The Whole Duty of Mourning and Preparing Ourselves for Death, Part 3
THE Third Branch.
CHAP. I. Containing Spiritual Remedies against immoderate Grief for the Loss of Relations and Friends: Practically considered.
SAint CYPRIAN affords us these two Golden sayings: That we should not too much bewail the departure of our dearest Relations, and when the day of our Dissolution doth approach, that we readily and chearfully Obey God's Call. Let the Comfort then, which Death brings, moderate our Sorrow for our Friends who Sleep in Jesus: why should we be troubled for them who are at Rest? and sit down in Sorrow for them who are entred into Joy? why are we Clad in Black for them who Walk in White? and so many Tears flow from our Eyes for them, who have all Tears wiped away from theirs? It is Storied of the Thracians, that they mourn at the Birth, and rejoice at the Death of their Friends: nor was it without Reason, that they should account those fit to be bewail'd, who are launching forth into the Tempestuous Sea of this World, and attend them with Joy who are got into the Harbour of Rest.
II. We read concerning Lazarus, that Christ Rejoyced when he was dead, but Wept being to raise him to Life: and Chrysologus his Note is very apt to our present purpose; Christ bewaileth not the losing, but restoring of his Life: according to which the Greek Fathers make the Reason of our Saviour's Tears to be, that he should now call him back to a miserable Life: indeed as St. Hierom saith concerning Nepotian, we may say of every one who departeth in Christ, We are not so much to condole his loss of this Life, as to Congratulate his deliverance from the miseries of this Life.
III. Thou wilt say perhaps, it is my Friend, my dearly beloved Friend who is dead, and can I choose but Mourn? But, is he thy Friend, and dost thou envy him his Happiness? dost thou dearly Love him and yet grieve at his Welfare? he is thy Friend, and Death is his Benefit: and shall the Benefit of another, especially of thy Friend be thy Sorrow? I, but he is snatch'd from my Arms, and I have a great Loss in his departure, and that is my Trouble: True, this nature prompteth to, that we should be sensible of our own Loss; yea, Grace requireth that we should be sensible of such a Loss, as it is a Cross inflicted upon us by divine Providence.
IV. Thus Patient Job, Chap. 1.20. When the News came to him of his Childrens Death, Shaved his Head, and rent his Mantle: Signs of that Sorrow, which natural affection put him upon; yea, he fell down upon the ground and Worshipped: Signs, that in his Sorrow he looked higher, at the Hand of God which had done it: but, as with one Eye we look on our Loss, and Weep; so with another Eye we must look on their Profit, and Rejoyce; as it is a Chastisement, we must be affected with Sorrow; and as a Mercy to them we must express our Joy: and thus, whilst we mingle these affections together, our Sorrow will not be Exorbitant.
V. Indeed, when any die, to whom we have reason to fear, Death is the beginning of Sorrow; and there is sad Cause of bitter Mourning: but not for them who die in the Lord: David justly bewailed dead Absolom, because he died in his Rebellion, and therefore despaired of his Bliss; but when the other Child died, he drieth his Eyes, as not doubting its Happiness: they indeed cannot sufficiently be lamented at their Death, who dying in their Sins, drop into Hell; not they who are carried into those heavenly Mansions; saith Isidore Excellently.
VI. Let not, I beseech you, immoderate Grief too much overwhelm you; but when you have shed your solemn Tears, and paid your due Sighs to the memory of your Friends then wipe …our Eyes with the Comfort of Hope; and change your Grief into a Charitable Joy: Remember the Friends you Mourn for, are delivered from the Miseries of this Sinful World, and all the Miseries you so Justly deplore: their Frail Bodies Tremble no more with a shaking Palsie, nor Burn with the violent Flames of a scorching Feaver, they cry out, and lament no more for want of Sleep; nor tumble and roul up and down their uneasie Beds: but quietly rest in the silent Grave; till they rise again to Immortal Glory: which while their Bodies there expect in Peace; their Souls are enlarg'd to a spacious Liberty: no longer are they Confin'd to this Prison of the Body; but gone to dwell in the Region of Spirits; they are no longer exposed to these Stormy Seas; but are gladly arrived at their safe Harbour.
VII. Comfort your selves, with this firm belief, that they are not lost, but gone before us: that the living Body which thou now sowest with Tears shall rise again with Joy a Glorified Creature: that we shall meet in Heaven and never part again, and that with greater advantage of Love and Perfection: the most perfect Secular Amity hath some bitterness, because the best hath some imperfection: but there shall be no Animosity in Friends to disturb each other, because no Sin, nor imperfection: Now indeed if we are Confident of such a Resurrection, Why should we bewail the Dead? Why too much, if we believe they are not lost? Why should we impatiently take it, that they are withdrawn for a time, whom we believe returning to Eternity? why should we immoderately grieve that our Friends go before us, seeing we must quickly follow after?
VIII. Moderate weeping is most highly Commended, for it expresseth a natural affection we had to the departed, but with a Christian-like Moderation of our Grief, whereby our Faith to God-ward is demonstrated: and the reason is manifest; for they rest from their Labours, and their Works follows them: why should we then weep, since they are received into the Throne of Bliss, and are made partakers of Eternity? and St. Cyprian saith, those that depart in the Faith of Christ, they are sent before us, not lost from us: they shall receive Immortality, and be Heirs of Christs Kingdom: again, they who attain to the Glory of God's Kingdom, are to be thought Happy, and in Joy, not in Sorrow, Vexation, or Woe; and therefore not to be grieved for, in that they are departed from us; for of necessity it is, we must either depart from them, or they from us.
IX. Thrice happy were we, if we were received into that Joy, that Glory, that Eternity, whereof the Saints in Christ's Kingdom are Partakers: a Glory Distinguished, but a Joy Communicate; O admirable Mystery! O ineffable Mercy! A Mystery only to those Revealed, whom he in his Mercy hath reserv'd to be Inheritors in the Covenant of Peace, established by his Promise, Confirm'd by his Power, and Confer'd on his Elect Israelites, Glorified by a Saviour in the highest Heaven, even where Cherubims, and Seraphims make Melody and Solace, to the Blessed Trinity.
X. Touching the Inconvenience of immoderate Sorrow, St. Paul, 1 Thes. 4.13. giveth us an Exhortation, I would not brethren have you ignorant, concerning them which are a sleep, that ye sorrow not even as them which have no hope: whence it appears, that excessive and immoderate Sorrow, implieth a diffidence or distrust we have of our Soul's Immortality, Resurrection, and Glorification, whereby we seem to derogate from that Written Verity, who said; Verily, verily, I say unto you, the hour shall come, and now is, when the dead shall hear the Voice of the Son of God, and they that hear it shall live: John. 5.25.
XI. But many Carnal Men there be, whose Spiritual Eyes are dazled, or rather blemished, with Terrestial Objects, and can extend their Intellectual Sight, no farther than the exteriour Object of Sense guides 'em: and these like Nicodemus, will not scruple to enquire, How can a Man be born again which is Old? can he enter into his Mother's Womb again and be born? Little do these consider how, nor know they how there happens Children by procreation, and regeneration: of which sort might Rachel seem to be, who wept for her Children, and would not be Comforted, because they were not: so strangely doth the violence of Passion transport these, as they become Stupid and Senseless in the deprival of a Friend.
XII. To Conclude I wish every immoderate and dispassionate Mourner to Reflect on these two Considerations: First, To Conceive the Matter or Composition whereof he was made, for whom he mourneth: Secondly, The necessity of his dissolution; being enjoyn'd by that universal Doom, which cannot be repealed, to return to that Mould from whence he had his beginning: as to the first, for his Composition; thou shalt find the Matter whereof he was made, Vile, Sordid, and Contemptible, where that Beauty wherein Consisted the eminent part of his Luster, is but Earth, which we make our inferiour Center; yea, though he were by Birth in the highest Rank of Descent, yet the Matter whereof he was Compos'd is but equal with the obscurest Vassal.
XIII. As to the latter, namely, his Dissolution; as the time is dubious to all Men, so is the necessity of the Doom not to be avoided: it was the Pagans Maxime, Earth must to Earth, and it is Pittacus saying; That the Immortal Gods themselves could not Struggle against Necessity: seeing then the Frailty of his Composition, the Necessity of Dissolution, have recourse to him in the depth of thy Affliction, who will infuse into thy Tear-distilling Wounds the Balm of his Consolation: acknowledge thou thy Infirmities with the Publican, and he will act the Faithful Samaritan; restrain thy too tender Affection, as one that is believing; so shall not the Death of thy Happy departed Friend grieve thee, but by the Wings of Faith Transport thee from Earth to Heaven; Translate thee as a Faithful Bezalie, from Idolatrous Babel; to Zealous Bethel, from Edom to Eden; from the Tents of Kedar to the Habitations of Moloc, to those Princely Cedars of Lebanon, from Marah the Water of Bitterness, to Bethesda the Pool of Solace: Finally from this Exile of Tears and Misery, to the Siloam of Joy and Eteral Glory, there to receive That Crown of Life which the Lord hath promised to them that love him
The Close.
TO Sum up this Duty of being ready prepared for Death; we must reflect with Sorrow and hatred upon Sin the true Cause of Man's Vanity: Man in his first Estate was altogether Excellency; God saw every thing that he made, and behold it was good, Gen. 1-31. Surely this was much more true of Man the Master-piece of the Creation, not Vanity, but Divinity was his Nature; he was not Envelop'd with Rags of Frailty, but Enobled with Robes of Innocency; nor did he walk in a Vain Shew, but a Sacred Representation of God himself.
II. And now if you would know how this Flower was Blasted, it was by the Breath of the Basilisk; how this Image was defaced, it was by the Poison of the Serpent; how Man became Vanity, it was by reason of Iniquity: this Verifies that saying of the Wise-man, Prov. 28. He that soweth iniquity shall reap Vanity.
III. Let us provide then for our selves another, a better Estate, than the best which this World affords, an Estate of Glory in the Heavens; Man's best Estate on Earth is Mutable, but that is Durable; Empty, but that is Satisfying; Uncertain, but that is Sure; only for term of Years, but that is for Eternity.
IV. That we may be ready prepared to meet this certain Herald of the Grave; let us carefully provide for that Hour, and set our House in order, take leave of our best Relations and Friends, and support our selves with the Comfortable Hopes of Immortal Life and a Glorious Resurrection; and that Death come not upon us unawares, let us always observe what Christ did instruct his Disciples, Watch therefore, for ye know neither the day, nor the hour, wherein the Son of Man cometh.
V. That Person hath not well Conned over his Lesson of Happiness, that is loath to go to it, though it be through a dead Sea; nor can he be Justly thought desirous of Heaven; who is unwilling to shake Hands with Earth: it was justly said to that Lame Beggar, who refused the offer of his Prince to take him into his Coach, Thou well deservest to stick in the Mire: and surely it is but fit that they should live and lye in Sorrow, who are unwilling that Christ should take them up to himself.
VI. Let Peace and Tranquillity of Mind be our Continual Study; and therefore in whatsoever State we are here, let us learn to be Content, be it never so mean, so as not to repine; and let us not be Content, be it never so high, so as to rest satisfied; and whether our Estate in this World be high or low, let the first and best of our desires and endeavours be after that Estate which is not a Shadow, but a Substance; not a Lease but an Inheritance; not Vanity, but Felicity, and shall be far more in the Fruition, than it is in the Expectation.
VII. Are our Friends for the present in a flourishing Estate? Take we heed how we Launch out either our Hopes, or Love too much towards them, considering that they are but Vanity, and therefore our Hope which is placed on them will end in Shame, and our Love in Vexation.
VIII. Why so big with Expectation of Advantage or Advancement from thy Rich Ally, Honourable Lord, Potent Friend? Alas, thou dost but set thy Foot upon the Water, which cannot bear thee: why so inflam'd with Affection to thy beautiful Wife, Child, or near Relation? Alas thou dost but embrace a Shadow in thine Arms, which cannot, nor must not stay long with thee: but set thy Affections on Heaven; to the possession whereof he will bring us, who hath purchased it for us.
IX. Now because Death daily attends us, let us wait for it, and consider well these Four things: First, Whence thou camest: now, this thou art told, That Sinners begat thee in Sin; and miserable Wretches brought thee into this Vale of Misery: So that thy Conception was Sin, thy Birth Misery, thy Life a Punishment, and thy Death a Torment; and the longer thy Life is, the more Sin thou wilt have to answer for. But perhaps thou wilt say, To what end is this humane Life lent thee? Why, only to gain a Heavenly Life; and this is all Divine Love aims at: that thy Life may seem shorter, and thy Labour less.
X. Secondly, Consider whether thou goest; thy Life, which like a Flower is subject to fade and decay, tells thee, That thou art in a passing State: but let it rejoice thee to think, that thou goest to thy Fathers; and be comforted in this hope, thou shalt be buried in a good old Age: therefore, let it not trouble thee to live, nor affright thee to Dye; but live in Patience, and dye in Desire: though thou dost here for a while bewail thy Sorrow, thou wilt at length forget thy Banishment, and return to thy own Country.
XI. Thirdly, to express what thou art, what Language can that unfold? Dust, and Air, this thou knowest; and to Dust thou shalt return, that is certain: Man is a sickly, diseased, empty thing, and every Man shall be turned into nothing. This none can plead ignorance in; for our Metal is a moist Humour, and the Mould no better, in an unclean Womb; condemned sooner than born, that's our condition: our best Stock is the Seed of Abraham; and with Job, we say to Corruption, thou art our Mother; and to the Worms, thou art our Brethren and Sisters: these are our great Kindred; our dwelling is amongst Insects, our quantity vile, our weight lighther then Vanity, our worth, nothing. What then is our being? a Dream and Sorrow.
XII. Fourthly, Consider what thou shalt be; thou knowest what thou art, and therefore dost know thy self not to be; but yet thou dost desire both to be, and to know what thou art; for to see God, and to live with him, is to enjoy him: and this is eternal Safety, and secure Eternity: this may be admired, though hardly understood; yet better understood, then can be expressed: therefore to thy Soul say, O Soul, that art ennobled with the Image of God, adorned with his likeness, espouto him by Faith, redeemed by his Blood, endowed with his Spirit, ranked with his Angels, What hast thou to do with Flesh? but to contemplate on that brightness, that sweetness, and pleasure, which remaineth for thee in that Vision, where thou shalt behold Christ Face to Face for evermore.