The Doctrine of Fasting and Prayer, Sermon
A SERMON PREACHED in Ashby-Chappell.
Octob. 4. 1629.
Eccl. 11. 8.
But if a man live many yeeres, and rejoyce in them all; yet let him remember the dayes of darkenesse, for they shall be many. All that cometh is vanity.
THe occasion of these words, and the dependance they have upon that went before is this. Salomon in the six first verses of this Chapter, had earnestly exhorted to the works of mercy and charity, and enforced his exhortation by many strong and perswasory arguments. In this verse and that which goeth before it, hee concludes that exhortation, with another forcible argument, taken from the consideration of our future estate. And the summe of his argument is, as if, he should have said thus: Doe all that thou art able to doe, that thou maist provide well for thy future estate. It is the very same argument in effect which our blessed Saviour useth to the same purpose, Luk. 12. 33. Sell that yee have and give almes: provide your selves bagges that wax not old, a treasure in the Heavens that faileth not, where no theef approacheth, ne…ther moth corrupteth. As if he should say, bestow your goods so while you live here, as you may have most use and comfort of them in the life that is to come. As our Merchants that trade into Turky or Persia will lay out their mony there upon those commodities, that will bee most beneficiall to them heere, when they shall come home againe.
This argument Salomon propounds heere by way of answer, to an objection that men (specially voluptuous men) are apt to make against all this that he had said to perswade them to workes of charity and mercy, and whereby they are made most backward unto this duty. The Objection is set downe in the 7. verse, Truely the light is sweet and a pleasant thing it is for the eyes to behold the sunne. Where it is to bee observed (for the opening of the words) that by light is meant, a pleasant and prosperous, and comfortable life. For as our life is called in Holy Scripture, the light of the living, Psal. 56. 13. because life it selfe is sweet and comfortable to man; so is a comfortable estate in this life oft set forth and resembled by this metaphore. When Eliphas would perswade Iob how beneficiall a thing it would be unto him to returne unto the Almighty, not onelyonly in respect of spirituall and eternall, but even of worldly and temporall blessings also, that he should be sure to receive by it, he expresseth it thus, Iob 22. 28. thou shalt decree a thing, and it shall be established unto thee; and the light shall shine upon thy wayes, that is thou shalt prosper in whatsoever thou takest in hand, and have comfort in it. The Iewes (saith the sacred Story, Est. 8. 16. upon the advancement of Mordecay, and the reversing of Hamans letters) had light and gladnesse and joy and honour. So that the Objection which the voluptuous man maketh, verse 7. is in effect thus much, Certainly life is sweet, and it is a great happinesse, to live plentifully, and prosperously, neatly, and pleasantly in this world, which I can never doe, if I should not bee carefull to keepe that I have, If I should hearken to thy counsaile, and be so liberall and bountifull to the poore, as thou wouldst have me to be.
This Objection Salomon gives answer to in this verse. And in his answer 3. points are to be observed.
1. A supposition of two things, 1. Suppose (saith he) that a man doe live many yeeres, which (yet) no man (specially no voluptuous man) hath cause to looke for, For what is your life? (saith the Apostle Iam. 4. 14.) It is even a vapour that appeareth for a litle time, and then vanisheth away.
2. Suppose also that he rejoyce in them all; which (yet) is more unlikely and (in a manner) impossible; for all men (good and bad) are subject in their whole life, to many occasions of sorrow, which they can by no meanes avoid. Man is born unto trouble (saith Eliph. Iob 5. 7. as the sparkes fly upward. Yea every day of mans life, will bring forth some new occasion of sorrow unto him, or other sufficient unto the day is the evill thereof, saith our Saviour, Mat. 6. 34. Yea it is thus even with the best men, all the day long have I beene plagued (saith the Prophet, (Psal. 73. 14.) and chastened every morning.
Then followes the 2. point to be observed in the words, and that is a charge or admonition; as if he should say, admit both those things that I have thus supposed; yet for all that, I advise and charge him, Let him remember the dayes of darkenesse. Wherein also observe (for the opening of the words) 1. that by the dayes of darkenesse he meanes all that time that we shall spend in the estate of the dead. For though the godly (in respect of their soules) be presently after death, translated into Paradise, according to that speach of our Saviour, Luk. 23. 43. this day shalt thou be with me in Paradise; and there is no darknesse there, nothing but light and comfort unspeakable, (the inheritance of the Saints is in light, saith the Apostle, Col. 1. 12. In thy presence is fulnesse of joy (saith David, Psal. 16. 11) at thy right hand there are pleasures for evermore) yet (in respect of the bodyes of all men) as this life is fitly compared to light, so is the state of the dead unto darknesse. And so speaketh Iob of it, Iob 10. 21. Before I goe whence I shall not returne, even to the land of darknes and to the shadow of death, that is before I dye: yea even the souls also of all wicked men, shall after death abide in darkenesse everlasting. And so their misery is expressed, Mat. 22. 13. Cast him into outer darknesse, there shall bee weeping and gnashing of teeth.
Secondly, Observe the reason why he would have these dayes of darknesse to be remembred and thought upon, because they are many, saith he, a great many more then the time we can hope to spend here. In which respect death is called, Ier. 51. 57. a perpetuall sleepe, and we use to call our grave our long home. And even for this cause it behooves us to be more careful to provide well for our future estate, then for this present life. As all wise men, will care more for, and bestow more cost upon that house and land, which they hold in free hold or by inheritance, then upon that where they are but tenants at will, or hold for term of life onelyonly.
Thirdly and lastly, observe the conclusion which he infers upon this admonition and charge, all that cometh that man getteth and enjoyeth heere is vanity, and emptinesse, no sound comfort or contentment of heart is to be found in it.
The principall point then that is to be observed (you see) in these words is the admonition and charge, that Salomon gives heere, to remember the dayes of darkenesse; and from thence this Doctrine ariseth for our instruction: That it is profitable and necessary for all men even in their best health, in their greatest prosperity, to remember and thinke oft of their death, and of their future estate.
Two sorts of witnesses I will produce for the confirmation of this.
The first is of good men, who have thus judged of the meditation of death.
This appeareth 1. by their practise; they have beene wont to thinke much of their change. This was Iobs daily meditation, All the dayes of my warfare, (saith he, Iob 14. 14. for so I read it with sundry of the best interpreters, *Vetus. Lat. Calvin, Pagnin. Vatablus, Arias Montanus.) will I waite till my change come. Neither did he onelyonly in the times of his misery and affliction thinke thus of his change and wait for it, but in the dayes of his greatest prosperity also, as appeares by that which he saith, Iob 3. 25. the thing that I greatly feared is come upon me, and that which I was afraid of it come unto me. When he was in the height and strength of his peace and health, hee lived in continuall feare and expectation of a change.
Secondly, It appeares that they judged it profitable and necessary to thinke much of their end, by the helps they were wont to use to keepe their death alwayes in their remembrance.
For 1. they counted it their wisdome to visit the sick, and goe oft to the house of mourning, even for this purpose. The heart of the wise is in the house of mourning, saith Salomon, Eccl. 7. 4. and why did they account it their wisedome to do so? he had given us the reason of that in the 2. verse for this is the end of all men (saith he) and the living will lay it to his heart.
Secondly, to this end also they were wont to make their sepulchers in their lifetime, so did Asa one of the good Kings of Iuda, 2 Chro. 16. 14. and so did good Iosia also, 2 Kings 23. 30. and so did Ioseph of Arimathea, Mat. 27. 60.
Thirdly and lastly, they were wont in their prayers earnestly to beg helpe of God this waye, Teach us to number our dayes, say Gods people to God in their prayer, Psal. 90. 12. that is, teach us to consider the shortnesse and uncertainty of our life, as David interpreted that prayer of Moses, in another prayer of his to the same effect, Psal. 39. 4. Lord make …ee to know mine end, and the number of my dayes what it is, that I may know how fraile I am. Because they knew well, on the one side, how usefull and necessary it was for them, oft to thinke of the uncertainty and shortnesse of their life, and on the other side how hard a thing it was for them to keep this in their mind, how apt they were to grow forgetfull of it, therefore they did earnestly sue unto God that by his Holy Spirit, he would please to helpe them in this case. And this is my first sort of witnesses.
The second is the Lord himselfe, for hee hath also declared himselfe to judge so of the benefit and necessity of this meditation. 1. By that earnest charge which our Saviour giveth to his Disciples concerning this, Mar. 13. 35. Watch yee therefore, for ye know not when the master of the house commeth, at even, or at mid-night, or at the cockerowing, or in the morning, and verse 37. And what I say unto you, I say unto all; that is live in a continuall expectation of your end and of the account you must bee called unto, because you know not how soone and suddaine it may be.
2. By that patheticall with the Lord uttereth, Deu. 32. 29. O that they were wise, that they understood this, that they would consider their latter end! He wisheth his people would understand and consider also, think and meditate seriously of their latter end, and he accounts it a high point of wisdome for them, to doe so.
I know well that the meditation and thought of death is bitter to the flesh,Object. and useth to breed much heavinesse and feare in the heart. And this is a chief thing that makes men unwilling to entertaine it.
But as many other bitter things are most wholsom and soveraigne,Answ. even so is this. Thus doth Salomon answer this very objection which hee knew men would be apt to make, against that which he had said shewing the benefit of going to those houses, where people are mourning for the sicknesse or death of their friends. Alas, (will men say) if we should use to doe so, we should never be merry, but sad, and pensive, and melancholick. O saith he, Eccl. 7. 3. but sorrow is better then laughter; for by the sadnesse of the countenance, the heart is made better.
Three great benefits we may receive by thinking oft and seriously of our latter end. Which may serve for the Reasons and Grounds of the Doctrine.
1. This would season all our pleasures and earthly contents,Reason 1 so as we should be kept from surfetting of them. He that is perswaded of the necessity of watching continually for the Lords comming, and resolved to doe so, will keepe himselfe sober from being overcome with the immoderate love of any earthly thing. As he that knowes he must keepe the watch in a besieged City, will be sure to keepe himselfe from taking too much drink. Because the time is short (saith the Apostle 1 Cor. 7. 29.) therefore let him that rejoiceth, be as though he rejoiced not. As if he should say, take heed of rejoycing too much in any earthly thing, because our time here is but short. Therefore our Saviour at a great feast, Mar. 14. 5. 8. fals into a meditation and speech of his death and buriall.
And this was also (it seemes) the reason why sundry good men were wont to make their sepulchers in their gardens the places of their greatest solace and delight. So we read that M…n…sses did after his humiliation and repentance, 2 King. 21. 18. And so did Ioseph of Arimathea also, as wee may see, Ioh. 19. 41.
Secondly, nothing would have more force then this to restraine us from sinne; and to breed in us a care to please God in all things. This reason is given in that prayer; Psal. 90. 12. So teach us to number our dayes, that we may apply our hearts unto wisdome. If we could number our dayes well, and consider how few they are like to be, this would make us apply our hearts to wisdome and piety more seriously than we do. Experience shewes this, even in the worst men. O what Saints seeme many of them to be in their extreme sicknesse? How fearfull are they then to offend God in any thing? Nay, no man (almost) is so desperately wicked, that durst do any thing his conscience knew to be sinne, if he thought he must die instantly, so soone as he had done it. Durst any man give himselfe liberty to be drunke, if he considered he might die while he is drunke, as Elah did, 2 King. 16. 9, 10. Or durst any man commit whoredome, if he could seriously thinke of this, that God might strike him suddenly, even while he is in that filthy act, as he did Zimri and Cozby, Numb. 25. 8. Therefore also we shall find this oft noted for a chiefe cause of many grosse sins that men live in, even the wilfull forgetting of their change, and putting it out of their mind. David speaking of the prophane man Psal. 10. 4. who through the pride of his countenance will not seeke after God; God is not in all his thoughts; giveth this for a reason of all this prophanenesse, Verse 6. He hath said in his heart, I shall not be moved, I shall never be in adversity. And the Prophet speaking of unjust and cruell men that did oppresse the poore, gives this for the reason of it, Amos 6. 3. because they did by all meanes put out of their minds the thought of their death, and the judgement that they must come unto, Ye put farre away (saith he) the evill day, and cause the seat of violence to come neare.
Thirdly and lastly, nothing would be of more force to worke in us a care to prepare our selves for death, that it may not take us at unawares before we be ready for it, then this, if we would oft and seriously think of it. And this would be (doubtlesse) a great benefit and advantage unto us. This is a point of true wisdome, and ought to be the chiefe care of every Christian, to provide, that he may die well. Heare couns…ll, and receive instruction (saith Salomon, Proverb. 19. 20.) that thou maist be wise at thy latter end. This is one maine end we should aime at in all our hearing and seeking knowledge, that we may learne to die well. This was the Apostles chiefe care, that he might finish his course with joy, Act. 20. 24.
And on the other side, it is the most dangerous and wofull negligence that a man can fall into, not to prepare before hand, and provide that he may die well. O it is a most miserable thing for death to take us at unawares before we be ready. Take heed to your selves (saith our Saviour, Luke 21 36.) that that come not upon you unawares.
Sudden death certainly is a kind of temporall judgement, even unto the best men (and so farre forth may be prayed against) because the best man is not so well prepared for death in the time of his health and prosperity, but he hath just cause to desire and endeavour also to prepare himselfe better for it before he die. True it is we should be at all times (as Gods people were when they did eat the passeover, Exod. 12. 11. with their loines girded, their shoes on their feet, and their staves in their hand.) ready to passe from this Egypt unto our heavenly Canaan. But (though every man should be, yet) no man is so well prepared at all times, as he ought to be. But sudden death is to a wicked man that is not at all prepared for it, more then a temporall judgement. Though a man have made his will before-hand, and have it in a readinesse lying by him, yet may he esteeme it a good temporall blessing, when his last sicknesse whereby God visits him, is not so violent, but he may be able to review it, and adde or alter some small things in it before his death. And on the other side it may justly be accounted a temporall judgement upon him, when God takes him away with a dead Palsie or Apoplexy that would disable him from doing so much. And yet if he do die of such a disease, the matter is not great, because he had made his will before, and disposed of his maine estate according to his mind. But it is (we know) a matter of great danger and inconvenience for a rich man that hath not made his will before, to be taken with such a sicknesse at his end. And even so is it in this case. Sudden death is no such judgement to Gods child, who is for the maine prepared for it, as it is to the wicked man, who is not at all prepared for it. It is certainly a dangerous and fearfull thing for a man to live out of Gods favour, and void of grace, at any time; but to die in that estate, is the very up-shot of all misery. And so the Holy Ghost speaketh of it. Eliphaz speaking of the extreme unhappinesse of wicked men, he concludes it thus, Iob 4. 21. They even die without wisdome, (saith he) as if he should say, and what can be said more to prove them most wretched men? So speaketh the Prophet when he would describe the misery of the man that hath gotten a great deale of wealth by oppression and fraud, Ier. 17. 11. at his end he shall be a foole, saith he; he shalbe utterly void of true wisdome and grace, even when he dies. And this must needs be so, because there is no possibility of repenting and turning unto God, of recovering his favour, or obtaining any grace from him after death. He that dies without grace, must to judgement presently so soone as he is dead, Heb. 9. 27. And hell followes with death, saith the Holy Ghost, Rev. 6. 8. q. d. they go hand in hand; as judgement is immediately passed upon them that die out of Gods favour, so hell is ready presently …o receive them.
Now this Doctrine which you have heard thus opened and confirmed unto you,Vse. 1. is of great use,
First, to reprove and condemne us all of great folly and madnesse. 1. None of us are so carefull to nourish this thought and meditation in our hearts, so desirous or willing to thinke of our death and future estate as we ought to be. Nay, 2. Most of us do wilfully refuse to thinke of death, but abandon this thought by all meanes, and use our utmost endeavour to keep it out of our hearts; as the Persian Kings were wont to keep all mourners out of their gates, Esth. 4, 2. Nay, 3. (which is worst of all) many of us for this very cause, will not think of our end, but banish by all meanes this meditation out of our hearts, that we may sinne the more freely. And with those vile men (that I told you the Prophet complaines of, Amos 6. 3.) we put farre away the evill day of purpose, that we may cause the seat of violence to come neare, that without feare and checke of conscience we may run headlong into all excesse of riot, that we can devise.
Secondly,Vse 2. this Doctrine serves to exhorte us all to prepare for death. For that is the chief reason (as we have heard) why we should remember and thinke of it so oft. And this preparation consisteth in two things principally.
First, We must labour to weane our hearts daily, from the overmuch love of all earthly things; and inure our selves to beare willingly the daily and ordinary crosses we are subject to in this life, nothing makes us so unwilling and unfit to dye, as the immoderate love of earthly things. They are in themselves (certainly) Gods good blessings, and he doth (of his goodnesse and bounty) allow us to use and enjoy them, not for our necessity onelyonly, but even for our delight and comfort also he giveth us richly all things to enjoy, saith the Apostle, 1 Tim. 6. 17. But the love of them is a most deadly enemy to grace, specially unto this grace of dying willingly and comfortably. That which the Apostle saith of the love of mony, 1 Tim. 6. 10. that it is the root of all evill, and cause why many are even pierced thorow with many sorrows, (the truth whereof is never more seene then when they are to dye) may be likewise said of the love of any other worldly thing. Love not the world (saith the Apostle 1 Iohn 2. 15.) neither the things that are in the world. If any man love the world, the love of the father is not in him. For this cause it was that our blessed Saviour, when he would prepare his disciples for persecution & death, bears so much upon these points
First, That they would take heed of esteeming too highly of, or overloving any of the comforts of this life.
Secondly, That they would learne to beare willingly the ordinary crosses God is pleased to exercise them with. He that loveth father or mother (saith he, Mat. 10. 37, 38.) more then me is not worthy of mee; and he that loveth sonne or daughter more then me, is not worthy of mee. And he that taketh not his crosse, and followeth after me, is not worthy of me. And he said to them all (Luke 9. 23.) if any man will come after me, let him deny himselfe, and take up his crosse daily and follow mee. And so the Apostle saith of himselfe, 1 Cor. 15. 31. that he did dye daily; that is, by his willing forsaking of the comforts of this life, and bearing of those daily crosses that he was subject unto, he learned to dye every day.
Secondly, Our preparation for death consisteth in our care to dispatch without delay and with all diligence, those things of most importance which must needs be done before we dye. Because we doe not know how soone, nor how suddenly death may take us.
Thus wee see the harvest man, and travailer that are afraid to be benighted, are wont to doe. And we have Christs owne example for this, I must worke the works of him that sent me (saith he, Iohn 9. 4.) while it is day, the night commeth when no man can worke.
And what is that businesse of importance (will you say) that we must thus dispatch without delay, if we would be well prepared to dye? Surely to make this sure to our selves, that whensoever we dye, our soules shall goe to Heaven: When this businesse is once done, we shall be able to dye confidently and comfortably, when once we know (as the Apostle speaketh of himselfe and of others of the faithfull also, 2 Cor. 5. 1.) that if our earthly house of this tabernacle were disolved, we have a building of God, an house not made with hands, eternall in the Heavens, then we may s…y as he also doth there, verse 8. Therfore we are alwayes confident; knowing that whilest wee are at home in the body, we are absent from the Lord. It is held a good point of wisdome, for a man (specially, if he be one that hath much to dispose) to have his will alwayes in a readinesse. And indeed so it is; for it is commanded of God, set thine house in order, saith the Lord by his Prophet unto Hezechia, Esa. 38. 1. for thou must dye, and not live.
But there is one thing more needfull then that is, even to set oursoules in order, and to have them alwayes in a readinesse. This is that one thing that is needfull, of which our Saviour speaketh, Luke 10. 42. It stands us upon to make our peace with God, and to acquaint our selves well with him before we dye, or else with what comfort can we goe unto him, and appeare before him then, yea we had need do it now in time of our health and without delay. Acquaint thyselfe now with God (saith Eliphas to Iob 22. 21) and make peace, I because death commeth upon many and may doe upon us, sodenly, for man knoweth not his times (saith Salomon, Eccl. 9. 12.) as the fishes that are taken in an evill net, and as the birds that are caught in the snare, so are the sonnes of men snared in an evill time, when it cometh suddenly upon them.
2. When extremity of sicknesse comes, we shall be most unfit then to set our soules in order, to begin our acquaintance with God, or to make our peace with him. Remember now thy Creatour (saith Salomon, Eccles. 12. 1.) in the dayes of thy youth, while the evill dayes come not, nor the yeares drawnigh when thou shalt say, I have no pleasure in them. He thought age an unfit time to begin this worke in; but our last sicknesse is (certainly) a more unfit time for it, than age is. Then the mind of man is wont to be so distracted and troubled, what with worldly cares for them that he shall leave behind him, what with the extremity of paines that use to accompany sicknesse; and specially with the terrours that rise from the apprehension of his future estate, and from Satans temptations, that he is not made uncapable of comfort or direction, by the best meanes that can bee brought unto him. When Moses that excellent servant of God, one of a thousand, came to the Israelites at such a time, though the message he brought to them were as comfortable as any that they could heare, yet could they receive no comfort or benefit at all by it. Moses spake so (saith the text, Exod. 6. 9.) unto the children of Israel; but they hearkned not unto Moses, for anguish of spirit, and for cruell bondage.
3. Admit we were never so able and fit to minde this matter then, and to go about this weighty businesse; admit we could be then more apt to seeke reconciliation with God, than at any other time, yet have we just cause to feare that (because we have wilfully neglected this worke so long, and presumptuously put it off till the last houre) the Lord (in his righteous judgement) will refuse to be found of us at that time. Thus we shall find the Lord hath threatned to do, Prov. 1. 24, 26, 28, 29. Because I have called (saith he) and ye refused, I have stretched out mine hand, and no man regarded, I also will laugh at your calamity, I will mocke when your feare commeth. Then shall they call upon me, but I will not answer; they shall seeke me early, but they shall not find me; for that they hated knowledge, and did not choose the feare of the Lord.
Now if you shall aske me, how may this be done?
I answer, That he that would make this sure to himselfe, that when he dies he shall go to heaven, must do these three things.
1. He must repent of all his knowne sinnes. He must call them to mind, bewaile them unfainedly, confesse them to God, and crave earnestly of him the pardon of them: and resolve with himselfe to forsake them all. For, 1. Sinne is the s…ing of death, as the Apostle cals it, 1 Cor. 15. 56. And if that be once done away and forsaken, death can never hurt a man, nor hath he any cause to feare it at all. 2. On the other side, no man can hope to go to heaven with his sinnes unrepented of. Know ye not (saith the Apostle 1 Cor. 6. 9.) that the unrighteous shall not inherit the kingdome of God? Be not deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor theeves, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the kingdome of God.
Any one of these sinnes unrepented of, will certainly exclude a man utterly out of the kingdome of heaven. 3. Though it be dangerous for a man to live in sinne, yet is it a matter of farre greater danger to him to die in sinne, and to be over-taken by death before he have repented of it. This our Saviour noteth as the extreme unhappinesse of the wicked Iewes, and repeats it often, Iohn 8. 21. 24. that they should die in their sinnes.
2. Get good assurance (by a lively faith) that Christ is thine, and then shalt thou be able to die in peace, and in a certaine hope to go to heaven when thou art dead. When old Simeon had seene Christ, (whom he had waited for by faith, and longed to see) and was thereby confirmed much in that faith he had in him before; He blessed God an… said, (Luke 2. 28, 29, 30.) Lord now lettest thou thy servant depart in peace, for mine eyes have seene thy salvation. They that have once seene and embraced Christ as he did, spiritually by faith, (I meane) and not corporally onelyonly, shall die in peace; and none but they can do so. For, 1. It is Christ onelyonly that hath overcome death for us, and taken away the sting of it. When the Apostle had said 1 Cor. 15. 56. that sin is the sting of death. But thanks be to God (saith he, Verse 57.) which giveth us victory through our Lord Iesus Christ. Death is overcome, so that it cannot hurt the true believer at all; but him that is nor in Christ, it will sting unto death, even unto the second death. 2. We can have no hope to come to heaven but onelyonly through him Christ is in you (saith the Apostle, Col. 1. 27.) the hope of glory. There is no hope to come to glory, but onelyonly by Christ. Nay, there is no hope to come to glory through him, unlesse he be in us, unlesse he dwell in us by a lively faith.
3. If thou wouldst be sure to go to heaven when thou diest, labour whilest thou livest to lead an unblameable, a godly and fruitfull life; even to do all the good that God gives thee power and opportunity to do. As we have opportunity (saith the Apostle Gal. 6. 10. which none of us can tell how soone it may be taken from us) let us do good unto all men, especially unto them that are of the houshold of faith. See what comfort Hezechia found in this when he was to die. Remember now O Lord I beseech thee (saith he, Esa. 38. 3.) how I have walked before thee in truth and with a perfect heart, & have done that which is good in thy sight. Now (on his death-bed) his conscience gave this comforta…e testimony unto him, that he had lead a holy life; and now doth he (even before the Lord) comfort himselfe in that against the feare of death. See also what a testimony the holy Apostle gives unto good workes, even to the workes of charity and mercy in this case. Charge them that are … in this world (saith he, 1 Tim. 6. 17,—19.) that they … good, that they be rich in good workes, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternall life. Workes of charity (not as a meritorious cause of salvation, but) as a sure evidence that by a lively faith we have interest and title to the merits of Christ, shalbe rewarded with stable and durable riches in time to come, and will make a man able with confidence of hope to lay hold on eternall life. And that which the Apostle saith of certaine bad men, 2 Cor. 11. 15. that their end shalbe according to their workes, may be said of all good men also, their end shalbe according to their workes. A good life will certainly end in a blessed and comfortable death.
Foure things are wont to be objected against this, which I will briefly give answer unto.
Experience sheweth daily that many do die willingly,Object. 1. and quietly, and comfortably also, that have neither lived so unblameably and fruitfully, nor used any such means to prepare themselves for death, as you have prescribed.
To this I answer,Answ. 1. That we may not thinke that every one that dies quietly, and speakes gloriously of his willingnesse to die, and of the peace and comfort that he finds in the assurance of his salvation, doth die happily and comfortably indeed. For, the Holy Ghost speaks of some that were most w…cked and wretched men, that have no bands in their death, Psal. 73. 4. In outward things all things (aswell in death as in life) fall alike to good and bad, as Salomon saith, Eccles. 9. 2. 2. We have just cause to suspect the peace and quietnesse of conscience that seemes to be in that man, that was never troubled nor disquieted in his mind for his sinnes. Because the spirit of bondage and feare useth to go before the spirit of adoption and comfort, as is plaine by the Apostles speech, Rom. 8. 15. 3. And lastly, it is certainly a grievous judgement of God, and such as we should all tremble at, to see a man that hath beene in his whole life time notoriously wicked, to have no sight at all nor trouble of mind for his sinnes before he dies. Our Saviour pronounceth them to be happy men. Mat. 5. 3, 4, 6. that are so poore in spirit, that they mourne for it, and hunger and thirst after righteousnesse. And if this be a blessed thing in every child of God (how unblameable and civill soever his life hath been) at all times (even in the time of his best health and prosperity) to see and feele in himselfe so just cause of mourning and trouble of mind, as breeds in him an unsatiable desire after the righteousnesse of God in Christ; then must it needs be a most wofull and cursed thing in a man that hath been notoriously wicked, to be void of all sight and sense of his sinnes, of all trouble of mind for them, even then when he is summoned by sicknesse and death to appeare before the judgement-seat of God; to go to hell in a sleep, and never to have his conscience awakened till he come there. And indeed so the Prophet speaketh of this as of a most dreadfull judgement of God, when he gives up wicked men unto this blindnesse and senslesnesse of heart. The Lord hath powred out upon you (saith he, Esa. 29. 10.) the spirit of deepe sleepe, and hath closed your eyes, so as you cannot see nor be sensible of your owne estate.
But we see also on the other side in daily experience (say some) that many who have seemed most religious in all their life time,Ob. 2. and carefull to live well, have (yet) shewed very great unwillingnesse and feare to die; more a great deale then other men usually do.
To this I have two things to answer. First,Ans. 1. that it is indeed possible enough, even for a faithfull and godly man to feele in himselfe an unwillingnesse and feare to die. Good Hezechia wept sore, Esa. 38. 3. when the Prophet brought him word in his sicknesse that he must die and not live: and David also prayed oft against death, and that he might live still, Psal. 6. 4, 5. and 30. 8, 9. and 88. 9, 12. It is with many of Gods people in this case, as it was with Lot when he would leave Sodom. Though Lot had so small comfort in Sodom while he lived in it, 2 Pet. 2. 8. yet see how unwilling he was to part with it, Gen. 19. 16. He lingred so, that the Angels were faine to pull him out (as it were) by strong hand: they laid hold upon his hand (saith the sacred text) the Lord being mercifull unto him, and brought him forth, and set him without the City. Some unwillingnesse to die our Saviour tels Peter he should find in himselfe, even then when he should suffer martyrdome for his sake. When thou shalt be old (saith he, Ioh. 21. 18.) thou shalt stretch forth thy hands, and another shall gird thee, and carie thee whither thou wouldest not. And there is good reason to be given for this. For, 1. Death being a great enemie to the nature of man, and even the dissolution of it, there must needs be in all men (naturally) some feare of it. Such as hauehave beene long, and inward, and deare friends, cannot part for adieu (as we say) without much unwillingnesse, and expression of griefe; as we see in the example of Ionathan and David, 1 Sam. 20. 41. And where were ever found in the world so long & inward & dear friends, as the soule and body have beene? 2. Who can thinke of his personall appearance before the Majesty of God without some feare? 3. Lastly, the best of Gods servants, though they know and believe that when they die they shall not come into condemnation (as our Saviour speaketh, Iohn 5. 24.) but are already passed from death unto life; and therefore have no just cause (in respect of their future estate) to feare death at all, but rather to welcome it, and to rejoyce in it, yet are they regenerated, and (consequently) do believe but in part. And though the spirit (the regenerate part) indeed be willing (as our Saviour speaketh, Mat. 26. 41.) yet the flesh (the unregenerate part) will be apt to shew it selfe weake and unwilling to die.
But then I answer secondly,2. that there is no man that hath lead a godly life, but 1. He discernes and bewailes his owne corruption in this his unwillingnesse to die; he yeelds not to it, but strives against it by all meanes; and even in this case finds in himselfe that combate betweene the flesh and the spirit, that the Apostle speakes of Gal. 5. 17. The flesh lus…eth against the spirit, and the spirit against the flesh; and these are contrary the one to the other. 2. He doth in the end overcome this corruption; and is (by Gods grace) made most willing and desirous to die, before God cals and takes him away, according to that gracious promise made unto all Gods people, to all that have been carefull to serve and please him, Psal. 29. 11. The Lord will give strength unto his people, the Lord will blesse his people with peace.
But then there is yet another thing objected against this that hath been said touching the assuranceObject. 3. they may have to die happily and well, that have been carefull to live religiously and well; namely, that many who have beene most precisely religious, have not onelyonly beene void of comfort when they should die, but full of terrour in their conscience, calling in question the truth of their faith, and of whatsoever goodnesse hath seemed to be in them, apt to despaire utterly of the mercy of God in Christ.
My answer to this objection must consist of three branches.Answ.
1.1. It is possible indeed even for a man that hath lived a most innocent and holy life, to expresse in his duplicate page duplicate page last sicknesse much terrour, and to breake forth into speeches that tend unto desperation, and even unto blasphemy also against God. For, 1. There is no disease so violent and extreme, but the child of God may be subject unto it, and die of it also aswell as any other man. All things come alike to all in this respect, as Salomon speaketh, Eccl. 9. 2. And these things that are objected (as causlesse feares and terrours, ravings, blasphemies, fierce speeches and actions both against themselves and others) are knowne to be the very naturall effects of some violent and extreme diseases. 2. It cannot be denyed but that Satan also is wont to shew the uttermost of his fury and power against Gods servants in their last sicknesse. The last combate that they have with him, is wont to be the sharpest of all other. The Apostle telleth us Col. 2. 15. that our blessed Saviour spoiled the principalities and powers, and made a shew of them openly, triumphing over them in his crosse. All the principalities and powers of hell did then set upon him, and shewed their uttermost strength and rage against him. This Christ did fore-see, and told his Disciples of also before hand, The prince of this world commeth (saith he, Iohn 14. 30.) and hath nothing in me: as if he should say, I know well that Satan in my passion (which is now at hand) will come and assault me with all his forces, but he hath nothing (nothing of his owne, no corruption at all) in me, and therefore shall lose his labour, and do me no hurt at all. And as he did with Christ our head, so hath he been wont to deale also with the best of his members and servants, even to set upon them most fiercely in their …ast sicknesse: and that for two causes. 1. Because he sees his time and opportunity that he can have with them is now so short, having great wrath (saith the voice from heaven, Rev. 12. 12.) because he knoweth that he hath but a short time. 2. Because he knoweth we are then (through paines, and feares, and distempers of body and mind) like to be most weake and unable to resist him.
Secondly, though godly men may have such conflicts with Satan, and experience of his most fiery assaults upon their death-beds; yet the Lord, the God of peace is wont to tread downe Satan under their feet, (as the Apostle speakes, Rom. 6. 20.) before they die. He useth to make them (even in this life) mor… then conquerours over that distresse and anguish which his assaults hath brought them unto. In all these we are more than conquerours (saith he, Rom. 8. 37.) through him that loved us. Yea the experience of many of Gods servants hath proved, that these bitter conflicts of theirs have ended in more abundance of peace and comfort, than ever they found in their lives before; and that not inwardly onelyonly in their owne feeling; but God hath made them able also to expresse it outwardly, to the exceeding comfort and admiration of them that have beene about them.
Thirdly and lastly, although it should so fall out, that the Lord (for the further hardning of wicked men, or for some other causes best knowne to himselfe, whose judgements are unsearchable, and his wayes past finding out, as the Apostle speaketh, Rom. 11. 33.) should take away any of his servants in these fearfull fits and conflicts, and utterly disable them from expressing by word or gesture the victory over them, and the comfort that they have ended in; yet are we to rest confidently assured of this, that every one that hath lead a good and godly life, doth certainly die blessedly and comfortably, though we cannot perceive it. Because we are to walke by faith and not by sight, as the Apostle teacheth us, 2 Cor. 5. 7. and more credit is to be given to the word of God, than to all sense and experience of men: and therefore whatsoever we heare them speake, or see in the manner of their death, we should resolve with Salomon Eccl. 8. 12. Yet surely, I know that it shall be well with them that feare God, which feare before him. For the Lord hath expresly said of every godly man, Prov. 14. 32. The righteous hath hope in his death. And commanded us Psal. 37. 37. to marke the perfect man, and behold the upright, assuring us that the end of that man is peace.
The fourth and last thing that may be objected against that which hath been said,Object. 4. is this; if the death of all the godly be so blessed and happy, why hath there beene such mourning and lamentation for their death among Gods people, as we see there was both in the old Testament for the death of Iacob, Gen. 50. 10. and of Samuel, 1 Sam. 25. 1. and of many more: and in the new Testament also, for the death of Steven, Acts 8. 2. and of Tabitha, Acts 9. 36. and sundry others?
To this I answer,Answ. 1.
1. That the happinesse of the godly in their death makes nothing against our mourning for them; but it is both lawfull and fit for us to mou…ne for the death of our Christian friends, (for all that.) 1. Out of the respect we owe unto them, and out of that love and affection we are bound to shew unto them. And the Apostle noteth it (Rom. 1. 31.) for a signe of one that is given up of God to a reprobate mind, to be void of natural affection towards them that God hath linked him unto. 2. Out of respect to our selves, and therein unto the Lord also: for, we are to take it for an argument of Gods displeasure against us for our sinne; when he deprives us of such friends as were his good instruments of our comfort any way. So Naomi, when God had taken from her her husband and her two sonnes, said Ruth 1. 21. that the Lord had testified against her, and the Almighty had afflicted her.
Secondly,2. though it be lawfull and fit we should mourne for the death of our Christian friends, yet may we not mourne for them immoderately, but take heed that we exceed not this way. They that weepe (saith the Apostle, 1 Cor. 7. 30.) should be as though they wept not. They must take heed their hearts be not too much taken up and oppressed with griefe: I would not have you to be ignorant brethren (saith he 1 Thess. 4. 13.) concerning them which are asleepe, that ye sorrow not even as others which have no hope. And we should moderate our griefe in this case, 1. Out of our respect unto the Lord, who is the doer of this. It is he that gives, and it is he also that takes away our friends from us. This quieted Iobs mind, and moderated his sorrow when he had lost all his sonnes and daughters; The Lord gave, and the Lord hath taken away, saith he, Iob 1. 21. It becomes us all to stoope and submit our selves to his will in all things, and to say with old Ely, 1 Sam. 3. 18. It is the Lord, let him do what seemeth him good. And immoderate sorrow in any of our losses, must needs argue a kind of murmuring and impatiency against God. 2. Out of our respect unto our Christian friends whom we mourne for: for death is to them (we know) a great advantage: to die is their gaine, as the Apostle speaketh, Phil. 1. 21. Death makes them happy and blessed, Write, blessed are the dead which die in the Lord, saith the voice from heaven, Rev. 14. 13. For, 1. Death puts an end to all their sorrowes, afflictions and tentations that they were vexed with continually in this life; now they rest from their labours, Rev. 14. 13. 2. Death puts an end to all their infirmities, which they so much complained of; and perfecteth their sanctification, which they so much longed after while they lived: The spirits of just men (saith the Apostle, Heb. 12. 23. when they are once separated from their bodies and translated to heaven, and not before then) are made perfect. 3. And lastly, their workes follow them, Rev. 14. 13. Death puts them in possession of their eternall happinesse, and of that blessednesse whereby God hath promised to reward their obedience, and all that care they have had to please him. Certainly the least thing that any child of God hath done in love and obedience unto him, shall not be forgotten, nor unrewarded of God: no not the dutifulnesse, and diligence, and faithfulnesse of a poore servant to his master. Knowing (saith the Apostle to such, Col. 3. 24.) that of the Lord ye shall receive the reward of inheritance; for ye serve the Lord Christ. And whosoever (saith our Saviour, Mat. 10. 42.) shall give to drinke unto one of these little ones a cup of cold water onelyonly in the name of a Disciple, verily I say unto you, he shall in no wise lose his reward. But this reward is many times not given to Gods servants in this life. When the even is once come, and we have done working, then will the Lord of the vineyard (as we read Mat. 20. 8.) give unto all his labourers the wages he hath covenanted to give unto them.
Now because of this great advantage and benefit that (in all these three respects) comes to our Christian friends by their death, we faile much in the love we pretend to have borne unto them, if we mourne immoderately for their departure from us. Old Barzillai was willing (even out of his love to his sonne) to part with him, and forgo the great helpe and comfort he might have had from him in his age, because of the great preferment he knew it would be to his sonne to leave him, and live with David in his court, 2 Sam. 19. 37. And what comparison is there betweene that preferment and this, that every child of God is advanced unto by his death? 3. And lastly, out of respect unto ourselves, we should moderate our griefe for the departure of our Christian friends; because we have not quite lost them, but we shalbe sure to enjoy them againe, with much more content and comfort in their society than ever we did here. By this consideration David moderated his sorrow for the death of his child, 2 Sam. 12. 23. I shall go to him, but he shall not returne unto me. For, though we shall not know one another, nor enjoy the society and company one of another in the life to come in that naturall and carnall manner as we did in this life; yet shall we certainly rejoyce much more one in another, than ever we did in this world. And this comfort that the faithfull shall have in heaven in their mutuall society, is oft mentioned in the holy Scripture as one part and degree of that unspeakable happinesse that they shall enjoy there. They shall sit downe with Abraham, Isaac, and Iacob (saith our Saviour, Matthew 8. 11.) in the kingdome of heaven. They shall be admitted into the general assembly and church of the first-born which are written in heaven,—and to the spirits of just men made perfect. And the Apostle saith of the Thessalonians (who were won to God by his ministry, and in whom he had taken great comfort in this life) 1 Thess. 3. 19, 20. that he knew well that in the life to come, even in the presence of our Lord Iesus, and at his comming they …ould be his glory, and joy, and crowne of rejoycing: he should take farre more comfort in them then, than ever he had done in this world. And this may suffice for answer to all th…se foure things that have been objected; and to settle your hearts in this truth, that the man that lives a godly and fruitfull life, may be sure to die happily and comfortably; and none but he. And thus much also shall serve to have been spoken at this time. Let us now praise God for his mercy, and commend this that we have heard to his blessing by humble and faithfull prayer.
FINIS.