came upon them and slew them, Judg. 18.27. so are we; no longer then death is before us, doth any thing al∣most go neer us, or move us, as appears by many things. The instance but in a few:
1. When the Plague doth cease in a place near us.
2. When any other common sicknesse doth leave us or ours in our Families.
3. When Warrs or rumours of Warrs threatning us do surcease among us.
4. When a Funeral, which did mind us of Death, is forgotten again by us; how secure grow we by and by and slow to good! whereas as long as we were in some fear or danger, and so consequently mind∣ful of our latter end, we were mightily stirred up to Duties.
And therefore should we not for this ve∣ry cause strive to remember our Mortality
more then we do, that so doing, we might shake off that gross security, which is so common among us.
And do ye not see how strongly sin doth prevail against you, when such holy thoughts of Death are departed from you? Just as it was in the dayes of Moses with Is∣srael, so it fares with us now, when Moses was but gone out of their sight upon the Mount, they presently fell to Idolatry, and made a Golden Calf, Exod. 31.3, 4. So soon as Death is but a little departed out of our mind, we fall to Spiritual Idolatry, and make a God of the Belly, Phil. 3.19. Or of out Parts, or of our Money, Ephes. 5.4. Or of our Children, or of our Gar∣dens, Houses, Walks, Friends. In a word, how foolish and vain are we, as Moses implyeth, Deut. 32.29. Psal. 90.12.
Do ye not find it so? can ye deny it? and had we not need then to keep Moses, I should say death, ever with us, and not to
let him go out of our minds, that we might not so soon and easily fall to such Idola∣try?
Consider we likewise how unquiet and how dubious we are most times, when we do put off the most needful remembrance of death. For, as thereupon it comes to pass that we grow secure and backward in Duties, and prone to sin; (as I have al∣ready shewed) so can we not but (after that) even question our estates to God∣ward, and interest in those unknown and unexpressable joyes, delights and plea∣sures, which attend the Godly after Death, in Heavens Kingdom: like Aristotle, who said, when he was dying, Anxius vixi, du∣bius morior nescio quo vado; so should we be forced to say in a manner, if in that Case, we should be assaulted by Death, Anxiously we have lived, doubtfully we die, we know not whether we shall go to Heaven or Hell.
So true is that excellent saying of a wise man, that sine Meditatione Mortis tranquillo esse Ammo nemo potest, That without this Meditation of Death, none may be quiet or enjoy true tranquility in his Mind.
Let none therefore that is Godly, either refuse to pray (as I said) with Moses, Lord teach us to number our dayes, that we may be more wise and sober, or to be beholding to any Creature to be put in mind by it of Death.
Forasmuch as you all see what need we had all so to do, that we may not be so se∣cure, so prone to sin, and so doubtful as many times we are and have been.
Must Godly men dye as well as others? then let none of us that is Godly build Ta∣bernacles here, but rather let him live as a Pilgrim upon Earth, like those ancient Be∣lievers, Heb. 11.13.
And as the Scythiens, who travel up and down, not having any fixed or certain mansion-house; so let him be in this present World, as without a House, without Lands, without Money, without a Wife, without Children, and without Friends; that is, if he have an House, Land, Money, Wife, Child, Friend, let him be so loose, so indifferent, so free, so un-engaged, un-intangled, and untyed in his affection, as if he had none, 1 Cor. 7.29, 30. because he may, yea, must ere long be without them: And if he have no great means, let him rather pass by them valiantly, than peruse after them inordi∣nately, or wickedly; for if he had them, he would be forced very shortly to leave them, and to be gone, though he should be never so holy and godly; according to my Text, Those all dyed. Guerrius † hearing these words read in the Church, Gen. 5.5, 6, 7, 8. And dyed,
and dyed, was so wrought upon thereby, that he retired himself from the world, and gave himself wholly to his devotion, that he also might die the death of the godly. Let these words of my Text work in like manner upon you, I pray you, and then your hear∣ing will make you as happy as his did him.
2. You have heard of the death of these holy Patriarchs that lived before and after the Flood; would you know how they dyed? then mark what followeth, [In the Faith,] or rather, According to Faith, as the Original hath it, and both antient and modern Interpreters translate it; and the meaning of this speech is, as † Expositors say, they dyed by and with † Faith; that is, being constant in the Faith, and laying hold on the Promises made to Faith: where by Faith, we must understand like∣wise
not a dead, or historical, or tempora∣ry Faith, but a lively, saving, justifying Faith; which is first discribed in the very front or first verse of this Chapter; and then exemplified by so many Instances in the residue to the very end and period of it.
Whence resultes this most profitable and useful Observation.
That the Saints of God being true Belie∣vers, do not only live by Faith, but also die in, by, with, and according to Faith.
So did all those holy Patriarchs that are mentioned by the holy Apostle, in the be∣ginning of this Chapter; and so did the test whom he reckoneth up in the middle and ending of it; as you may note, ve••se 21, 22, 31, 39. So did Stephen the Proto-Martyr, uttering, when he was dying, with much considence these very words, Lord Jesus receive my Spirit: Mark; first he calleth Christ Lord, implying him to be his Redeemer, and Owner, that bought him.
Secondly, He commendeth into his hands his spirit, being perswaded that he was able to keep it, and to restore it. So Ba∣bylas of Antioch, the Martyr; for he said when he was dying, Return, O my Soul, un∣to thy rest, because the Lord hath bles∣sed thee; because thou hast delivered my soul from death, mine eyes from tears, my feet from falling, I shall walk before the Lord in the Land of the living.
So † Peter Martyr, for he said, My Body is weak, but my mind is well. There is no Sal∣vation but only by Christ, who was given of the Father to be a Redeemer of mankind; this is my Faith in which I die.
So blessed Bol∣ton, who when he was dying, said to his hearers, I feel no∣thing in my soul but Christ, with whom I heartily desire to be.
So Pareus (as the Preacher re∣lates it in his Funeral-Sermon, which I heard my self) wrote to the same effect, when his speech was gone; This Catarrh hath taken a∣way the use of my speech, but he shall never rob me of my Faith in Christ.
And it cannot be otherwise.
For,
1. Their Faith can never fail them, Luke 21.32. being like mustard∣seed indeed, Luke 17.6. which be∣ing
ing once sowen in a garden, can hardly ever be rooted out again; so that needs it must shew it self in death as well as life.
2. In death the Saints of God had most need of the use of their Faith; by reason of,
First, Satan; who then will be sure to sift them as he sifted Peter, Luke 22.31. and to bend all his for∣ces against them, to make them ei∣ther presume or despair.
Secondly, Carnal Reason; which then will most of all discourage them, suggesting such reasonings as these;
Who art thou, or how great is that Glory, and by which works think∣est thou to obtain it?
Thirdly, Their own self-accusing Consciences; who then above all times, will most accuse them, Rom. 2.15. being stirred up by Satan; who is called the Accuser of the Brethren, Rev. 12.10.
So that they cannot but then espe∣cially exercise their Faith: even as Souldiers in assaults, and sharpest conflicts, and battles, when they must either conquer, or die, will then use their chiefest weapon most of all, and so even die fighting, if they must needs die: like † Epaminondas, who so ended his
dayes in a fight. I say, the Saints cannot but so in like manner, use their Faith, as their principal wea∣pon, then most of all, and so con∣sequently die in, with, by, and ac∣cording to Faith.
For Application, I'll now deduce hence three Inferences.
1. The Excellency of Saving∣Faith.
2. The Nullity of many mens pretended Faith.
3. The Duty of all that will be counted godly, and to be truly en∣nobled with Saving-Faith.
Of these in order.
1. Great then is the Excellency of Saving-Faith, which holdeth out in death it self, when Strength, Physick, Friends, and all things else faile us. Saul and Jonathan, (said David after their death) were lovely and pleasant in their lives, and in their Death they were not divided, 2 Sam. 1.23.
The same may be said of all the Godly, and their Faith, af∣ter their departure, that they were lovely and sweet compani∣ons in their lives, and that in their very death they were not divided; for, These all dyed in the Faith, saith the Apostle of the Godly; that is (as I shewed in my former Ex∣position)
with Faith, having Faith for their companion in their death and expiration.
And therefore what do we talk of Silver, Gold, and earthly Jewels, that they are excellent and precious things? here is a Jewel indeed, a most excellent and precious thing, without all comparison, even Saving-Faith, which in death it self stands by us, and tells us in a manner, that whilst we breath, it will never leave us nor forsake us; yea, abideth with us, (in some sort) as some say, even
after death, which is more; where∣as neither Silver, nor Gold, nor Gemmes, nor any other earthly thing can then stead us, when the last breath leaves us, & the pangs of death are upon us: O Faith, Faith, how admirable and amia∣ble art thou therefore, and must needs be in the eyes of him that hath thee! for if heaps of Sil∣ver, and Gold, and Pearls, which in death we must leave behind us, be so precious, as usually they are in the estimation of those that possess them, thou must needs be, or shouldst be infinitely more precious in the judgment of him who so hath thee, as that in death it self he cannot lose thee!
O that my soul were but con∣dignly
affected with thy tran∣scendent Excellency, that so I might accordingly set that value and price upon thee, as befits thy most rare and admirable Eminen∣cy!
And O that you also, my Belo∣ved, were but thorowly convin∣ced of this stupendious Excellen∣cy of Saving-Faith! For then there is no question but you would labour more after so rare a Jewel as Faith is, if you did want it, and make more account and use of it then you do, if you have it.
The Lord open your eyes, that you may see the Orient Splendor, and matchless worth of this rarest Pearl, which in death it self will not depart from ye.
2. This sheweth the Nullity of many mens pretended Faith; for who will believe it, that they have or ever had true Saving-Faith, who before they come to die, live so loosely, as that Heathens and Turks themselves, who are profes∣sed Infidels, cannot well live more licensiously!
Of this sort are they that,
1. Hate and despise so the Power of Religion in all those that are most happily ennobled with it, 2 Tim. 3.12.
2. Live so prophanely them∣selves, as that Esau himself in his Prophaness, could not out-strip
them, Heb. 12, 16. caring neither for God, nor Church, nor Teach∣er, nor Prayer, nor Bible, nor Sabbath, nor any other part of God's most holy Worship.
3. Tear so the sacred Name of God with their bloody Oaths.
In a word, those that are so dis∣obedient to Parents, Husbands, Masters, and so angry, fierce and passionate in their speeches, so un∣faithful, unjust and deceitful in their dealings, so mendacious and false in their communications, so envious, covetous and ambiti∣ous in their hearts, and so lascivi∣ous, filthy and wanton in their lives; these, even all these (que∣stionless) neither have now, nor ever had yet that true and Saving-Faith, in which, by which, with
which, and according to which, the Godly, who only are true Be∣lievers, both live and die; for they rather live in their sins in general, and by their cozening, cheating, usurious lending, and lying in special, and according to their envious, lustful, covetous, ambitious, prophane and athe∣istical hearts desire, than in, by, with, and according to Saving-Faith; and as they live, so they will die (unless God grant them Faith and Repentance before) in, with, and according to their sins. (Nam qualis vita, finisita; For as men live, so they die, usually.)
My meaning is,
1. As here they have no Faith, so in death they shall have no Comfort, nor Joy, nor Peace, Isa. 48.22.
2. And as here they could not live without scoffing, deriding, swearing, cursing, cozening, ly∣ing, contending, whoring, and prophaning of God's Sacred Name, Word and Sacraments; so after their death they shall not be able to live without suffering the Vengeance of Eternal Fire, for their boldness in sinning, Rom. 2.8, 9.
3. And as here they did even ex∣ceed in their drink, pride, malice, envy, wrath, strife, contention, lust, avarice, atheism, authothe∣ism, polytheism and epicurism; so God will exceed in punishing, adjudging and condemning them to so much greater torments than others, as they have been greater and more heinous offenders than
other; for God will render unto every man according to his deeds, Rom. 2.6. Mark; According; that is, proporti∣onably. Hence (b) Bonaventure, be∣cause that infernal Fire burneth not, but according to the disposition of sin, and of that guilt and spot which preceding the improbity of lust, hath contracted: and because that is not equal in all, therefore it is that some are more burnt than others, in the same. This will be the catastrophe, end, and pe∣riod of all such as do not, or will not live and die according to Faith, but according to their sinful desires: He that suffreth least in that Infernal Lake, suffers more pain than all they together; who either were troub∣led with the Stone, Gout, Cholick,
Strangury, or else were racked, skin∣ned, boiled in Oyl, rosted upon a Spit or Gridiron, burnt, starved, or buried alive: (c) all these things which men here suffer, are but a meer play, sport, a laughing∣matter, being com∣pared with those unutterable, unexpressable, and un∣conceivable Tortures, which by any damned wrecth are to be indured in that horrid Dungeon, called Hell, to all eternity.
And therefore conceive propor∣tionably, how grievous, and how insufferable will be the burning of some among us, who having out∣matched others in sinning, shal suffer to the very uttermost the vengeance
of that merciless Fire, without ease or end. O my Brethren, how can you sit here so quietly under your Ministry, you that are guilty of such sins, as convince you to be both void of Saving-Faith, and also to be the persons that shall endure those unspeakable Tortures, and burn in those merciless Flames, which will torment you for ever and ever, so as that you shall have no rest, or ease neither day nor night?
3. If godly men, being Believers, do not only live by Faith, but also die in, with, by, and according to Faith, then it behooveth us to die so too, whensoever we shall be called to that state, if we count our selves
to be of the number of the Godly, and will be certain of it.
To help those which heartily de∣sire to be informed herein, I'll in the next place set down such Principles as are most necessary to the right happy attaining to such a blessed Death.
4. They must use their Faith ac∣cording to that condition in which then they are. Of these methodi∣cally.
For the first.
1. They must live so; that is,
1. As Abraham (who dyed in the Faith) left his own Countrey, and died (e) Civilly be∣fore he died Corpo∣rally, vers. 8. So must they leave their na∣tive soil, which is the Countrey of sin, and die to sin; mortifying the Body of sin, before Death approach∣ing dissolves the body of earth, Col. 3.5.
I am not ignorant of the extream difficulty of this heavy Task, unto which I perswade the Godly; and
therefore I'll labour to facilitate it as much as I may, affording a few Subsidies; which I desire God to bless unto you.
1. Set Faith on work, that migh∣ty Conquerour, and then the con∣quest will be very facile and easie; for, This is our victory that overcometh the World, even our Faith, 1 John 5.4.
How shall I overcome sin by Faith?
Believe verily that sin shall not
over-power thee, though it trouble thee; Because,
1. God hath promised thee that it shall not have dominion over thee, Rom. 6.12.
2. Christ himself hath died for thee, that sin might not live, but die in thee, Tit. 2.14.
2. Unsheath against sin (when it assaults thee) the Sword of the Spi∣rit, which is the Word of God: as Christ himself did, Mat. 4.
3. Discharge the great Ordnance of Prayer against it: as Paul did, 2 Cor. 12.8.
4. Famish it by detaining and withholding all such occasions from it, as usually feed it: like Joseph, Gen. 39.10.
5. Over-awe it and affright it con∣tinually with the gresly remembrance
of Death; for then, as all the men of Israel fled when they saw Goliah, that huge lump of flesh, with his deadly weapons about him, 1 Sam. 17.24. so all your sins will flee, as not daring to shew themselves in the presence of death, who with his deadly arrowes, may shoot you, and cut off the silver Cords of your pre∣cious and dear Life, in the very act of sin. So as that you may do well to reason thus with yourselves when fin doth entice you; would I do so if I were now to die? No, no; and therefore why should I yeeld to such an evil, in the which it may please God to cut me off by death, so as that I shall not be able to say so much as God be merciful unto me a sin∣ner. See Eccles. 7.33.
6. Assure your selves that nothing will plague you more when you come to die, than such sins as did not die before you; for Satan will then be sure to muster them up be∣fore your face, when he cometh up with you to have his last bout with you, being indeed the craftiest and subtilest Adversary you have, Rev. 11.12. Brethren, what I tell you now of this Adversary, before you come to die, the Dying have found by ex∣perience, and confessed it as an in∣fallible truth. O God, said the Earl of Essex, at the point of death, and Judge of all men, thou hast let me know by warrant out of thy Word, that Satan is then most busie, when our end is nearest.
Moriantur ergo ante te vitia tua, Let thy sins die therefore before thee,
that when thou art dying, they may not so torment thee.
7. Mortifie your sins by degrees one after another, for then your con∣quest will be far more easie than if you should set upon all at once. Nam virtus unita fortior; For united Forces are ever stronger. If you take a bun∣dle of Arrowes, you cannot easily break them, but take one by one, and you shall burst them quickly. It is proportionably so with your sins, which are like Arrowes piercing the very soul, 1 Tim. 6.9, 10. and there∣fore take one, and one, and break them by degrees, and then it will be an easie matter for you to burst the necks of all your sins in time; that is, as you are tempted now to one, then to another; being bent never∣theless
against all in the purpose of your hearts.
8. You must make this account, that you can never attain to a well∣grounded and comfortable assurance of everlasting Bliss to be enjoyed after death, unless you may see the death of your sins in a competent sort before you; no, no; for he that will live when he dyeth, must die while he liveth; die, I mean, to sin, and to the world, Gal. 6.14. and there∣fore what certainty can you have of such a life, if you be not sure of a such death?
9. On the contrary; perswade your selves, that dying after the death of your sins, you may be sure you shall die as Conquerours; nay, shall live most certainly, and be new born,
rather than forlorn; Like valiant Epaminondas, who dying after the conquest and slaughter of his ene∣mies, said to his victorious Souldi∣ers, (a) Now Epami∣nondas is born, be∣cause he dieth after this manner.
Die, die therefore, before you die, that you may be sure you shall not die, but live when you die: which the Lord in mercy grant unto you.
2. As the Patriarchs, Heb. 11.4, 8. so must you correspond with the Will of God in all good things.
1. As Abel offered, and offered a more acceptable Sacrifice than Cain,
Heb. 11.4. so must you offer, and of∣fer more acceptable Sacrifices and Services to God, than others; that is, you must pray, fast, sing, read, hear, visit, speak and give, &c. in a better manner than common, prophane and civil men, and hypocrites, which you must transcend.
2. As Abraham being commanded to go into a strange Countrey, went he knew not whither; so must you go even about those many strange duties unto which God leads us; as he sent him to a strange place: As for instance.
1. The Duty of Reconciliation, Mat. 5.25.
2. The Duty of not resisting Evil, ver.26.
3. The Duty of suffering evil men with patience, ver.39.
4. The Duty of loving our Enemies, ver.44.
5. The Duty of labouring after that Perfection which is in God himself, ver. 48.
6. The Duty of not carking and ca∣ring so much for the things of this life, Mat.6.25.
7. The Duty of entering into the nar∣row Way which leads to Life, Mat. 7.13. With none of these we may dispence, but we must put our selves upon them all, being called thereunto by that great God and Saviour, who can command all.
3. As Abraham, being in a strange Countrey, dealt justly, paying for what he bought, and purchased most
exactly (For the sacred Story re∣lates, that he weighed his Silver to Ephron for a burying-place, that it might not want anything, Gen. 23.16.) so must you, 1 Thes. 4.6.
As he instructed his houshold in the fear of God, Gen. 18.19. so must you, Ephes. 6.4.
5. As he was liberal, expressing so much by his ready and chearful entertaining of strangers (for he sate in his Tent door at noon, which was dinner time, looking out for strangers; whereas some will rather hide themselves from strangers, Gen. 18, 1.) so must you, Heb. 13.1,2,16.
6. As Isaac was wont to exspatiate, and to walk out into the field to me∣ditate, Gen. 24, 63, so let us in like manner duly and dayly, either at
home or abroad, John 1.8. 1 Tim. 4.15.
More particularly let us meditate, on these four last things.
7. As those antient Believers, who dyed in the Faith, did what they did in Faith, and by Faith, Heb. 11.4,8, &c. so do you; for whatsoever is not done in Faith, is sin, Rom. 14.23.
If you ask me, How must we do things in Faith?
Answ. Believing,
1. That God will assist you, as he hath promised you, Ezek. 36.27.
2. That he will accept of your good Deeds in and for Christ, in whom he is well pleased, Matth. 17.5.
3. That he will graciously re∣ward you, Heb. 11.6.
Of these three Acts of Faith, together with your good Works, make a Confection, like that of, 1st. Stacte, 2ly. Onicha, 3ly. Gal∣banum, and 4ly. pure Frankinsence, which after the art of the Apo∣thecary was to be made in the time of the Levitical Law, Exod. 30.34, 35. that it may yield a sweet savour unto the Lord, who
takes delight in Faith, which must be the chief ingredient in so sweet a composition.
You must make comfortable provision for the day of Death, like Marriners, who against a long and troublesom Voyage, provide sundry strong and Cordi∣al Waters which may strengthen them when they navigate over the great Ocean, and meet with grievous Storms and Tempests.
If you demand what I mean by this Comfortable Provision?
Such seasonable and sutable Sentences as shall be able to sup∣port your fainting Hearts in that last and forest conflict, as Hos. 13.14. Luke 12.32. & 23.43. Rom. 14.7, 8. 1 Cor. 15.41, 42, 43. 2 Cor. 5.1, 2. 2 Tim. 4.7, 8. Rev. 14.13. Rev. 21.2, 3, 4, 5, 7, 8.
These precious Cordials, be∣ing well digested, will make us even long for Death, and cause us to be chearful in Death; Like a Kings Son, who being sent for to come home from a far, cold and barren Countrey, into which he was formerly banished, to take possession of a most rich, most spacious, and most flourishing
Kingdom left him by his Father, cannot but take his journey, and go on in his way with much re∣joycing.
For so we are but sent for, when we must die, to come away from the barren and uncomforta∣ble soil of this world, to be en∣stated in the most Glorious and Capacious Kingdom of Hea∣ven.
And therefore imprint them all in your memories, that so those everlasting Spirits of yours, breathed into your bodies by the All-powerful God, I mean your Souls, may feed on them, and sill themselves with them, and be re∣vived by them; & so consequent∣ly with such Honey-sweet-Cor∣dials strengthening them, may go
hence, when the time of their de∣parture is come, to God your Heavenly Father, as Sampson to his Father, with Honey in his mouth; for he came eating, Judg. 14.9.
You must make it sure, that you have faith by an infallible Tryal (2 Cor. 13.5.) trying your selves often by these three never∣deceiving Signs.
1. A thorow Humiliation, Acts 2.37.
2. A thorow Purgation from sin, even every known sin, so as that none reigns or rules in the heart, Acts 15.9.
3. A thorow Sanctification, Acts 26.18. manifesting it self by a constant and earnest endea∣vour to walk in all God's Holy Commandments in general, Luke 1.6. and by love unfained in spe∣cial, I mean that singular Love which the true Believer bears to God in Christ above all, seeking his Glory in all things, and more then all things; and to the Ch••••∣dren of God, for God, Gal. 6.5. 1 John 3.14. Of which love St. Au∣stin saith truly, That a man knoweth more the love with which he loveth, then his Bro∣ther whom he loves.
You are to make use of your Faith, when death approacheth, as the state of a dying Believer requireth it; observing these en∣suing Rules.
A dying Believer must set his House in order, Isa. 38. and if he be free and of ability, and have not done so before, make his last Will and Testament, according to Faith, believing verily that God will be a Father to his Chil∣dren (if he be a Father) and a Husband to his Wife (if a Hus∣bard) and that he will bless that
well-gotten Estate which he lea∣veth to his God-fearing Posteri∣ty, whether it be much or little, so as that they shall find content in it, and so far forth as his bles∣sing of it shall make for their good.
receive, all the things that thou sufferest here, imagine the most bitter pains & pangs which thou must undergoe in thy last and sorest sickness, will be vile unto thee, neither wilt thou esteem them worthy for which thou shouldst receive it: Thou wilt wonder that so much is given for so small a labour. For indeed Brethren, for everlasting rest, e∣verlasting labour should be un∣dergone; being to receive ever∣lasting felicity, thou oughtest to sustain everlasting sufferings: but if thou shouldest undergoe ever∣lasting labour, when shouldst thou come to everlasting felici∣ty? So it cometh to pass, that thy tribulation must needs be Temporal, that it being finished,
thou mayest come to infinite fe∣licity. But yet Brethren, there might have been long tribulation for eternal Felicity. That for example; because our felicity shall have no end, our misery and our tribulations (add sick∣ness in special) should be of long continuance; for admit they should continue a thousand years, weigh a thousand years with e∣ternity! Why dost thou weigh that which is finite, be it never so great, with that which is infi∣nite? Ten thousand years, ten hundred thousand, if we should say, and a thousand thousand, which have an end, cannot be compared with Eternity.
So Macarius the Eygptian Anchorete, Touching the Gift which Christians shall inherit, this a man may rightly say, that if any one from the time Adam was created unto the very end of the world, did fight against Satan, and undergo afflictions (add, or should be so long visited with the most grievous sickness) he should do (or suffer) no great matter in respect of the Glory that he shall inherit; for he shall reign with Christ without end.
3. Let him give good instructions to the Survivers according to Faith; like Jacob, Gen. 49.2, 3, 4, &c. and
like (e) St. Austin, who being near his end, said, Nature com∣pelleth me to be dissol∣ved; I according to the Scripture phrase, am to go the way of my fore-Fathers: Now Christ inviteth me; now I desire to see celestial Sights. O keep you the Faith, think you also that ye are mor∣tal men. Let this be your care to keep the Commandments of God, if you regard me, or keep any re∣membrance of me, your Father, think of these things, savour these things, do these things.
4. Let him take his fill and fare∣wel of Repentance, viewing, con∣fessing and lamenting his sins as much as he can according to Faith; and in Faith; that is, be∣lieving verily, that he shall see
them no more again for ever; even as the Children of Israel saw the E∣gyptians (of whom they were so much afraid) no more again for ever, Exod. 14.13.
5. When he is brought to the very confines of that King of fear, so as that now forthwith he must yield up his Ghost, then let him even sleep up in Faith, and die in the Lord according to Faith, Rev. 14.13.
I'll explicate my meaning herein by these few Directions.
1. Let him now eye the Promi∣ses, formerly gathered for the same purpose; like those antient Belie∣vers, Heb. 11.13.
2. Let him labour to be perswa∣ded of them, as they were. Ibidem,
3. Let him even imbrace the Lord Christ in the arms of his faith, as old Simeon imbraced him in the armes of his body, believing verily,
1. That he died for him in parti∣cular, that he might not die the death which is eternal, Gal. 2.20.
2. That he purchased Heaven for him in particular, as the Author of his Salvation, Heb. 5.9. like sweet (b) St. Bernard, who when he seemed to stand before God's dreadful Tribunal in a grievous sickness, told Satan, ac∣cusing him, That he for his part, was not worthy indeed of everlasting Life, but that his Lord and Saviour, Christ, having a twofold right to it, by inheritance, and by vertue of his passion, was contented with the one,
and did impart unto him the other. So let him perswade himself in like manner, and answer the same Ac∣cuser of the Brethren in the same words, if he trouble him, as at such a time he is wont to do, with his accusations to drive him to despara∣tion.
3. Let him pray in Faith to the Lord, saying either with Stephen, the Proto-Martyr, Lord Jesus receive my spirit, Acts 7.59. or with Christ him∣self, Father into thy hands I commend my Spirit, Luke 23.46. and if God seem to be angry at that time, then let him interpose the Death of his Son between his Wrath and his own soul in his last pray∣ers, saying, (c) I en∣terpose the Death of our Lord Jesus Christ, be∣twixt
me and thine anger; no otherwise do I contend with thee. And if he say to him, Thou art a sinner; let him an∣swer, Lord, I put the Death of the Lord Jesus Christ, betwixt thee and my sins. If he say, Thou hast deserved Damna∣tion; say, I set the Death of our Lord Jesus Christ betwixt me and my bad me∣rits, and I offer his Merits instead of the merits which I ought to have, but yet have not.
Thus I instruct the dying Christi∣an to pray, as men were taught ma∣ny hundred years agone; and there∣fore I beseech you, that you will lay up these sayings in your hearts; as Mary, the thrice blessed Virgin, the Shepherds words, Luke 2.19. that so you may be able, with much rea∣diness, to prompt them, and to make use of them, according to Faith, and
in Faith, to your unutterable and endless Comfort; which the Lord of Life in mercy grant unto you.
Let me add a few Incentives, and then I have done.
So doing (as hath been shewed in all these Rules and Directions) you shall purchaseto your selves,
1. Much Boldness.
There is a twofold Boldness;
The one is good, the other is bad.
1. The good and Well-grounded, I mean, which proceedeth,
1. From Righteousness, and an holy walking with God, which maketh a man as bold as a Lyon, Prov. 28.1. For as the Lyon, being pur∣sued by the Hunter, doth not hide, but ra∣ther shew himself, and counteth it a great shame to flee; yea, looketh the Hunter in the very face, and is not affrigh∣ted or daunted, but rather encoura∣ged. So, careful holy Walkers, do not flie, or shrink, or fear, or hide their faces, but shew themselves most when death is nearest, and are
bold even to look him in the face; as we may note in the three Chil∣dren, when they were threatned with death, yea, with a most grievous and extraordinary Death, Dan. 3.18. and in divers holy Martyrs: I'll instance but in one; O that I might but once enjoy those Beasts, said Ig∣natius, which are pre∣pared for me, and which I wish may quickly consume me, and not being terrified, abstain from me as they did from others; and if they will not touch me, I'll impel and urge them. Forgive me. I know what is expedient for me; let the Fire, the Cross, the constancy of Beasts, Abscision, Separation, confraction of all my Members, and a dissolution of my whole body, and all Satans whips come to
me, that I may win Christ. Thus he.
2. From a holy Confidenc in God upon former experiences; for such as be so careful to walk so ho∣lily (as hath been formerly shewed) cannot but find much sweetness in God, and receive many tokens of love and favour from God, Psal. 31.19, 20. so that needs they must be very confident in their lives, & bold at last in their death. The Hebricians call therefore Boldness, Betac, Con∣fidence, because it proceedeth from it: and the (b) Schools define it by Consi∣dence.
II. Much Quietness; For,
1. There can be no such discord,
as is, and must be in careless provi∣ders for Death, between,
1. The Law of God, and their own Consciences, because they strive to the utmost to agree with it, that it may not prove in the end their greatest adversary. So Austin under∣stands our Saviours speech, Mat. 5.25.
2. Hope and Reason; for Rea∣son it self cannot but reason for them upon such grounds drawn from ho∣ly Writ, as cannot be denied. For instance; that one pregnant passage 2 Pet. 1.10, 11. cannot but afford such a Premise, as must needs infer for them a most firm Conclusion, that entrance shall be ministred unto them (upon their diligence in ma∣king their Calling and Election sure by an Holy Walking) into the ever∣lasting
lasting Kingdom of our Lord and Saviour, Christ.
3. God himself, and them: for, In every Nation, he that feareth him, and worketh Righteousness, is accepted with him, Acts 10.35. and as without Faith its impossible to please God, Heb. 11.6. so with and by Faith a man cannot but please God, and so be at peace with God, Rom. 5.1.
2. They that shall follow these Rules, shall fix their minds upon the Lord's never-failing Promises, ac∣cording to one of the said Rules; and therefore they must needs be very quiet, stayed and firm, for the Promises are most firm, even Yea and Amen in Christ, 2 Cor. 1.20. and therefore they that stay themselves in them, must needs be so too; even as he that buildeth upon a Rock
builded firmly, and as he that stand∣eth upon a Rock stands firmly: Hence, when an holy Man was ask∣ed how he could pass his last sick∣ness so without any trouble? he an∣swered, That he did ever eye that ex∣cellent promise, in Esa. 26.3. Thou wilt keep him in perfect peace whose mind is stayed on thee, because be trusteth in thee.
True it is, that some holy Walkers and eminent Believers, as Mr. Glo∣ver, Mr. Peacock, and others, have been much troubled for all this in their latter end, which may seem to cross what I have said, but their trou∣ble was not perpetual.
For fi••st, They had comfort at last.
2. Was rather a kind of peace, then a war; for their trouble was a war with Satan. Now our war
with Satan, as Tertullian saith truly, Is our peace, because it brings peace at last.
3. Was extraordinary, whereas ordinarily an holy walking and con∣fidence, brings quietness; and so I desire to be understood.
I close up therefore the prosecuti∣on of this second Incentive with a Speech, like unto that which an Hebrew Interpreter made to King Ptolomy, asking him, How he might be at rest when he Dreamed?
Let Piety be the scope of all thy sayings and doings; for by applying all thy Discourses and Works to excellent things, whether thou sleepest or wakest, thou shalt have quiet rest in regard of thy self.Thus he. And as he said to him, so say I un∣to
you; would ye die and sleep up quietly? then do as he advised him, and put your trust in the Lord with∣all, and it will be so.
3. Much chear••ulness (which is a higher degree of comfort, being Positive; wheras quietness is Ne∣gative comfort) I or,
1. There is not such cause and matter of discomfort and sadness in such as do so carefully provide for death, and labour to die in and ac∣cording to Faith, as in other loose and careless persons, who
1. Quench the Spirit that should comfort them.
2. Grieve the Spirit that should comfort them.
Whereas careful providers for death rather,
1. Blow up the good motions and workings of the Spirit, as much as in them lyeth, by their careful and holy walking, and applying of the Lord's Promises; so that needs they must feel more joy and comfort then others that do not so, even as one that bloweth up Coals doth feel more heat then he which suffers them to go out.
2. Please the Spirit of God, and cherish his motions by their con∣formity to his Nature, in that they labour to be as Spiritual as possible they may, and so consequently to partake of his Nature; so as that
the Spirit, being pleased and che∣rished, cannot but please and che∣rish them again, as they please and cherish him; for if we that usually are very unkind and ungrateful, yet cannot but be kind to those that be kind to us, and make much of them as they make much of us; how much more will that most kind and holy Spirit of God chear up those that cherish him, and make much of them as they make much of him? See Acts 9.31. how therefore they that walked in the fear of the Lord, are also said to walk in the Comforts of the holy Ghost.
2. Such are most fit for comfort and joy. For,
1. The muchness of Grace which is in them, and procedeth from them, cannot but be evidently seen and ob∣served
by them, and cause them to joy in it, and to be even ex∣ceeding glad for it, like a man that hath and finds a treasure that was hid in his field, see Mat. 13.44. Now the finding of such a Treasure will chear up the heart.
2. The enlargment of their ho∣ly desires and endeavours cannot but procure joy, which is an enlargement of the Heart, Psal. 119.32. and is given to holy and care∣ful walkers, as a gracious remu∣neration from God, Psal. 97.11.
3. Holy walkers and careful providers, for death cannot but attain to a most happy consecu∣tion of that good which they de∣sire, even the enjoying of Christ by Faith, & a cognition or know∣ledge
of the same consecution, which is requir∣ed unto delectati∣on, as well as the consecution it self; so that they cannot but rejoyce more or less, sooner or later, with that joy which is called, Unspeakable, and full of Glory, 1 Pet. 1.7, 8. or at least with a lesser degree of joy, if God, for causes best known to him∣self, be pleased to suspend and to deny that higher degree of rejoy∣cing.
4. They are in a manner in Heaven already, and Heaven is in them, in that they mind no∣thing almost but Heaven, as I shewed that men ought so to do, so as that they cannot but joy in
that which is so full of joy (enjoying the very same objective Happiness with the Saints in Heaven, though not the same subjective Happiness, as not being yet capable of it) for if he that is but in a Goldsmiths shop, can∣not but receive some splendor from the Gold that is in it, how much more shall they that mind nothing but Heaven, and so have their conversa∣tion in Heaven, partake also more or less of that Joy & Blessedness which is in Heaven, and which the true Be∣liever seeth, as it were, and beholds by his Faith; and seeing, admireth; and admiring, in a manner, posses∣seth; for, by Hope we are saved already, saith the Apostle, Rom. 8.24. Aristotle saith expresly, That Admi∣ration is the cause of Joy and Dele∣ctation,
because it maketh us hope, that we shall acquire something which is delectable and joyful. And therefore conceive ye what Joy the vision & taking possession of Heaven it self, which is so rare and so full of admiration, must needs cause in a tru∣ly serious & savingly believing mind.
For your greater delight and en∣couragement, I'll here set down some of those triumphant passages which some careful Providers for Death have uttered to this purpose, a little before they were by Death unman∣ned. I feel a light, said, Ju∣stus Jusbery, one of Christ's blessed Martyrs, which refreshes me with joy, far above that which I am able to ex∣press, desiring nothing more now then to be dissolved, and to be with Christ.
So Adolphus Clarebachius, Martyr, at
his death; I believe there is not a merrier heart in the world at this instant than mine. And for my part, said Mr. Deering, as concerning death, I feel such joy of spirit, that if I should have the sentence of lise on the one side, and the sentence of death on the other side, I had rather chuse a thousand times (seeing God hath appointed the se∣paration) the sentence of death, than the sentence of life.
So Mr. John Holland, a fruitful Mi∣nister of God's Word, having the day before he dyed, continued his Medi∣tation and Exposition upon Rom. 8. for the space of two hours, or more, said on a sudden, O stay your rea∣ding; what Brightness is this that I see; have ye lighted any Candles? No, said one, it is the Shunshine: Sunshine, said he? No, it is my Sa∣viours Shine; Now farewel world,
welcome Heaven; the Day-Star from on high hath visiced my heart: O speak it when I am gone, and preach it at my Funeral (for he spake to a Mi∣nister, c who relates it) God deals famili∣arly with men: I feel his Mercy, I see his Majesty, whe∣ther in the body, or out of the body I cannot tell, God he knows, but I see things unutterable; O what a happy change shall I make? from night to day, from darkness to light, from death to life, from sorrow to solace.
Thus joyful holy Walkers, and true Believers, have been at their de∣parture; and therefore be ye perswa∣ded to trace their steps, and to follow as ye ought, those most needful Di∣rections and Rules which were
formerly delivered, that so living and so dying, by, with, and according to Faith, you may also be mounted, as the said Believers were, upon the wings of Joy, and feed as they did, on those ravishing and trans∣cendent Comforts which God, like Manna, is wont to rain down upon his holy Walkers in this men devouring Wilderness, the World I mean, from which God in mercy bring us all, in the end of our dayes, to a World of Joy and Glory which shall never have an end. Amen.
Eagnejus in loc.
Defuncti sunt omnes isti] quipest diluvium fuerunt, vel omnes praeter Enochum transla∣tum. Dionys. Car∣thus. in locum.
Omnia sub leges Mors vocat atra suas.
August. l. de Nat. et grat.
Calvin in loc.
Cic. l. 1. Tuscul. Quaest.
Suarez. Meta∣phys. Disputat. 11. to. 1. sect. 3. fol. 232.
Socrates apud Plat.
Bonavent. Brevis. cap. 6. pag. 7.
Doctor Hill in his Direction to dye well, p. 123.
Lang. Pol.
Damasc. l. 1. de Fide. c. 4.
Tertul. in Apol. adv. Gentes. cap. 33.
Cum in lecto cu∣bas sit tibi ipse ja∣centis habit is figu∣ra in Sepulchro Clausi. Isid. de summo bone.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Homer. Iliad. 14.
Chron. 21.1. Acts 1.60.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mnesimachus Com.
In Filiavel sci∣ent. bené moriendi. Fol. 47.
Pausan. in Lacon.
Chrysost. in Matth. 22. hom. 70.
Habui enim illos tanquam amissurus. Se∣neca Epist. 64.
Considerat of Eternity.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Gagueius in loc.
Lyra in loc.
Calvin in loc.
Piscat. in loc.
Such Exam∣ples are superad∣ded for Illustra∣tion.
Dr. Hill in his direct. to dye well. p. 179.
Bagshaw in the life and death of Mr. Bolton. p. 34.
Hemin. l. 3. c. 24
Bernard Serm de Parm. 7 mise∣record.
Plutarchus.
Est etiam fides rerum, quando non verbis sed rebus ip∣sis praesentibus cre∣ditur, quod erit cum per speciem manifest am se con∣templandam praebebit Dei sapientia. Aug. 2. quaest. Evangel. cap. 39.
Est enim duples sides; 1. Verborum in hac vita. 2. Rerum in futura. Vid. Lombard. 1.3. dist. 24. Ames. Medulla Theol. lib. 2. c. 6.
Bonaventura Brevil. p. 7. c. 7.
Haec omnia quae hic patimur merus lusus ac risus sunt sicum illis supplici∣is in contentionens veniant. Chrys. ad pop. Ant. hom. 49.
These two Prin∣ciples, the first and second, make migh∣tily and mainly for that Preparation which is to be made against the day of Death.
These two Prin∣ciples, the first and second, make migh∣tily and mainly for that Preparation which is to be made against the day of Death.
Mors Civi∣lis nihil aliud est quam exilium ci∣vis. Dr. Vulteius Jurispr. l. 1. c. 24.
Nunc Epami∣nonda vascitur, quia sic moritur. Valer. Max.
Aug. de Trin. l. 8. c. 7.
Cum e••i•••• & Deus sit qui nos ca∣stigat & is miseri∣cordiae suae non ob∣liviscatur, cur it a nos conficimur ma∣rere? cur solvimur in ejulator? Cur murmuramus & fremimus? Doctor Daniel Tisianus in Lament. 4.39.
Aug. in Psal. 36. Cenc. 2.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Macar. Hom. 15.
Dr. Hill in his Directions to die well, p. 129.
Guillermus de vita St. Ber∣nard. l. 1. c. 12.
Hosius in Con∣fess. petrocoviens. c. 13.
Hemin. l. 1. c. 105.
Isidore, E∣tymol. l. 6.
Ignatius E∣pist. ad Pim. de Smyrna per E∣phes.
Aqum. 2. Sent. dist. 26. q. 1. a. 3.
Laetitia quasi latitia.
Delectatio re∣quirit consecutio∣nem boni conveni∣entis et consecutio∣nis cognitionem. Tho. Aquin. 1.2. q. 32. a. 1.
Arist. 2. Rhe∣tor. 11.
Fox.
Mr. Leigh in his Sermon, intitled, The Souls Solace against Sorrow, p. 17.