The Trial of Henry Vane, Part 24 – Part 25
Meditations on Death.
IT is a fruit of true Wiſdom, not onelyonly Chriſtian but Natural, to be found and kept in a frame of mind, ready for Death.
The day of Death is the Judge of all our other dayes; the very tryal and touchſtone of the actions of our Life. 'Tis the end that crowns the work, and a good Death honoureth a man's whole Life.
This laſt act, as it is the moſt difficult, ſo but by this a man cannot well judge of the actions of anothers Life, without wronging him.
A wiſe Greek being asked concerning three eminent perſons, which of them was to be moſt eſteemed, returned this Anſwer, We muſt ſee them all three die, before this Queſtion can be reſolved: With which accords that ſaying of Solon, the wiſe Athenian to Craeſus, when he boaſtingly ſhewed him his great Treaſures, No man is to be accounted happy before his Death.
True natural Wiſdom purſueth the learning and practiſe of dying well, as the very end of Life; and indeed, he hath not ſpent his Life ill, that hath learned to die well. It is the chiefeſt thing and duty of Life.
The knowledge of Dying, is the knowledge of Liberty, the ſtate of true Freedom, the way to Fear nothing, to Live well, contentedly and peaceably. Without this there is no more pleaſure in Life, than in the fruition of that thing, which a man feareth alwayes to looſe. In order to which, we muſt above all endeavour that our ſins may die, and that we ſee them dead before our ſelves, which alone can give us boldneſs in the day of Judgement, and make us alwayes ready and prepared for Death.
Death is not to be feared and fled from, as it is by moſt, but ſweetly and patiently to be waited for, as a thing natural, reaſonable, and inevitable. It is to be looked upon as a thing indifferent, carrying no harm in it. This, that is all the hurt enemies can do us, is that which we ſhould deſire and ſeek after, as the onelyonly Haven of Reſt, from all the Torments of this Life; and which, as it gives us a fuller fruition of Chriſt, is a very great gain, that the ſooner we are poſſeſſors of, the better.
Death is the onelyonly thing of all evils, or privations, that doth no harm, hath indeed no evil in it, however it be reputed. The ſting of it is ſin, and that is the ſting of Life too. There is no reaſon to fear it, becauſe no man knows certainly what it is. This made Socrates refuſe to plead before his Judges, for his juſtification or Life. For (ſaith he) If I ſhould plead for my Life, and deſire of you that I may not die, I doubt I may ſpeak against my ſelf, to my loſs and hindrance, who may find more good in death than yet I know. Thoſe things I know to be evil, as unrighteouſneſs and ſin, I fly and avoid; thoſe that I know not to be ſo, as Death, &c. I cannot fear, and therefore I leave it to you to determine for me, whether it is more expedient for me to Dye or to Live.
He can never live contentedly that fears to dye. That man only is a free man who feareth not Death, Life it ſelf being but ſlavery, if it were not made free by Death. It is uncertain in what place Death attends us, therefore let us expect it in all places, and be alwayes ready to receive it. Great virtue, and great or long Life do ſeldom meet together. Life is meaſured by the end, if that be good, all the reſt will have a proportion to it. The quantity is nothing, as to the making it more or leſs happy.
The Spirit of a good man, when he ceaſes to live in the Body, goes into a better ſtate of Life, than that which he exerciſes in this World; and when once in that, were it poſſible to reſume this, he would refuſe it. Yea were a man capable to know what this Life here is, before he receives it, he would ſcarce ever have accepted it at firſt. The ſelf ſame journey men have taken, from no being to being, and from pre-exiſtent being, into mortal Life, without fear or paſſion, they may take again from that Life by Death, into a Life that hath immortality in it.
Death is the inevitable Law, God and Nature have put upon us. Things certain, ſhould not be feared, but expected. Things doubtful onelyonly are to be feared. Death in ſtead of taking away any thing from us, gives us all, even the perfection of our natures; ſets us at liberty both from our own bodily deſires, & others domination; makes the Servant free from his Maſter. It doth not bring us into darkneſs, but takes darkneſs out of us, us out of darkneſs, and puts us into marvellous light. Nothing periſhes or is diſſolved by Death, but the Vail and Covering, which is wont to be done away from all ripe fruit. It brings us out of a dark dungeon, through the crannies whereof, our ſight of Light is but weak and ſmall, and brings us into an open Liberty, an eſtate of Light and Life, unvailed and perpetual. It takes us out of that mortality which began in the womb of our Mother, and now endeth, to bring us into that Life which ſhall never end. This day which thou feareſt as thy laſt, is thy Birth day into Eternity.
Death holds a high place in the policy and great common-wealth of the World. It is very profitable for the ſucceſſion and continuance of the works of Nature.
The fading corruption, and loſs of this life, is the paſſage into a better. Death is no leſs eſſential to us, than to live or to be born. In flying Death thou flyeſt thy ſelf, thy eſſence is equally parted into theſe two, Life and Death. It is the condition and Law of thy Creation. Men are not ſent into the World by God, but with purpoſe to go forth again; which he that is not willing to do, ſhould not come in.
The firſt day of thy birth, bindeth thee and ſets thee in the way as well to Death as to Life. To be unwilling therefore to die, is to be unwilling to be a Man, ſince to be a Man is to be Mortal. It being therefore ſo ſerviceable to Nature and the inſtitution of it, why ſhould it be feared or ſhunned? Beſides, it is neceſſary and inevitable, we muſt do our beſt endeavour in things that are not Remedileſs, but ought to grow reſolute in things paſt Remedy.
It is moſt juſt, reaſonable, and deſirable, to arive at that place towards which we are alwayes walking. Why feareſt thou to go whither all the World goes? It is the part of a valiant and generous Mind, to prefer ſome things before Life, as things, for which a man ſhould not doubt nor fear to die. In ſuch a caſe, however matters go, a man muſt more account thereof than of his Life. He muſt run his race with reſolution, that he may perform things profitable and exemplary.
The contempt of Death, is that which produceth the boldeſt and moſt honourable exploits. He that fears not to die, fears nothing. From hence have proceeded the commendable Reſolutions and free Speeches of Vertue, uttered by men, of whom the world hath not been worthy.
A gallant Romane, commanded by Veſpaſian not to come to the Senate, anſwered, He was a Senator, therefore ſit to be at the Senate; and being there, if required to give his advice, he would do it as his Conſcience commanded him. Hereupon being threatned by the Emperor, he replyed, Did I ever tell you, that I was immortal? Do you what you will, and I will do what I ought. It is in your power to put me unjuſtly to death; and in mine to die conſtantly. What hard dealing cannot he ſuffer, that fears not to die? Other deſignments may be hindred by our enemies, but they cannot hinder us from dying. The means whereby to live free, is to contemn Death. It is no great thing to live, ſlaves and beaſts can do that, but it is a great matter to live freely, and die honeſtly, wiſely, conſtantly. Emori nolo (ſaith one) ſed me eſſe mortuum, nihil eſtimo; I would not die, but to be dead, I look upon as nothing. But no man can be ſaid reſolute to die, that is afraid to confront it, and ſuffer with his eyes open, as Socrates did, without paſſion or alteration.
In a miſerable eſtate of a Life, which a man cannot remedy, Death is lawfully deſirable, as our beſt retreat and onelyonly haven from the ſtorms of this Life; and as the Soveraign good of nature, the onelyonly ſtay and pillar of Liberty. It is a good time to die, when to live is rather a burthen than a bleſſing, and there is more ill in Life than good.
There are many things in Life, far worſe than Death, in reſpect whereof we ſhould rather die than live. The more voluntary our Death is, the more honourable. Life may be taken away from every man by every man, but not Death.
It is no ſmal reproach to a Chriſtian, whoſe faith is in immortality and the bleſſedneſs of another Life, to fear Death much, which is the neceſſary paſſage thereunto. He ought rather to deſire and thirſt after death, as great gain; Vitam habere in patientiâ, & mortem in deſiderio; to endure Life, and deſire Death. But it is greater conſtancy, well to uſe the chain wherewith we are bound, than to break it. A man is not to abandon his charge in Life, without the expreſs command of him that gave it him. Sylvanus and Proximus, being pardoned by Nero, choſe Death, rather than to Live upon thoſe terms. Nerva a great Lawyer, Cato of Urica, and others, died, as not able to bear the ſight of the Weal-publick in that bad and declining ſtate, into which by Gods Providence it was brought, in their times, but they ſhould have conſidered,
Multa dies variuſ que labor mutabilis Aevi,
Retulit in melius.
A man ought to carry himſelf blamleſly and with a ſteddy courage in his place and calling, againſt his aſſailants, and conſider that it is better to continue firme and conſtant to the end, then fearfully to fly or dye. It is not a leſs evil to quit the place and fly, than obſtinately to be taken and periſh. It is a great point of wiſdom to know the right hour and fit ſeaſon to Die. Many men have ſurvived their own Glory. That is the beſt Death which is well recollected in it ſelf, quiet, ſolitary, and attendeth wholly to what at that time is fitteſt.
But let us more particularly, and upon truly and purely Chriſtian Principles, weigh and conſider Death.
They that live by Faith, die daily. The Life which Faith teaches, works Death. It leads up the mind to things not ſeen, which are eternal, and takes it off with its affections and deſires, from things ſeen, which are temporary. It acquaints the ſoul experimentally with that heavenly way of converſe and intercourſe, which is not expreſſed by ſenſible ſignes, but by the demonſtration proper to ſpirits, whether angels, ſouls ſeparate, or ſouls yet in the body, as they live by faith, not by ſenſe. In which reſpect, the uſe of voice and mouth is attributed to God, to Chriſt, to Angels, who have that with them and in them, whereby they outwardly manifeſt what they inwardly conceive, although they expreſs not the inward word of their mental conception, by any outward voice, hand, eye, or other external ſign, but by the way of its own ſelf evidencing brightneſs, and eſſential demonſtration. Such a way of living and ſhining forth in man's naked eſſential beams, he then arrives unto, when the thick vail and wall of his fleſh is diſſolved, and his earthly tabernacle put off.
The knowledge, ſight, and experience of ſuch a kind of ſubſiſting and heavenly manner of Life, that man is capable of, is the beſt preparative, and moſt powerful motive, to leave the body, and ſurceaſe the uſe of our earthly organs. This in effect is all that bodily death, rightly known and underſtood, doth impart; a lawful ſurceaſing the uſe and exerciſe of our earthly organs, and our willing and chearful reſorting to the uſe and exerciſe of that Life without the Body, which man is capable to ſubſiſt in, when made perfect in ſpirit, an equal and aſſociate with angels, under the power and order of expreſſing what he inwardly conceives, as they do. This made Paul look upon Life in the Body, and Life out of it, with no indifferent eye, but as accounting the being at home in the body, an abſence from the Lord; and ſuch a kind of abſence from the body as death cauſes, to be that which makes us moſt preſent with the Lord: which therefore we ſhould be moſt willing unto, and with greateſt longing after, deſire. The ſtrait which the Apoſtle found himſelf in, was not at all from the leaſt haeſitation in his mind, which of the two, was in it ſelf beſt and to be preferred, but by which Chriſt might moſt be magnified, and the Church benefitted, according to the will of Chriſt.
So then unleſs to live were Chriſt, and a real and clear magnifying of Chriſt in his Body, he cared not for Life, but contemned Death. He ſaw evidently how it was his own particular loſs and hindrance, even, not to Die, ſince to be diſſolved, to depart and be with Chriſt, and in the Society of the bleſſed Angels and Saints in Heaven, was beſt of all, and far more gainful and to be valued by him, than any longer continuance or abode in the fleſh.
The magnifying of Chriſt in his Body, whether by Life or by Death, was the Conſideration with Paul, that held the ballance, caſt the ſcale, and that onelyonly. So it ought to be with every true Chriſtian.
The end of man's coming into the Body, and his temporary continuance and abode there, according to the Law of his Creation, is the magnifying and glorifying Chriſt, either by his Life or by his Death, or both, the one of which if he do not, it muſt needs be his ſin, and he is left without excuſe. For none can violate or corrupt the mind of man, by the Law of Nature, nor let in Death upon his Spiritual Subſtance, but himſelf, though they diſſolve his temporary abode in the fleſh, break his outward caſe and ſhel; and rather than do the one, we ſhould chooſe the other, chooſe affliction rather than ſin, the diſſolution of the Body, rather than the corrupting of the Mind. In ſo doing and dying, Chriſt is magnifyed. Thus Peter was foretold, by what Death he ſhould glorify God. And to ſuch it is given by Chriſt, not onelyonly to Believe, but Suffer and Die for his Names ſake, as a tranſcendent priviledge and honour.
If no reſtraint then be upon our mind from without, what hinders that Chriſt is not magnified in our Body, but ſomething within us; in our judgement, will, and affections, that are not right ſet and fixed, nor as yet wrought to this ſelf ſame thing by God, who hath given us the earneſt of his Spirit?
But it may be demanded, What is it, in which this great duty of man lies, as to the magnifying of Chriſt in his Body by his Life, or living in the Body, which is a more difficult thing to do than to Die? Chriſt himſelf tells us, when he ſaith, Let your Light ſo ſhine before men, that they may ſee, feel, and ſenſibly diſcern, your good works; and ſo, glorify your father which is in Heaven.
There are two ſorts of ſigns we read of, in thoſe that believe, which juſtifie their Faith, in conſortſhip (as it were) with which their Faith works and is made perfect, ſo as the work of Faith is fulfilled in them with power.
1. Signs Extraordinary, as Mark 16. 18. with which the Primitive Chriſtians were well acquainted, and ſo may all ſuch again, as arrive to any competent maturity in that primitive Chriſtian Spirit.
2. Signes Ordinary, as thoſe mentioned, Gal. 5. 22, 23. called, the fruits of the Spirit in us, that makes us mighty in word and in deed, not onelyonly to will but to perform that which is good; by being filled with the Spirit in our very Bodies, made the Temples of the holy Ghoſt, rich in Faith and Tuch good Works, as are the fruit of Faith, without which, Faith it ſelf is dead and unprofitable; and by which, Abraham juſtified his Faith, and was called, the Friend of God.
It is in this ſenſe, the Prophet urges the ſanctification of our Veſſels, when he ſaith, Be ye clean that bear the Veſſels of the Lord. And the Apoſtle, when he ſaith, 1 Cor. 6. 19. What! know ye not that your Body is the Temple of the holy Ghoſt, unto which Redemption by Chriſt extends, as well as to your Spirits? therefore glorify God in your Body as well as in your Spirit, which is God's, and wherein he hath and challengeth a ſpecial propriety.
The Body in Scripture acceptation, ſignifies, not onelyonly the material ſubſtance, from which the Soul is actually ſeparated, when it is laid in the Grave; but very uſually the Soul it ſelf, that is to ſay, that part of the Soul, which vitally unites the Body to it ſelf, whoſe faculty and operation is in and by the Body, and doth properly and immediately exerciſe bodily Life, as that which is co-natural, and co-eſſential to it.
There is a higher part in man's Soul, called Spirit, in diſtinction from Soul and Body, expreſſed 1 Theſ. 5. 23. as if the Spirit were an entire thing in it ſelf, though it be that, in and with which, Soul and Body doth conſiſt, as parts of the whole Man. I pray God, ſaith the Apoſtle, that your whole Spirit, Soul, and Body, be preſerved blameleſs to the coming of Chriſt, and that you may be ſanctified throughout, or in every part of you, in your Soul and in your Body, which are to be eſteemed but as parts, comparatively with your whole Spirit.
Man, conſidered as entire in his Spirit, may have and hath being, before he partakes of Fleſh and Blood, as it is written, Behold, ſaith Chriſt, I and the children which thou haſt given me. Foraſmuch then as the children are partakers of Fleſh and Blood, he alſo himſelf took part of the ſame: even he, who, with the children, were a myſtery hid with the Father, before the World was, and had their Seminal and radical Being, in the Word of Life, the Father of Spirits. In this Word, as in the Image and Mental conception of the inviſible God, the Souls of all men, even of Chriſt himſelf, as man, were comprehended, as in their original pattern and rule, in order at the time appointed, to come into fleſh, and there make their temporary abode, allotted to them.
By the Condition and Law of Man's Creation, he is made a Spiritual eſſence, with two diſtinct faculties and operations, according to which he may be ſaid to be both Immortal and Mortal, Immaterial and Material, Spirit and Body, as Body ſignifies man's animal rational Soul, that is to live in fleſh, and hath its peculiar deſire, faculty, and operation, proportioned thereunto. In all this Man bears the Image and Similitude of God the Mediator, or of the Godhead in Chriſt, as two Natures in him are Hypoſtatically united, and make but one Compoſitum, or Perſon. This was comprehended in that Counſel which the bleſſed Trinity took concerning the making of Man in their Image, and after their Similitude. He was made male and female in his very Spiritual ſubſtance.
Firſt, with a faculty, and operation of mind, ſuperiour, ſtronger and more excellent, which is free and independent upon bodily organs, exerciſing Life, properly and purely Spiritual and Immaterial, above and without the uſe of ſenſible, ſignes, or ſhapes.
Secondly, With that inferiour faculty and operation of mind, whoſe ſubſiſtence, life, being, and motion, is in, with, and by the body, and through the uſe of bodily organs, ſenſible ſignes, and external mediums, on the loſs of which, this ſecond faculty and operation of man's Soul, which is the weaker, inferiour, and leſs valuable, ceaſes; at leaſt, is for a time ſuſpended, which in Scripture phraſe is called Death; even the Death of the Body. Yet the more vigorous the exerciſe of this latter is, and the more that thereby we are at home in the Body, the more in truth and reality we are dead; at leaſt, aſleep in the earth, as to our more Noble and Spiritual part, in and through which, we enjoy moſt of the preſence of God and of Chriſt.
Since therefore, mans conſtitution of Being, in ſuch, as he cannot live both theſe Lives together, untill the Reſurrection, but that in the one of them, he muſt be incompleat, have his operation much ſuſpended, and be, as it were dead or aſleep.
To reſolve which of theſe to chooſe and prefer, ought not to be ſo difficult, as commonly it is made.
On the SUFFERINGS of the Renowned Sir H. Vane, Knight.
—GReat Soul, ne're Underſtood
Until deciphered by thy Blood,
A Priest, a Prophet, and a King,
Syſteme of every worthy thing.
Dying, that Liberty might Live,
The Engliſh Cauſe he doth retrieve;
Stating it in no formal dreſs,
But in the Spirit of Righteouſneſs.
Which he from th'earth perceiving fled,
Dy'd, to Return with't from the Dead.
Perſons or Forms of Government,
Did little make to his intent.
To nought was he an Enemy,
But what was fix'd in Enmity.
'Gainſt which he fought with eager breath,
Became Victorious in his Death.
And this not by neceſſity,
It was his Principle to Dye.
Fleſh will reſiſt, but Faith can ſuffer,
The ſoft hand's gone, beware the rougher.
Th'envy and hate of every Form,
Upon his head pour'd down the Storm.
Whilſt he ſublim'd, and ſav'd the good
O'th' loweſt, and ſeal'd it with his Blood.
How great he was, his Enemies tell,
Who, while he liv'd, could not be well.
And in what ſtead his offering ſtood,
By reſolute ſilence, Friends made good.
The male o'th' Flock is ta'ne, the beſt,
To expiate the blame o'th' reſt.
What tears and prayers wanted in ſtrength,
His crying blood brings down at length.
Groan, Engliſh Hearts! groan! help the cry,
Lord Jeſus Come! I come quickly.
FINIS.
The Printer to the Reader.
IT's very probable thou mayeſt meet with ſome faults and miſprintings eſcaped the Corrector, which could not be avoided, by reaſon of the diſtance between the Tranſcriber and the Preſs; thou art deſired to correct them, and paſs them by with candor. One thou mayeſt find in page 54, and 55, all thoſe words within the Parentheſis, ſhould come in after the word Penetent. And page 97. in the Title to that part, read Caſe for Cauſe.
End of the text · Henry Vane, The Trial of Henry Vane (1662)