A Model of Divinity, Chapter 20
CHAPTER XX. Of Death.
Queſtion.
VVHat is Death?
Anſwere.
A deprivation and loſſe of life, with a fearefull ſubiection to the miſery of this life, and the life to come. Gen. 2.17. Rom. 6.23. Man by ſinne is made vnable to pleaſe God, he muſt therefore be diſſolued and new made, or changed, that he may doe it. Death ſhould be farre more welcome vntounto vsus the ſinne: for that may prepare vsus for heaven, when this will be ſure to caſt vsus into hell. Alas, is it not pitty to ſee our feare miſplaced? All men feare to ſuffer evill, but few they are that feare to doe evill. Of two deaths we feare the leſſe, and neuer dread the laſt and worſt. There are but two ſtages of the firſt, the bed, and the graue. The former, if it hauehave paine, yet it is ſpeedie, and the latter as it is ſenſeleſſe, ſo it giues reſt. Againſt this there are many Antidotes, and comforts, and we know that an evill that is ever in motion, cannot be fearefull: that onelyonly which both time and tempeſt, nay, eternitie it ſelfe finds ſtanding, is worthy of terror. And let them tremble at it that delight to liue in the former puniſhment. As for the firſt, there are no bypaths of a fairer, or neeerer way, all that travell to the holy land, muſt be content to offer this tribute at the Piſon Caſtle, or gates of death, crownes and ſcepters lie piled at this entrance, and ſeeing God cannot re-edifie without taking downe of this old houſe, I will welcome death. We receiue any homely meſſenger from great perſonages, with due reſpect to their maſters: and what matters it what death it be, ſo it bring me good newes? And what newes can be better then this, that God ſends for me, to make me more happie, then my craſie carcaſe will ſuffer me to be, till it be mended, and caſt in a better mould. Let them feare death, which know him to be as a purſuivant ſent from hell to fetch them: as for vsus, we can paſſe chearefully through the blacke gates, or darke entry of a corporall death, vntounto our glorious manſions aboue: but let vsus proceede, to ſee both deaths, that by them wee may learne our miſery, and ſee Gods greater mercy.
Q. What things are to be confidered in death?
A. The inchoation and beginning, or the perfection and end. The beginning of any act is part of it, and when man ſets his hand to any thing, he is doing it. If there had beene any act of ſpirituall life, man had liued, and God had beene well pleaſed, and his life had beene immutable: ſo on the contrary, when man begins to die, he is a dying, and God ſayes in the very day that thou eateſt, or ſinneſt, thou ſhalt die. Gen. 2.17. Adam was left a dead man, as ſoone as hee had taſted of the tree, and every man is craſie from his cradle. The pace of death is ſoft and ſure, and eueryevery man (liue he never ſo long) is a dying man till he be dead. Deut. 28.22.61.65.
Q. How many deaths be there?
A. Two; The firſt and the ſecond. The ſoule dyes the firſt death, by ſympathie with the bodie, and the bodie dies the ſecond death, by ſympathie with the ſoule. Math. 10.28. Rev. 2.11. Rev. 20.6.14. Yet in nature the ſecond death is the firſt; for, the ſoule dies firſt in ſinne, the puniſhment being inflicted according to the fault. Nevertheleſſe, that is called the ſecond death, becauſe the extremitie of it is to begin after the end and perfection of the firſt.
Q. What is the firſt death?
A. Subiection to the miſeries of this world. Iob 5.7. and 14.1. Earth was made mans Paradiſe, and Palace of pleaſures: but now it is his true Bochim, as the Iſraelites called their mourning place: We begin our life with teares, and therefore Lawyers define life by weeping; If a childe be heard cry, it is a lawfull proofe of his liuing, to poſſeſſe the miſeries of this world: elſe if he be dead, we ſay he is ſtillborne; and at our parting with this world, God is ſaid to wipe off our teares. Labour and paines goe now together, and one word [ponos] is ſufficient to expreſſe both: whence we ſay, he that labours, takes paines, and a woman is ſayd to be in labour, when ſhe is in the travell, and paine of child-births yet by creation God made both to labour without paine; onelyonly with ſinne paine ſeized vponupon the bones, and the minde was poſſeſſed with a wearineſſe, and irkſome loathing of what it muſt doe. Looke into our fields, and there ſhall we finde toyling and moyling, and tyring of our ſelues at plough and ſithe: looke into the waters, and there is tugging and tuing at the oares & cables. Looke into Cities, and there is plodding vp and downe, and ſweating in ſhops, till men complaine of wearineſſe. Looke into Schollers ſtudies, & there is toſſing of braines and bookes, ſcratching the head, even to paleneſſe, and infirmitie. Looke into the moſt pleaſurable place vponupon earth, the Courts of Princes, and there how are men wearied with tedious attendance, emulatory officiouſneſſe, &c. Are not all things full of labour, and labour full of ſorrow? Nay, If wee turne our ſelues to idleneſſe, it is as weariſome as worke. Oh then, what wretches are wee to bee ſo much in louelove with this life? What Gally-ſlaue likes and loues his chaine? Priſoner his Dungeon? Hee is a mad Mariner that ſalutes the Sea with ſongs, and the haven with teares. It is a fooliſh bird, that when the cage is open, had rather ſit ſinging within the grates, then be at libertie in the woods. Children cry to goe to bed, when the more diſcreet call it their reſt. Our God ſayes of the bleſſed, that die in his ſonne, they reſt from their labours. Who can louelove bolts, and fetters, when he may hauehave them ſtricken off, and an Angel of God to ſhine in his layle, as he did once to Peter and open him, both the wooden and iron gate, and bid him be gone? What? a little more ſleepe & ſlumber in the hands of his keepers, rather then follow the Angel of God into libertie? Wee are wonderfully beſotted, if we doe not long after the better life, as often as we thinke of the miſeries of this.
Q. What is the beginning hereof?
A. The loſſe of the good things of the body, as the ſenſe of nakedneſſe, of maieſtie, (whence comes ſhame) of comelineſſe and beautie, as alſo of health, whence man is expoſed to wearineſſe, dangers, ſickneſſe, and a daily dying. Gen. 3.7.10. Deut. 28.21.22. Of all the creatures man was moſt comely without a covering. Beaſts would be naſtie without haire, and birds without feathers: God apparels them in their excrements, becauſe their temper was not ſo exquiſite as mans, whoſe beautie was to be bare: and I cannot but wonder, that pride ſhould be crept into clouts, which are the enſignes of ſhame. Our fineneſſe is our filthineſſe, and our neatneſſe our naſtineſſe, if we grow proud of what ſhould humble vsus. Againe, ſuch a maieſty was in man, that the very bruit beaſts ſhould hauehave reverēced it, which now being covered, they contemne and diſpiſe. OnelyOnly ſome reliques of it remaine, to teſtifie what was once in man, the very Lyons will winke to looke man in the face, and the Crocodile with a kind of remorſe, will waſh the face of man with his teares, whom he hath apprehended. And now we cover not our faces and hands, becauſe they are as yet the greateſt ſeats of mans maieſtie. Furthermore, for comelineſſe, what deformities are in the faireſt? Abſolons ill qualities ſhewed his temper was not abſolute. In beautiful faces all hold not proportion, and it were no ſinfull mixture, if there were an abſolute ſymetrie of all parts. And for ſanitie, it is well ſeene by the infinite diſeaſes of the body, what a dyſcraſie is in the whole. A horſe hath not ſo many infirmities as a man. Ariſtotle thought it came from the worke of nature, being more curious in man, then any other creature. Hence an error more dangerous, and by conſent of parts inlarged: but Ariſtotle was a pegge too low, ſeeing the whole diſtemper came from ſinne, &c.
Q. What elſe?
A. Subiection to the miſeries which come by the loſſe of externall good things, as firſt of ſuch things, wherewith the life of man was honoured, as the loſſe of friendſhip, honour, rule over the creatures, eiection, or caſting out of paradiſe, with an interdiction, or forbidding of vsus to enter by the Cherubius. Secondly, of things neceſſary for the maintenance of this life, as of food, which though he laboured vntill he ſweat againe, yet ſhould the earth bring forth briers, thorns & thiſtles. Alſo of raiment, and clothing, without which he ſhould ſuffer extreame cold & nakednes. And laſtly, in all his poſſeſſions and goods, continuall calamitie and loſſe. Gen. 3.17.18.19.23.24. Deut. 28.29.30. &c. Sorrow for loſſe of friends, diſgrace in the creatures, turning out of Paradiſe, like ſome baſe borne brood, vnworthy of ſuch a princely palace: if he might hauehave left it like a tenant, or ſold it like an owner, it had bin ſome credit vntounto him: but to be caſt out for a wrangler, & hauehave the good Angels turne againſt him, which were created as his guard, muſt needs much perplex his mind, & could be no les then foerūners of his end. Add to this, his food with famine & faintnes, his corne with cockle, his ſweat to drineſſe of body, & drines of graine (the very earth being now become a mother of weedes, and ſtep mother of wheate) his cloathing eyther clogging nature, in keeping it too hot; or over-little, leauing it to the annoyance of the ayre, and to ſtarue as well with cleanlineſſe of apparell, as cleaneneſſe of teeth: and laſtly, eueryevery calling ſubiect to calamitie, and goods leaſt good when moſt need; and we cannot but conclude, that all theſe together were great haſtners of his death: but aboue all, ſeeing now in ſtead of a bleſſing, Gods curſe was carried withall, and could be no leſſe then a devouring canker, or wartwort in all his actions and poſſeſſions. Sinne lockes vp a theefe in our counting-houſe, which will carry away all, and if we looke not vntounto it the ſooner, our ſoules with it.
Q. What is the perfection and end thereof?
A. The going out of the Spirits, whereby the Soule departeth from the body, and the body afterwards is returned and reſolved into the earth, and other elements, whence it was taken. Gen. 3.19. Eccl. 12.7. Obſerue, that neither ſoule nor body die, but onelyonly the Spirits that hold them together: they fall aſunder by the extinction, conſumption, or congelation of the Spirits that runne along in the bloud, &c. Here then is nothing but improvidence, that addes terror vntounto this death. Let vsus but thinke of it, and wee ſhall not feare it. Doe wee not ſee, that even Beares and Tigres ſeeme not terrible to thoſe that liue with them? how may wee ſee their keepers ſport with them, when the beholders dare ſcarce truſt their chaine? Let vsus then be acquainted with this death, and we ſhall be the better able to looke vponupon his grimme countenance. I am aſhamed of this weake reſolution, that we ſhould extoll death in his abſence, and be ſo fearefull in his preſence. Often in our ſpeculations hauehave wee freely diſcourſed of ſuch a friend, and now, that hee is come to our beds ſide, and hath drawne the Curtaines, and takes vsus by the hand, and offers vsus his ſervice, wee ſhrinke inward, and by the paleneſſe of our faces, and wildneſſe of our eyes, wee bewray an amazement at the preſence of ſuch a gueſt. Doe we not ſee that there is no helpe to heale vsus, but by pulling all aſunder? Lord, teach me while I liue, to die vntounto ſinne, and liue vntounto righteouſneſſe, that ſo when I ſhall die vntounto nature, I may liue vntounto glory. Our ſinne hath made it bitter, and thy mercy hath made it better then life Good Phyſitians when they apply their Leeches, ſcoure them with ſalt and nettles, and when their corrupt bloud is voyded, imploy them to the health of their Patients. This Eſau in ſtead of frownes, ſhall meet vsus with kiſſes, and although wee receiue a blow from his rough hand, yet the very ſtripe and ſtroke ſhall be healing. I will therefore never grieue to tread in the ſteps of my Sauiour to glory. I know, my laſt enemy, by his goodneſſe, ſhall be my firſt friend in my paſſage to another world.
Q. What is the ſecond death?
A. The ſubiection of man to the miſeries of the world to come. Rom. 2.5. An heaping of wrath againſt the day of wrath. The little ſparke of immortality, and beame of Gods eternity, through ſinne, of an inualuable bleſſing, becomes an intollerable curſe, ſubiecting of vsus to the miſeries of another life: Oh, that we could feele this as well as the other, and vponupon the firſt groanes ſeeke for eaſe. What mad man will purchaſe this crackling of thornes (ſuch is the worldlings ioy) with eternall ſhrieking, and torment? But it is no marvaile, ſeeing onelyonly wiſe men ſeeke for remedies before their diſeaſe: ſenſible patients, when they begin to complaine: as for fooles they will doe it, too late. Oh that wee could weepe on earth, that wee might laugh in heauen. Who would not be content to deferre his ioy a little, that it may be perpetuall, and infinite? Better that wee ſhould weepe with men, and laugh with Angels, then fleering with worldlings, and iolly ones, to gnaſh and howle with Devils.
Q. What are the beginnings thereof?
A. In this life as forerunners, emptineſſe of good things, and fulneſſe of evill, as ignorance of minde, terror of conſcience, and hence a flying from God, and hiding of our ſelues, rebellion of will, inordinate affections, finding the reines looſe in their neckes, and like wild horſes, carrying vsus over hilles and rockes, and never leauing vsus, till we be diſmembred, and they breathleſſe; or on the contrary, if God reſtraine them by pulling them in with the ſudden violence of the ſtrait hand of his Iuſtice, they fall to plunging, and careering, and never leaue till the ſaddle be emptie, and even then dangerouſly ſtrike at their proſtrate rider: for after terror of conſcience, filthy luſts get the dominion, and bring men into a deepe ſecuritie and ſenſeleſneſſe of their miſery, and like blind Sodomites, they are groaping after evill, when God ſmites them. It is iuſt with God, that thoſe which want grace, ſhould want wit too: It is the power of ſinne, to turne men into ſtockes and ſtones. Eaſie warnings neglected, end ever in deſtruction. His a mercy of God to warne vsus by our conſciences: yet as ſome children grow careleſſe with often whipping; ſo ſome ſinners grow more ſenſeleſſe, and ſtupid by the often & frequent laſhes of their conſciences. But alas, ſecuritie and preſumption attend, even at the threſhold of ruine, and bring a man to be without all ſenſe and feeling of his miſery: onelyonly God who knowes by an vnwonted blow to fetch bloud out of the ſturdieſt heart, can ſo ſtrike, that conſcience after all this deadneſſe, ſhall looke wonderfully agaſht vponupon the ſinner, and driue him to horrible deſpaire. Gods judgements are the racke of godleſſe men; if one ſtraine make them not confeſſe, let them be ſtretched one wrench hyer, and they cannot be ſilent; and therefore ſecuritie is euer accompanied with deſpaire in the end, and a fearefull expectation of judgement. Nay, whiles they liue here, God doth often bring vponupon them ſome extraordinary judgement. Thus then you ſee the ſymptomes of the ſecond death, horror of conſcience, from whence flight and occultation ariſe; then ſecuritie breeding in men the ſenſeleſneſſe of ſinne, and deſpaire for it, and laſtly, ſome extraordinary judgement of God. Eph. 4.18. Deut. 28.28. Gen. 3.10. The things of this life when they come vponupon the beſt tearmes, are but vaine; but when vponupon ill conditions, burdenſome; when they are at beſt, they are ſcarce friends: but when at worſt, tormentors. Alas, poore worldlings. how ill agrees a gay coat, and a feſtred heart? What availes an high title, with an hell in the Soule? Lord heale theſe evill ſymptomes of the ſecond ſorrow, leaſt I ſleepe in the moſt miſerable death.
Q. What is the perfection of it?
A. An eiection, or eternall ſeparation from the face of God, and an iniection, or caſting of the Soule immediately after the firſt death into hell, where there is an increaſing of ſinne, but more truely of torment, their ſinnes being turned into ſorrows, and they then finding no pleaſure in evill; for ſinne being the greateſt miſery, and moſt oppoſite to good, cannot but be the principall part of their torment. Furthermore, a reſervation of the body in the graue, as in a dungeon, againſt the diſſolution of the world by fire, and day of judgement, when after the reſurrection, both body and ſoule, meeting together againe, ſhall be caſt into hell fire, where there is both an increaſe of ſinne, of the gnawing worme of conſcience, and torment, and from hence weeping, wayling, and gnaſhing of teeth. Weeping is the expreſſion of ſorrow, and ſorrow cooles the heart, and cold makes the teeth to chatter, ſo that their torment and miſery ſhall be intollerable. Sinne ſhall increaſe the worme of conſcience and conſcience ſhall make all to ſympathize with it in ſorrow, and ſorrow ſhall be angmented by fire and cold, ſuch paines ſhall the damned indure in hell, as never eye ſaw, nor eare heard, nor can poſſibly enter into the heart of man. Iſa. 30.33. Math. 13.40.42. & 25.41. 2 Theſ. 1.9. Rev. 20.14. The Papiſts neare adioyning to hell make three places more, as Limbus, of the Fathers before Chriſt, of Infants before Baptiſme, and of Purgatory for ſatisfaction. As a Caldron hath brimmes, and a bottome; ſo hell is the bottome of the Caldron, Purgatory is the middle, and the Fathers, and Infants were in the brimme. Wee ſay in all ſcalding and fiery inſtruments, the greateſt heat is in the top: but this ſeething Caldron, though it did hemme in the Fathers, like the gard of a gowne, yet was it full of pleaſure vntounto them, onelyonly infants being in the next border, had neither paine nor pleaſure. Here is a rale of Limbus, without either welt or gard yet ſo plaine and palpable an error, that it confutes & confounds it ſelfe. God, his law, mans life, his recompence, ſocietie, and Sauiour, doe all exclaime againſt ſuch dreames of Limbus, and Purgatory. Firſt, God deales with all mankind, either in iuſtice, or mercy. Secondly, his law is either broken, or kept; and of ſacrifices for all ſinnes and ſinners, there are none appointed for the dead. The law then whom it caſts in this world, it condemnes in the world to come without redemption; and God is iuſt in the higheſt degree, and therefore takes no expiation out of his ſonne, and if he once admit it in his ſonne, he is like wiſe mercifull in the higheſt degree, and therefore ſends none to Purgatory or Limbus, whom he ever meanes to recall backe againe. Thirdly, mans life either pleaſeth, or diſpleaſeth God, and all men walke but in two pathes; and ſo come accordingly to their ends. Fourthly, the recompence is either hell or heauen, the one prepared for the reprobate, the other, for the elect, and of a third place, Scripture makes no mention. A gaine, the bleſſed reſt from their labours, eſpecially, ſinne, and puniſhment: therefore the curſed liue in both: and as ſin is the moſt grieuous labour to the godly. Rom. 7.24. ſo ſhall it be the greateſt torment to the wicked. Either after the firſt death we reſt from this painfull labour, which is a peece, yea, the greateſt part of our heauen: or elſe we liue in it, which is no leſſe then hell it ſelfe. Fiftly, after the firſt death wee meet with no other ſocietie, but either of Angels, or Devils. Laſtly, our Sauiour was a Lambe ſlaine from the beginning of the world, and ſo from that time raiſed againe. Ioh. 11.24.25. Lazarus ſhall riſe againe, why? becauſe Chriſt is the reſurrection, and he was not then actually dead, or raiſed. In the progreſſe of a King, he himſelfe is the firſt mouer, though many goe before him, all are attendants vponupon his perſon, whether they goe before, or follow after. There is then no need to ſhut heauen againſt the Fathers, becauſe Chriſt was not then actually riſen an a aſcended, for they all waite vponupon Chriſt, though they goe before him vntounto heauen. As for children they are either of faithful parents, or of infidels, and therefore are they not excluded from grace and merciemercy. But I muſt abbreviate, or elſe I ſhall grow infinite in laying downe of the precepts of this Art.