Twenty-Five Sermons, Sermon 13
A FUNERAL SERMON: ON
1 KING. xix. 4.
It is enough, now, O Lord, take away my life; for I am not better then my fathers.
THe several aspects that this passage, and speech of Elias, gives to the meditations of those who have consider'd and dwelt upon it, occasion a divers apprehension and judgment of the nature and purpose of it: some taking notice of some sudden pangs and qualms of weakness and discontent: others observing the strength and appearance of Piety. And, indeed, Tertullians Maxim holds good here, and is of Universal truth, In optimis nonnihil est pessimi; The best, and most sanctified, and refined Saints, have some remainders and dregs of infirmity and imperfection; overtaken sometimes with slips and weaknesses.
See this holy Prophet, of so high a pitch of Piety, that he is accounted by some, not a mortal man, but a glorious Angel cloathed with flesh; yet surprized with humane, and blameable infirmities, and breaks forth here into an unadvised, sudden passionate, both fear and wish, It is enough, now, O Lord, take away my life, for I am no better then my fathers.
So that this motion, and speech of Elijah, it is a mix'd speech, made up of two several Ingredients:
1. Here is foreign, something natural, and carnal, savouring of weakness; a pang of discontent and weariness.
2. Here is foreign, something good and spiritual; though it be somewhat tainted with unseasonable circumstances, yet separate the precious from the vile; purge, and winnow it from the chaff of some malignant infirmities that attend it, and we shall find it a speech truly Christian, and Heroical, and of an eminent pitch and strain of Piety.
First, look upon it as natural, and carnal, and savouring of weakness. The very carriage of the Prophet, the context of this Scripture, and the unsuccesful event, must make us suspect it as questionable, and doubtful: He hath a little forgot his constancy and courage; and Iezabels threatnings and persecutions have cast him into some fits and grudgings, of fear and infidelity. And this very passage, I suppose, makes S. Iames, chap. v. 17. to take notice of Elias, as of a man of weakness and imperfection. Elias, saith he, was foreign, A man subject to like passions as we are. Let's not gaze and feed our eyes with this nakedness of the Prophet; go we backward, rather, and cover it; and, in one word, consider the benefit of it, and use, to our selves.
The Prophet is permitted to fail in this particular, and his failing is registred, and the Apostle takes notice of it;
1. In honorem Eliae: 'Tis strange, but true; This blot of infirmity, it serves for the honour and dignity of him. He was so eminent for Grace, in such a splendour of Sanctity, that purposely the Holy Ghost is fain to let us know he was a man, lest we should deem him an incarnate Angel, his Piety was so conspicuous. The world could easilyer discern Grace and Heavenliness in him, then nature and infirmity: So that the Prophet here; and the Apostle elsewhere, are glad to tell us, he was a frail creature. Thus it was with Paul and Silas, so glorious in their words and works, amongst the Lystrians, that they took them for gods; and therefore the Apostles were enforced to confess, they were men subject to the same passions with them, Acts xiv. 15. It is the glory of Religion, when it shines in its full strength; it makes their faces shine like Angels. It may shame our weak glimmerings of Piety, so much overlaid with carnality and gross infirmities, that we need not doubt we are men, but question whether we are Christians.
2. Elias, and so the Saints appear in the Scripture clogg'd with infirmities, to moderate their honour, lest it be excessive, and beyond bounds. Look upon them as Saints, but remember them frail creatures. God purposely sets these Foils on his Saints, to allay our esteem of them. The Church of God in several ages hath had divers conflicts concerning the Saints, and their falls and infirmities. The Manichees in S. Augustines time, urged and exaggerated them, as if the God of the Old Testament had liked and allowed them; and Moses, and the Scripture, had, by their report, authorized and approved them. They went too farr, to inferr, from the relation, the consequence of approbation. Contrary, the Papists now excuse and extenuate them, as if there had been no need that the God of the New Testament should pardon and remit them. They denied them to be Saints; these deny them to be men. We must go a middle way; Reverence their Sanctity, Pity their Infirmities: Learn to distinguish Inter puritatem fontis, & impuritatem vasis. They have their flaws, and slips, and foyls, that Christ only may be King of Saints, and the Holy One of Israel.
3. Elias, and the Saints appear to us in infirmities, to teach and assure us the possibility of imitation. Naturally, we are ready to put off these examples of the Saints in Scripture: What talk you of Elias? or Moses? or Paul? These were Saints; we must not think to come near them. Thus we set them aloft, and beyond imitation, as half-gods; whereas the Scripture presents them as men of our size. Thus the Israelites gave over the hope of winning of Canaan; Oh! they are Giants, we are Grass-hoppers. No such matter. Elias had his passions and weaknesses; and though he was eminent, yet not transcendent, but within the sphere and compass of imitation. 'Tis a policy of Satan, to stave us off from imitation of the Saints, by a fond superstitious admiration of them.
But my aym and purpose is to look upon this speech,
Secondly, as sever'd from passionate and unseasonable Infirmities; and to set it in just, and due circumstances: and then it is a speech of admirable Piety.
The words are a Suit, and request, made by the Prophet for his death, and dissolution; he made request for himself that he might dye.
In it observe two Particulars;
1. The Suit it self, O Lord, take away my life.
2. A double Meditation that works him to this desire and request for death.
1. Is a full contentation, and present satiety; Satis est, It is enough.
2. Is an apprehension of his natural condition and frailty, I am no better then my fathers.
First, for his forwardness to dye, and motion he makes for it. Conceive it in three Particulars:
1. Optat; Here is an holy Wish.
2. Orat; That's more; he makes an holy Supplication.
3. Resignat; He yields himself up to God in an holy Resignation.
I. Optat; He expresses his willingness, he wishes to dye. For fuller understanding of this willingness to dye, let us consider,
1. The Nature of it.
2. The Grounds, and Occasions of it.
3. The Evidences, and Strength, and Power of it.
1. The Nature of it. To flesh and bloud it is a strange paradox; that death should come within the compass of a Wish; whereas Nature, and Reason, and Religion too, all seem to lead us to the preservation and maintenance of our Life, and Being. 'Tis true, and yet Elias his case is here allowable, and of ordinary use and practice too. The Saints of God may, and are willing to dye, and wish for it; but yet with these Caveats:
1. Caveat; In these wishes for Death, they apprehend Death in a limited Consideration;
1. In the apprehension of Nature, as it is a state and condition of Separation and Destruction; so we all shrink at it, and flee from it. 'Tis that impression that God hath planted in us, a care to preserve, and maintain our Being. Death thus apprehended, makes David beg respit, Psal. xxxix. 13. O spare me, that I may recover strength, before I go hence, and be no more. Psal. vi. 5. In death there is no remembrance of thee. This makes S. Paul sigh and groan. We would not be uncloath'd of this garment of our flesh, but enter immediately into immortality. Nay, amongst others, even this apprehension made Christ wish escapal and deliverance. He fear'd, and wish'd, and begg'd escapal.
2. In the apprehension of Religion; as Death comes with a malediction, that makes it dreadful. Were Death onelyonly a consequent of Nature, or a contingency of Fortune, or a contrivance of Man, some more manly resolutions may willingly undergo it. But as it is the stroke of Gods anger and indignation, that heads the arrow and dart of Death; and as it is attended with that train of evils and curses that follow Death, that's matter of horror. To see Death on a pale Horse, is dismal, Rev. vi. 8. but to see Hell following after him, that's dreadful. To look into the Grave, and see the Worm of Corruption, 'tis sad; but to look lower, and to see that never-dying Worm, gnawing, and consuming, that's unsufferable. Thus it is not desirable: But then,
3. In the apprehension of Faith, we find Death altered and changed; nay, sanctified, and sweetned to us; made useful and advantageous; and so it is acceptable and desirable. Death, in its own nature, is Gods Serjeant and Officer; the appearance of such an one to a debtor, or malefactor, is fearful, and they run from him; but to a friend, or acquaintance, he is as a messenger of love, and we willingly admit of him. This Officer comes to a Christian, not to arrest, or attach him, but lovingly to invite him. 'Tis made an in-lett into heaven, a passage to eternity: Oh, When shall I come, and appear before God!
2. Caveat. The Saints desires of Death are alwayes conceiv'd with a limitation of submission to Gods will, and appointment. In this case, S. Bernard gives us a good rule of conformity to Gods will and pleasure. He makes a threefold subjection of these desires to God:
1. Is, Quod certum est Deum nolle, execremur nos: When Gods negative is clear and express, he rejects our desires; we must yield and give over: As it was with Moses, he begg'd often of God to go into Canaan; at last, God gives his peremptory denial, Speak no more to me of this matter; and Moses gave over.
2. Is, Quod certum est Deum velle, velimus & nos: When Gods will is express and absolute, then we must absolutely desire it. When God did definitively appoint Moses to dye, Go up to the Mount, and dye; Moses yields presently: He dyed according to the word of the Lord, Deut. xxxiv. 5.
3. Is, Quod incertum est, utrum velit, an nolit; neque velimus ex toto, nequc non velimus, neutri parti nimis inhaereamus: When his will, for Life or Death, is hidden, and secret, then we must bring down our desires from an absolute Petition, to an humble and submissive Subordination. Thus that good Bishop in S. Bernard, tempers his desires and prayers for Death; Domine, si adhuc populo tuo sum necessarius, non recuso laborem; fiat voluntas tua; desidero requiem, non recuso laborem.
3. Caveat. The Saints desires of Death are limited, and stinted with an holy moderation. In this case, what the School-men resolve of Christs desire of Life, we may conclude of the Saints desire of Death; it was an act of his foreign, not of his foreign; it was a moderate willingness, not a resolute will: As S. Paul expresses it, 2 Cor. v. 8. a foreign, they had rather, Phil. i. 23. a foreign, 'tis better to dye. These desires of Death, are not so much an foreign, what they purpose, and fix upon; as an foreign, what is pleasing and acceptable. As Gerson expresses it; they have mortem in desiderio, but yet they have vitam in pätientia; they desire death, but they will with patience endure life. Ask Saint Paul what he wishes, what is his choice, and longing? Oh! 'tis to die; it is his foreign. Ask him what he wills; that's to abide still, as God sees cause.
You have seen the nature of Elias his willingness to die: See now,
2. What occasions this willingness in Elias to die. Besides those main grounds that work the hearts of Gods children to desire death, and to wish it with comfort; as,
1. That the power and sting of death is vanquish'd, and swallowed up in victory.
2. That Christ's death hath freed us from the fear of it.
3. That death puts a blessed end to all sin, and corruption.
4. That it opens unto us a blessed entrance into glory. Besides these, the spirit of Elias is wrought to this willingness, and desire of death, upon these Occasions,
1. Taedio afflictionum. Elias his life was beset with many vexations, and afflictions, the hatred of the whole Kingdom was upon him; he was a man whose life was imbitter'd with sorrows. 'Tis one blessed end, and issue of afflictions, they wean us from the desire of life. Prosperity glues us to this life, Afflictions loosen us. O mors quàm amara! How bitter is death when we are at ease! O mors, quàm jucunda! How pleasant is it when we are in torments. These minores mortes, fit us for the great Death. S. Paul's fightings with beasts at Ephesus, made him willing to grapple with this. When the soul of man finds no footing on outward things, then it wishes it had the wings of a Dove, that it might fly away, and be at rest. Happy afflictions that fit us for death!
2. Grief for the miseries of the Church; That goes nearer. In private sufferings, a Christian can be more contented, when it goes well with the publick; but if the Church lies under misery, that makes an Elias to call for death. Old Eli, who digested well enough his private sorrow; yet, when the Ark was taken, He fell off from the seat backward, and he died. The Saints are loth to see evil days, to outlive the prosperity of Gods people. The Lord shall make thee see Ierusalem in prosperity all thy days.
3. Sensus impotentiae; An apprehension of an inability to do any more good. Elias was tired and wearied-out with the gain-sayings of Idolaters, he had conflicted with their obstinacy: Ahab is hardned, Iezabel enraged, Baal restored, Gods Prophets are persecuted; he sees no success of all his pains, he is weary of his life. As the soul in the body, if it be hindred of action, it forsakes the body presently; so the spirit of Elias finding he could not prevail, it desires to relinquish an ungrateful world, and to retire to Heaven.
4. Praegustus coeli; The anticipation and feeling of those joyes, of that rest, and bliss, whetts the appetite of Elias, to desire possession and fruition of them. If there be so much comfort in lumine Prophetiae, how much more is there in lumine Gloriae? If Mount Carmel, and the Visions there, be so ravishing, what is Gods high and holy Mountain, and those Revelations? No question, Saint Paul's rapture, bred in him an high measure of heavenly-mindedness. If the assistance of one Angel, feeding the Prophet, was so ravishing, what will be the society of innumerable Angels? If Communion with God upon Earth be so gladsome, how unspeakable will Communion in Heaven be? Si bonus es, Domine, animae quaerenti, quanto magis invenienti?
These were the grounds and occasions of Elias his willingness to die. But,
3. What evidences of this willingness to die will appear in Gods children, and what is the strength and power of it?
1. It will appear in encouraging them against the forethoughts of death; the thoughts of death are not ghastly to them. Their frequent meditations and desires of it, make them acquainted with it, and familiar to them. Nemo timet facere, quod se novit benè didicisse. Gerson.
2. It will free them from dismayedness at the approach of death, make them willing to entertain it. Gods calling them to death, they presently hear. Non clamores tantum, sed susurros divinos statim percipiunt. The very beckning of Gods hand makes them hasten to him. It was no more 'twixt Moses and God, but, Go up and die. Thus Saint Paul, tell him of bonds, I care not for death, saith he.
3. It will bear them out in the conflict and onset of death. Makes a Christian smile at the face of it. How peaceably died Iacob, Aaron, Moses, and Simeon? As Saint Bernard of Christs yielding up the Ghost, Quis tam facilè, quando vult, dormivit?
4. It makes them triumph over the most tormenting, and cruel deaths. The three Nobles in Daniel slighted the furnace; Martyrs kissed the stake; they would not accept of deliverance; like valiant Souldiers that are desirous to be put upon desperate Services.
That's the first, Optat; Elias wishes to dye, so willing is he to it.
II. Orat; He makes his prayer that he may die; That imports more.
1. Prayer, is a deliberate desire. Sudden wishes vanish, and die in us. Many have some pangs of mortification, and leaving the world, as Balaam had; but would be loth God should take them at their word, like him in the Fable. No; Elias and a Saint goes further; it is their deliberate wish. All things considered, they judg it best for them, they exercise their hearts towards it, waiting with Iob, groaning with S. Paul, begging with Simeon, their dissolution.
2. Prayer, it is a religious desire, a matter of devotion, and holy supplication, tendred to God, framed into their prayer. A natural man, or a wicked man may have wishes to die, and deliberations. So had Achitophel, and Iudas; but they presented not these desires in prayers to God. The Saints die like Ioab, at the horns of the Altar, by prayer sacrificing their lives to God; like old Simeon, brought by the Spirit into the Temple, and there praying for death.
3. Prayer, it is a restrained desire. Prayer extends the will, but restrains the power. He is willing to die, Oh that I had wings like a Dove! but is not the disposer of his life to part with it at pleasure. Were our lives our own, we need not beg leave of God to lay them aside. His Petition, 'tis a real Confession, that our time is in Gods hand, not in our own. We may be waiters, and suiters, and in desires hastners, but not executioners of our own death. As Gregory saith, we must like Elias be in ore speluncae, or in ostio Tabernaculi; with Abraham, ready to receive death, not to hasten it to us. In preparation we must hasten, not in execution. Our hastning must not prevent Gods coming; Hastening to the coming of our Lord Iesus, 2 Pet. iii. 12. not before his coming. That's the second, Orat.
III. Resignat; Take away my life; it is an act of resignation. He directs, and tenders, and resigns it up to him; and that upon divers Reasons:
1. Ob jus dominii; He yields up his life to God, as the Lord of it. No man lives to himself, and no man dies to himself; whether we live, we live to the Lord, whether we die, we die to him; whether therefore we live or die, we are the Lords, Rom. xiv. 7. placed here in our stations. The issues of life belong unto him. We are not Masters of our time, or life. David served his time according to the counsel of God. Old Simeon begs his dismission.
2. Ob fidem depositi. He commits his life to be kept in the hands of God. The Saints in their death, do not utterly relinquish, and for ever depart with life, but they depositate and intrust God with it. Thus Tertullian, Our life is, in deposito apud Deum, per fidelissimum sequestrem Dei & hominum Iesum Christum. Those things that I have committed to him, he will keep. Our lives, they are the pledge of our faith we leave in Gods hand. Thus David puts his life into Gods hand; My time is in thy hand, deliver me from the hand of mine enemies, and from them that persecute me, Psal. xxxi. 15. So, our Saviour, Father, into thy hands I commend my spirit.
3. Ob specialitatem modi. It is strange; being in the fear of death, he begs death; he flies for his life, and yet he flies from it; desires to die, to escape death. True, but this suit of his is, for the special manner of his death, and dissolution.
1. Ut non violenta, sed placida morte. He desires to escape Iezabel's cruelty; begs of God to dispose of him to a peaceable death, and dissolution. Deliver my darling from the power of the Dog, Psal. xxii. 20. An foreign, it is inter beneficia; a favour, and a blessing, to be asked, and sought for. 'Twas granted to Iosiah, to die in peace; so, to Hezekiah. Iob accounts it a blessing to die in his nest, Iob xxix. 18. David desires to fall into the hands of God, rather then into the hands of men. Blesse God, that we can close our brethrens eyes in peace; that they are gathered into the barn, like ripe Corn, by the Sickle of death, not by the Sword of an enemie.
2. Ut honesta, non probrosa morte. Take thou my life away, let not Iezabel have her will on me. 'Tis an honest, and honourable wish, Decorè cadere; as Saul, That the Philistines mock me not, 1 Sam. xxxi. 4. Not to have the death of a Dog, or the burial of an Ass. 'Tis that which the Church bewails, Psal. lxxix. 2. The dead bodies of thy servants have they given to be meat unto the fowls of the heaven, the flesh of thy Saints unto the beasts of the earth. Those two Witnesses in the Revelations, whom spiritual Iezabel slays, she suffers their dead bodies to lie unburied, in the streets of that great City.
3. Ut non in Deum contumeliosa morte, sed honorifica moriatur; that he might die such a death, as God be not dishonoured by it. It was the trial of Baals deity, that he could not rescue his Priests from destruction. Iezabel hath sworn by her false Gods, that Elijah shall suffer. See now, it stands God upon, in point of honour, to rescue Elias; and Elias begs such a death, as might not make Iezabel blaspheme and insult over God. 'Tis the desire of Gods children, to die for the greatest advantage of Gods glory; That God might be magnified in their bodies by life or death. Thus it is said of Christs prediction of Saint Peters death, by what manner of death he should glorifie God. Is martyrdom the way of glorfying God? The Saints run to it. Ey, but it will make the enemies of God insult the more: Elias prayes against it; Athanasius fled from it. They desire to die for the greatest purpose, that their deaths may be precious, and rich.
So much for the first, Elias his willingness to die.
Now follow,
Secondly, The two Meditations that work him to this willingness. To speak of one of them onelyonly; and that's an holy satiety, Satis est, It is enough. Take it in these four Expressions;
1. Satis vitae meae; It is enough, Lord; I have lived long enough. The Saints of God can set a full period, they can stint their desires of longer life. They wish not an eternity here. A worldly man, Oh, he could part with another life, might this life last always. No, 'tis Gods blessing to his children; they are satisfied with length of days, Psal. xcii. 16.
2. Satis mundo; They have enough of the world too. The comforts of this life, the pleasures, profits, preferments; they can stop, and stay at them too, refusing with Barzillai, the offers of preferment. How shamefull is it for old men, to thirst after riches and honours! like the two Tribes, content to stay on this side Jordan, for the goodness of the Countrey?
3. Satis officio; He hath finished, and fulfilled his course, that makes him willing to die, he hath accomplished his Ministerie. Happy they whose work is done, before their day be done. The ability of giving a good account of our service, is the powerfullest encouragement to be willing to die. Thus S. Chrysostom observes, in compare of these two places; S. Pauls escapal out of Damascus, and his readiness to die at Ierusalem; Then he had done no service, so he was loth to die; now Paul the Aged, had finished his course, then he is ready for bonds, and death. So Christ, till his work was finished, hid himself; after, he offered himself to them.
4. Satis miraculosae providentiae; 'Tis enough for that too. He hath been mightily, and miraculously preserved, and delivered hitherto, he will not thrust himself upon more miraculous ways; 'Tis enough, Lord, now end my life. Non vult oneri esse misericordiae divinae, he will not be burthensome to the mercy of God. The Apostles were sparing of miracles for their own selves, wrought none in their own hehalf; they valued not life at the rate of a miracle; accounted themselves less then an ordinary mercy.
For this Christian Brother of ours, whose blessed death and departure, we are now met together, (not so much to lament, and bewail, as) to celebrate, and honour; much, very much, may be spoken of him, to the glory of Gods rich grace in him, and the enbalming of his name with a precious memory. But the applause and welcome that the Saints and Angels give to him in heaven; and those blessed Euge's, that the Authour and finisher of his faith, hath received him with, are the true, and full commendation that his soul rests in. OnelyOnly, in a few words, Know, that the death of this good man, as it is in Gods eyes, so in ours it must be, honourable, and precious.
And, because S. Bernard's Rule is true; Preciosa mors Sanctorum, quam commendat vita pretiosa; You all witness with me, who have lived with him, that his carriage hath been such as becomes a man professing the fear of God. What his life was from his minority, most of you know better then my self. OnelyOnly I have had always the report of it to be upright, and unblameable.
I found him at my coming, the chief credit and improvement of the worthy pains of my reverend Predecessor; at whose feet he a long time sate as a good proficient. And since my being here, I have remarkably taken notice of him, as a great encouragement of mine unworthy labours.
His piety, and course of godliness, hath witness of all men, and of the Truth it self. Which was,
1. Timely, and not put off with delays. He often blessed God, that called him so timely, not suffering him to linger till the evil day. That had not been so comfortable.
2. It was observable to his own heart; It was not wrought secretly, but (as he imparted to me) Piety found him averse; and it was not without some enforcement used, that he was drawn to that Sermon which gave the first successfull knock at his heart.
3. It was constant; witness his diligence, and timely forwardness to repair to the House of God; his attention, reverence, devotion there, observed by others who preached occasionally.
4. It was judicious, not groundless, but intelligent; able he was to give a reason of his Faith. He was exercised in the study of the Scriptures, and grounds of Religion; able to speak understandingly.
5. It was substantial, not languishing away in circumstances and trifles. He professed in his sickness, that the disputes about In-conformity were of no use for piety, and that the power of Religion was not in them.
6. It was diffusive;
1. Into all his life
2. Into his family and children.
3. Into his friends and familiars.
4. In an unquestion'd honesty to all men.
7. It was solid, and strong, bearing him up in this long, tedious, and oft-times very sharp, and violent sickness.
1. The apprehensions of his faith were constantly quick, and comfortable; he felt not the least nibling of Satan.
2. His patience was admirable, and heroical.
3. His charity in spending himself in fruitful conferences, and perswasions to those about him, was great and bountiful.
8. It was crowned with Perseverance; which God did not onelyonly secretly bestow upon him, but with feeling and assurance; he triumphed in it. One of his last speeches was, Sathan may as well pluck God out of Heaven, as pluck my soul out of his keeping.
FINIS.
Errata.
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End of the text · Ralph Brownrig, Twenty-Five Sermons (1664)