Balaams Wish, Sermon
BALAAM'S WISH,
Numb. XXIII. Verſ. 10
The latter Part.
Let me Dye the Death of the Righteous, and let my laſt end be like his.
THis Chapter (with the foregoing and following) conteyneth the Hiſtory of Balaam's Journey, Sacrifices, and Parables; and in this Narrative there are two things wonderful and extraordinary recorded, by the Man of God Moſes; the one whereby the paſſion, the other whereby the covetouſnes of Balaam the falſe Prophet was rebuked and reſtrained: firſt his paſſion was reſtrained by Gods putting words into the mouth of his Aſs, 2 Pet. 2.16. foreign.the dumb Aſs, ſpeaking with mans voyce, rebuked the madnes of the Prophet: anger had put the man beſides himſelf, ſo the Greek word there uſed ſignifies, and ſo it is in all other perſons; though Balaam were a wiſe man, yet when his paſſion was up, his reaſon was down; Anger is that feaver of the ſoul, Lacholere eſt comme une fievre chaude, qui nous fait dire un infinite de choſes ridicules & nous fait entreprendre beaucoup de ſottes actions, dont neus nous repentons, lors qu'elle eſt paſſee.that makes the tongue talk idly, 'tis a ſhort fury, it puts the mind into a rage; you may ſee how he frets and fumes, and chafes and ſtorms and as wiſe as he was, had need to be admoniſhed by an Aſs,
2ly. His coveteouſneſs was rebuked by Gods putting words into his own mouth; and this was as great a wonder as the former, for though at firſt with ſome kind of maiden bluſhes and ſhamefac'd modeſty he excuſed himſelf from the work, yet he loved the wages of unrighteouſneſs, in ſo much that in the 11 Verſe of the Epiſtle of Jude Jude 11.he is called (in the original) the Balaam of Reward, foreigna man who had no other ſoul but gain; ſo that he being ſuch a perſon, it was a great wonder God ſhould ſo over-rule him as to make his tongue ſpeak that which his heart did leaſt love;Prov. 16.1. thus the preparations of the heart are in man, and the anſwer of the tongue is from the Lord, So in that ſpeech of Caiphas we read of, T'is expedient ſaith he that one man ſhould dye for the people; and this ſaid he not of himſelf, but being High Prieſt that year, John. 11.51.he Prophecied that Jeſus ſhould dye for that Nation &c. and ſo here, the Lord put a word into Balaam's mouth ſaying return unto Balak and thus thou ſhalt ſpeak: Numb. 23.5.behold how the Lord limits him and tyes him up, to ſpeak not his own words but the Lords: Againſt the inclination of his coveteous heart his tongue muſt ſpeak: uſually out of the abundance of the heart the mouth ſpeaketh, but here it was not ſo, but from the irreſiſtible hand of God that was upon him, his mouth ſpake, the Lord thy God would not hearken unto Balaam,Deut. 23.5. but the Lord they God turned the curſe into a bleſſing becauſe the Lord thy God loved thee; God would not hearken to Balaam, but made Balaam hearken unto God, and ſo tipp his tongue with bleſſings, though he had a poiſoned and envenomed heart, Saul went to Damaſcus to perſeeute, and God converted him to be a Preacher; and Balaam went to curſe, and God changed his words into a bleſſing; in the former God changed the heart. the latter God over-ruled the tongue.
The latter of theſe, the ſpeeches and parables of Balaam. is the context; which is the firſt of his four parables; and indeed when we read this parable, we may well ſay, who could have expected ſo ſweet a breath, from ſo foul a ſtomack, ſuch heavenly notes, from ſo helliſh an inſtrument, ſurely this is the finger of God; And you may learn by the way, from Gods over-ruling this Prophet, That God can deal with them, that deal with the Devil; they which are moſt ſtudyed in the black Arts of Hell, muſt forget the language of that infernal pit, and ſpeak the dialect of Heaven,Pſal. 118.23. when God will have them; this is the Lords doing and it is marvellous in our eyes.
The text is the foreign the laſt concluſion and winding up the firſt parable of Balaam, ſhewing the bleſſed eſtate of Iſrael, by his deſiring no other condition for himſelf hereafter than that which they were to enjoy; but enough for the contexture, or weaving together of the text with the other parts of this Hiſtory.
In the words themſelves, obſerve, 1. Somethings generally and ſecretly implyed. 2 Somethings particularly and openly expreſſed.
1 Somethings implyed, which are Two; Firſt That all thoſe that are pertakers of humanity are ſubject to mortality: the common law of death is of an imperial and impartial nature; it layes hold on all without exception, all without diſtinction, bad and good, righteous and unrighteous; this Balaam lays down as a foundation that the righteous ſhall dye, there is a death even to the righteous. Even they that are freed from the ſting of death are not delivered from the ſtroak of death: they which are freed by it,John. 20.3.4 are not free from it; our life (like the race of the two Diſciples) is towards the ſepulcher; as ſoon as we come out of the grave of the womb we haſten to the womb of the grave: we leave the place where we received life to enter into that where we ſhall find death; there will be a morning in which we ſhall not live till evening, or an evening in which we ſhall not live till morning: this is true of all in generall ſo as to except none, in particular: the righteous not exempted; nay we read the firſt man that ever dyed was righteous Abel: the beſt (at that time) that lived, was the firſt that dyed.
2ly. This is implyed, that there is a great difference between the nature and conſequents of death to the righteous and to the ſinner, there is not only a holy difference before death but a happy difference after death; Therefore ſaith he, let my laſt end be like his. And indeed this is a very notable teſtimony of the immortality the ſoul, and of future recompences from the mouth of a falſe Prophet, theſe words ſhew, that he held there was a reward after death to the juſt;foreign R. Schelomoh. Hammel…ch in Michlal Yophi in loc. elſe why ſhould he here deſire to be in their ſtate. Man ceaſeth not to be at death, but his ſoul ſurvives the body, ſo that he inſinuates thus much, that though the righteous dye as well as the wicked, yet the wicked dye not ſo well as the righteous: the righteous are taken away from ſinne, the wicked in their ſinne; as to death it ſelf there is no differenee, but in their death there is a difference; therefore, as the Apoſtle in a like caſe. They doe it to obteyn a corruptible Crown but we an incorruptible, ſo they dye to be damned,1 Cor. 9.25. we to be ſaved.
Secondly here is ſomething expreſſed, and ſo the words are a paſſionate, wiſh, conſiſting of 2 parts, the concomitant ſecurity, and the conſequent felicity of a righteous mans death.
Firſt he wiſheth the concomitant ſecurity in death; Let me dye the death of the righteous, or as it is in the primitive language Let my ſoul dye the Death of the upright. foreign(Let my ſoul dye) the meaning of the dying of the ſoul is the parting of the ſoul from the body: the phraſe doth not import the dying of the rational ſoul, (which is incorruptible) but the removing of it out of the manſion of the body, when it is tranſlated by death.
(The death of the righteous) the word Yashar is uſed in oppoſition to that which is warp'd bent, foreign Rectusor crooked, Let my ſoul dye the Death of them that are upright and ſtraight in their principles and practices, and from this root it is you read that Iſrael is called Jeſurun, becauſe of the ſincerity and uprightneſs that ſhould be in them:Joh. 1.47 an Iſraelite indeed is one in whom is no guile; ſuch whoſe Lives are ſtraight their Death is ſafe: though they are toſſed upon the waves, yet they are brought into a good and ſafe harbour by death. Death is the end of all humane miſery, and the beginning of all divine good to the upright; the Sepulchre is a ſanctuary, and death it ſelf a city of refuge to them; therefore, Let me dye the Death of the righteous: for that death which to others is the King of Terrors, to the upright is the King of Salem, that is of peace: the ſame red ſea which was a grave to the Egyptians, was a place through which the Iſraelites paſſed with ſafety, and the ſame death which conveys the wicked to the belly of hell, carries the godly into the boſom of Abraham.
Secondly he wiſheth conſequent felicity after death, Let my laſt end be like his: laſt end, foreignthe word uſed in the Hebrew denotes ſometimes poſterity, Dan. 11.4.and let my poſterity be like unto his, and to this the Septuagint had an eye,foreign Septuag. when they render the words, let my ſeed become as the ſeed of theſe: ſo Balaam in the former part of the wiſh, deſires, happyneſs for himſelf, in the latter, for his Children: this expoſition is not contrary to the Hebrew, nor to be contemned: yet above ſeven times ſeventy tranſlators may be produced, who here leave the ſeventy interpreters, and turn the word as we, Extremum, the laſt end, the Arrears, or after Payment: and the meaning is, the Saints of God have not their portion in this world; they have only a penſion, there's a great deal of Arrears the people of God ſhall receive at their death. So the ſame Hebrew word is uſed the end of that man is peace, Pſal. 37.37. Prov. 24.20. Prov. 23.18.24.14.the laſt end, the Arrears of that man. So there is no Reward to the evill man, he hath nothing to come in the other world, but what he hath he hath here,Ʋtinam poſt hujus vitae exitum, felicitatem conſequar his rectis repoſitam. Jun. in loc. but to the righteous there is an End, the beſt is behind: So Junius upon this place. O that after my paſſage out of this life, I might obteyn the happines that is laid up for theſe upright ones: ſo that of Solomon, Pro. 14.32.the wicked is driven away in his wickednes but the righteous hath hope in his death, the meaning of the place may be, either the righteous hath hope in the wicked mans death, that is, that things will be better when the wicked dye: or elſe he hath hope in his own death, becauſe there is a reward to the righteous.Pſal. 92.12. foreign And indeed the happines of the upright is not a flower that grows in the garden of this world, the gold which enriches them is not fetched from natures mine: it is at their laſt end they have their recompence: ſo the Iews note from that of the Pſalmiſt, the Iuſt ſhall flourriſh like the palm tree: Il ſavio Salomone chiama nell' Eccleſiaſte proſitto vant aggio d'uno parolache ſignifica romanenteo varanzo percioche inquello che non rimane od advanza ma ſcorre eſe conſuma non c' eguadagno, hor le coſe tranſitor…epaſ…ano ſono beni che corrono e fuggono come ſe foſſero alati per andarſene a volo.the palm tree being a tall ſtrait tree caſt's its ſhade a great way off, from the body of the tree; ſo ſay they: the giving of reward to the juſt is a great way off, even in the world to come: whatever is on this ſide eternity is fleeting and periſhing, it cannot be of any great moment becauſe it is but for a moment, that is of no great value, that is but of a ſmal continuance: therefore ſuch a reward will not content a righteous man; the Preacher when he ſpeaks of profit or gain uſes a word in the Hebrew foreign that imports ſomething which remains or abides, to teach that that which abides not is no true gain or profit: now becauſe the upright find not this here, they ſtay for reward till their laſt end,Turretin. Homil. 3 Supra Luc. 12.5, 6. &c.
But enough for the unfoulding the text,
Now conſidering together the Wiſh, the Perſon wiſhing and the ſucceſſe of his wiſhing, we may gather this propoſition worthy our obſervation.
To dye the Death and have the laſt end of the upright, may be the Wiſh and deſire of ſuch, as for their wickednes ſhall never obteyn it.
You ſee Balaam a falſe Prophet, a Conjurer, one that dealt with the Divel, a reprobate, one that is now fewel for unquentchable flames, to burn upon to all eternity; wiſhed he might dye the Death of the upright.
Such being guilty of damnable hypocriſy may go loaden with all their wiſhes to hell:Infernus plenus eſt bonis affectibus & desideriis Paradiſus antem bonis effectibus & operibus. Boſq Conſol. Deſper. t'is an expreſſion of a learned (in this no) Papiſt, that hell is full of good wiſhers but all the good workers they go to heaven: The Scripture is full to this purpoſe, ſuch were they that ſaid, Lord Lord open to us, yet, depart from me ye workers of Iniquity; ſuch are all they whoſe works and wiſhes contradict one another, or whoſe works run not paralel with their wiſhes. Now ſuch perſons though they never ſo earneſtly deſire yet ſhall never obtein the death of the righteous: and truly as the great God doth not judge acding to our wiſhes, but our works, ſo neither wiſe men; our endeavours are the pulſe by which we may learn the ſtate and conſtitution of our wiſhes; though there be but one pulſe that runs through the whole body, yet the Phyſitian feels it at the hand, and ſo at the hand in our works we are chiefly to try wither our wiſhes are true and effectual.
Now to explain this, there are 2 things would be looked into, Firſt why is the death and laſt end of the righteous deſired by the wicked? Secondly how comes it to paſſe that they do not obteyn it though they do deſire it.
For the firſt of theſe, why is the death and laſt end of the righteous deſired by the wicked? To anſwer this, it proceedeth from the conviction of the happines that the godly enjoy in and after death; that death finds and leaveth them in a good eſtate and lets them in to a better. This is that that is rivited in the natures of all men, they believe it is a great deal better with the godly at their death then it is with the ungodly: there is in the worſt of men a ſpark of conſcience, by the light of which they may read that its more ſafe to be in the eſtate of good men when death comes, then in that of the wicked. Conſcience is a practical Preacher in the boſomes of men that much preſſes and applyes this doctrine, if men did hearken to its inſtructions. We need go no further to school, than into our own hearts where this leſſon is abundantly taught, conſcience being the ſchool Miſtriſs: which made that Atheiſt (when he was asked which he liked beſt, the licentious looſe lives of the profane, or the ſtrict holy lives of the godly) to anſwer cum illis mallem vivere, cum his mori, I had rather live with thoſe, and dye with theſe: he had ſayd better, I would choſe to live with them, which I would be willing to dye with. The godly then are in and by death made happy in the very apprehenſions of the wicked.
In the following of which truth, let us conſider, Firſt the happy condition of the Saints in and by death poſitively, 2ly. relatively.
Firſt poſitively, now there are three things wicked men are convinced of, that makes a godly mans death ſo much to be preferred and deſired, Firſt a total ceſsation from ſuffering, and therefore it is called a reſt, there remaineth a reſt to the people of God, Heb. 49.a Sabbatiſme, a keeping of a Sabbath; death unto the Godly is a full ſtop and period to all the miſeries of the preſent world: after their painful walk there is a perfect reſt: in this world we labour for reſt, in that, we reſt from all our labours. We were made by God and can never be happy till we are with God, we came out of his hands and can neuer reſt till wee are in his boſom; there is a ſweet calm from the ſtorms of the world, a bleſſed ſilence from the clamous of the world; an abſence of all evil, Sorrow ſhall depart and ſighing flee away, Eſay. 35.10.ſaith the Prophet, and tears ſhall be wiped away, God (my friends) cannot ſo much as afflict a godly man in the other world. I will ſpeak a great word, that God that can do all things, cannot do this thing, as he cannot deſtroy his People in this life, ſo he cannot ſo much as aflict them in the other. It is much with Gods people as with the ſtones that built the Temple, they were hewed and ſquared at the Quarry-ſide before they were brought to it, and there was no noiſe of Axes and Hammers in the Temple, So there is no diſturbance in the Kingdom of God, but a perfect reſt after our painful walking, Now this being upon the hearts of all men to know there is ſuch a reſt, the wickedeſt of men cannot but deſire it.
Secondly, at the death of a righteous man he obtaynes a perfect degree of ſanctity, a conſummation of holineſs, you know the greateſt perfection we can here attaine unto, is this, an humble acknowledgment of the imperfections we have, and endeavouring after the perfection we want; but now, though there be never ſo much imperfection in our ſtate of grace here, yet the death of the body is the death of the body of death, the funeral of all our corruptions. This exprerience teacheth, that whilſt the ſoul dwels in the body, ſinne will dwell in the ſoul, the Saints may caſt it down but they cannot caſt it out,Dejicere poſſunt non ejicere. they may hinder it from having a throne in their hearts, but they cannot hinder it from having a room there; doe what they can there is no full ſeperation between ſinne and the ſoul, before a Seperation between the body and the ſoul, there it is that that which is imperfect ſhall be done away, as it is with a man that hath been under a long fit of ſickneſſe, though he be truly recovered from his diſeaſe, yet he is a long while before he can come to his full ſtrength, (before he pick up his crummes) ſo its with the Saints here; though they are delivered from ſickneſſe of ſin that it ſhall not be to death, yet not from ſins of weakneſſe until death. Or as it is with one that hath layn a long time in priſon, though he be now really ſet at large, yet he may go limping all his dayes by the hurt he received from thelrons when he was in priſon, ſo Gods people have ſo many corruptions as to make them go halting to their very graves. in the new man there is enough of the old man to make them continually greive and mourne whilſt they are here; and God ſuffers this, that his people may depend more upon juſtifying grace, and be quickned to look more after ſanctifying grace, and be longing after conſummating grace,
Thirdly there is this in the death of a righteous man, that it is to him an immediate paſſage to heaven, 1 It is a paſſage, it is that which brings us to a happy journeys end; death is the ſhip that waft's us over to the ſhoar of a bleſſed eternity, 'tis that boat that is ſent to bring us to the landing ſtairs of our fathers houſe.Gen. 24.57. Much like Abrahams ſervant that went to fetch Rebecca to be married to the ſon of the promiſe; when they enquired at the mouth of the damſel, ſhee willingly and preſently gives her conſent to go with him.
So when death comes with his pale horſe for a Saint of God,Gen. 45.27.28. he willingly gets up behind him; or (as one) death is like the waggons, Joſeph ſent to his father Jacob out of Egypt; when he ſaw the waggons t'is ſaid the good Old-mans heart revived within him, and he cryed out Is Joſeph my ſon yet alive, I will go down and ſee him before I dye, ſo when the Saints ſee the waggons of death, their hearts revive, Jeſus is alive, I will go to Jeſus.
2 And as it is a paſſage, ſo an immediate paſſage, that is, there is no ſuch thing as a Purgatory, any place between Earth and Heaven where they are lodged,Luk. 16.22. as ſoon as Lazarus was dead he was directly carried from dives his gate to Abrahams boſom: as ſoon as the penitent thief was dead he was carried from the croſſe on which he was crucifyed, to the Kingdom where he is glorified; This day thou ſhalt be with me in Paradice, Luk. 23.23.As ſoon as the ſoul is breathed out of the body, it is with God; there is no temporal puniſhment held forth in the Scripture after this life, and therefore there is no Purgatory. Purgatory derogates from the blood of Chriſt, which purgeth us from all iniquity: 1 John 1.7.If there be any ſuch thing as Purgatory, (as the Papiſts dream) you muſt ſay one of theſe two things.
Either Chriſts blood doth not cleanſe from all ſins, or not perfectly from ſome ſins; but both theſe are falſe, therefore it follows there is no ſuch thing. Yea what would become of thoſe that ſhall be alive at the day of Judgement, ſurely they will have as much need of Purgatory as others, before they get to Heaven.Purgatorii dolores cum nec ſubiiſſe nec toleraſſe legatur Chriſtus, qui tamen omne genus dolorum pro nobis pertulit cos fictitios eſſe conſequitur, nulli credentium pertimeſcendos: ſequeretur enim aliquos dolores Chriſtum non tuliſſe noſtra cauſa quod abſurdum. Bucan. loc. com. Beſides, our Lord Chriſt bare all that miſery and puniſhment which the Elect were elſe to have ſuffered, but he never bore the dolours of Purgatory, therefore its evident they are but feigned ſorrows, and not to be dreaded by Believers.
3. Its an immediate paſſage to HEAVEN; it lets the Godly into the Kingdom of glorious bliſs; it is janitor coelorum, the Porter that opens Heavens gate to the Saints, that they may enter into the joy of their Lord: a joy ſo great, that it cannot all enter into them, therefore they are ſaid to enter into it: a joy ſo great, that nothing ſhall be found in it but what is deſirable, and nothing can be deſired in it but is ſhall be found. I may ſay of Heaven, the portion of the Godly, what was ſaid by the Queen of the South, when ſhe arrived at Solomons Court: when ſhe ſaw the magnificence of his Palace, the Liveries of his Servants, the ſtate of his Attendance, there was no more Spirit left in her, but ſhe breaks forth, the one half was not told me in my own Country; thus when the righteous come to Heaven, when they behold the Palace of Eternity beſpangled with Sun-beams of light and glory, when they view the Robes of Immortality, when they ſee ten thouſands that ſtand at Gods Throne, and ten thouſand times ten thouſands that Miniſter before him, they ſhall burſt out into admiration, and come to us Miniſters ſaying, in the other life you did not tell us the half of the glory now revealed in and to us: indeed if every word we ſpeak were a tongue, and every thought we think an heart, yet we ſhould not be able to ſpeak or think how great that glory ſhall be: I ſhall therefore ſpend no more time on this, but only put you in mind of the good old ſaying, Let others ſtudy how great the glory is, but let us ſtudy how we may beſt obtain, and be fitteſt to enjoy it.
But then Secondly, as we may conſider the death of a righteous man abſolutety, ſo comparatively; compare the death of the righteous, with the death of any ſort of perſon you can name, and you ſhall ſee the death of a righteous man is to be preferr'd, and that by the light of a wicked mans own reaſon.
To inſtance in particulars;
Firſt, compare the death of the righteous, with the death of the Infant; there are ſome perſons that having conſidered the ſin, miſery, and vanity of this preſent life, have ſaid, That the beſt thing in the world is not to be born, and the next beſt thing is to dye as ſoon as we are born; and truly the World is like a ſtormy Ocean, or flame of Fire; now if you were to go over a tempeſtuous Sea, you would not ſay your paſſage was too ſhort;Non puo eſſer troppo preſto quello che e il migliore, anzi e ſempre tardo il laſciar la vita miſera per la felice. ſo if a man was to run through a flame, he would not ſtand lingring, but make what haſt he could, and the ſooner through the better: it is never too ſoon to dye, but rather alwayes late to leave a miſerable ſinfull, for a happy ſinleſs life. Beſides, the ſhorter our lives, the eaſier our account we are to give to God; ſo that if ſome were to dye, they would chooſe to dye the death of the Infant.
But alas, though our Infancy be the beſt time to dye in, becauſe the Soul is not ſtained with actual ſin, yet our Infancy is a ſtate of Death; we were born Enemies to God, Children of Hell,Eph. 2.3. Children of wrath by nature, and ſo obnoxious to Gods diſpleaſure, and to be Children under his wrath, which to endure is intollerable, and to avoid is impoſſible.
The beſt of us all was born with a poyſoned and infected nature, we brought enough with us into the World to ruine us; if we ſhould dye in our moſt innocent eſtate, yet we are depraved by evil, and deſtitute of good; there is enough of the Old man in the youngeſt babe to damn it; when you behold the prophaneſs of the World, and ſee the profligate Impieties, Drunkeneſs, Adultery, Murders, and other ſins that are committed; when you hear the curſed and damned Oathes, thoſe dreadfull imprecations of flagitious men, the nature of an harmleſs Infant is the ſeed-plot of all this; ſo that a poor innocent babes death, is more dangerous than the death of the righteous; we may hope well of ſuch babes, but we may believe better of the righteous.
Secondly, compare the death of the righteous, with the death of a Patient; ſome perſons you know they are often chooſing in their diſcourſes what kind of death to dye, whether a ſudden and violent death, or a death by the hand of a long ſickneſs; many perſons would chooſe this latter, becauſe, ſay they, they have time to repent, time for others to pray for them, and have warning by the languiſhing condition they are in: But alas conſider, God may take this latter time to judge thee in, becauſe thou tookeſt not thy former time to ſeek him in; he that has promiſed life to the penitent, has not promiſed repentance to every one that is under a long ſickneſs. 'Tis true, thy warnings are a mercy, but better it is to dye the death of the righteous, though thou ſhouldeſt dye ſuddenly: If thou art righteous, thou art habitually prepared; but if thou hadſt never ſo long ſickneſs, it would be very uncertain whether that would contribute to thy preparation or not.
I have often thought a Miniſter could not have a better time to ſpeak to, and work upon a people, then when they are ſick, but I find the quite contrary, and that they that have neglected the things of their peace in the time of their health, though they have had a great deal of time to prepare themſelves, when exerciſed with a lingring ſickneſs, yet they have not improv'd it: Therefore truſt not too much to that.
Chriſtians, If a man have many ſtrong and able Beaſts, and he ſhould take the burthen off from theſe, and ſhould have but one pittifull creature, that was lame and ſcarce able to go, and ſhould lay it upon this, would you not think this a ſtrange man? Thus it is with many men. O! the many ſtrong and luſty dayes men have, and yet lay the whole burthen of their repenting and turning unto God, upon the few languiſhing dayes of ſickneſs; but this I may ſay, thoſe that forget holineſs till ſickneſs, ſeldom remember it in ſickneſs; we ſee in ſuch ſickneſſes uſually, when the Phyſicians have done,Ʋbi deſinit Medicus, incipit Theologus. the Divine begins; a moſt dreadfull deluſion: Men deſire a lingring ſickneſs, but the Devil knows there is not one of ten thouſand lets his ſin live long with him, but his repentance dyeth with him; remember as God did not love a blind Sacrifice, ſo not a ſick Sacrifice.
Thirdly, compare the death of the righteous, with the death of the Honourable; If many a man were to chooſe what death he would dye, he would dye the death of a King, or ſome Great Perſon, that he might be magnificently entombed, and make poſterity to know his renown: But alas, Gods Tribunal and the Grave are no reſpecters of perſons; there is no difference between the Peaſant and the Prince, the Leather and the Velvet Coat, the Canvaſs Suit and the Tunick and Veſt, the Presbyter and the Prelate, even then the Kings of the Earth, are but Kings of Earth; you know when Trees grow in a Wood all together, we can ſay there ſtands an Oak, and there an Elme, and there a Cedar, and there a Shrub, but when theſe Trees are burnt and turned into aſhes, which of you can ſay, this is the aſhes of ſuch a Tree, or ſuch a Tree.
Death is that great Leveller that maketh all perſons equal: In the mowing of a Field, though ſome graſs be higher, and ſome flowers bigger than others, yet when they are mowed they lye all flat upon the ground; an Earthen Pot though never ſo great, is as ſubject to be broken as a little one. 'Tis a very remarkable obſervation the Jews have of David, 1 Kings 1. per totum, compared with 1 Kings 2.1. foreignin his life time he is ſeldom mentioned in Scripture without ſome preface of Honour, as King David, my Lord the King, &c. and ſo he is about forty times called King David, and my Lord the King David, in one Chapter; but now ſee what an alteration there is in the firſt verſe of the next Chapter, When the dayes of David drew nigh that he ſhould dye; He that was my Lord the King ſo often a little before, now he comes to dye is plain David; ſo that you ſee death maketh all equal. Do you then deſire to dye the death of a Great man! Surely it is not ſo good as to dye in the fear of the great God: and therefore Hezekiah a potent and noble Prince, when he had a meſſage of death, pleads not, Remember Lord that I have been a King, that I have worn the Crown, and ſwayed the Scepter,Iſa. 38.3. but Remember Lord that I have walked before thee in truth, with a perfect heart, and have done that which is right in thy ſight: its a poor thing in death to have been ſaluted, Your Lordſhip, and Your Ladyſhip, Your Honour, and Your Grace, Your Highneſs, and Your Majesty at every word, if we cannot ſee our ſelves to be the perſons whom the King of Heaven delights to honour.
Fourthly, another had rather dye the death of the Wealthy; many perſons we ſee in the World, they toyle, and labour, and ſweat, and if you ask them the reaſon, it muſt needs be this, that they might leave ſomething behind them when they dye.
Chriſtians, that is not our own, which we cannot carry with us into another World; the rich man in this reſpect is like a poor man, that is invited to a great mans Table; whilſt he is there, he makes uſe of the Plate, and Silver Spoons, and other things, but he muſt pocket up none of theſe, but leave them behind him when he goes thence; ſo God gives him a great many things here to uſe, but he muſt leave them all at death.
Or juſt as it is with Travellers, who make uſe of the movables of an Inne for that night they lodge there, but the next morning they leave them, and go onward in their journey;Job 21.13. They ſpend their dayes in wealth and in a moment they go down to the grave: Who would not chooſe to dye the death of the righteous, rather than of Nabal, or the rich man in the Goſpel? What a vain thing is man to deſire to dye rich? To leave a portion of Goods behind him, and not to have a good portion in Heaven? Surely the wealth and accommodations of the World, do not make any perſon the more fit or willing to dye. I remember a ſtory, that when the Duke of Venice ſhewed Charles the 5th. at Venice his Earthly Paradice, ſtately Palace,Haec ſunt quae faciunt invitos mori. foreign Rabb. Gardens, Riches, Furniture, Plate and Jewels, and asked the Emperor what he thought of them; he doth in a moſt Chriſtian manner make no other anſwer but this, Theſe are the things that make men unwilling to dye: Another ſhewing a private Chriſtian the like ſight, expecting to be admired for it, drew this ſpeech from the Chriſtian; Sir, you had need make ſure of heaven, or elſe you will be a great loſer when you dye. He that has ſet his heart on theſe things while he poſſeſſes them, they will go to his heart when he is torn from them, he will be unwilling to dye.
Fifthly, let us compare the death of the righteous, with the death of the Valiant; ſome would chooſe this: what large renown have many that have dyed upon the place, in an engagement againſt the Enemies of their Country? How doth their fame ſhine in Hiſtory, and the Chronicles of Nations embalm their Names to poſterity? Such as that glorious King of Sweden Guſtavus Adolphus, Killed but not Conquered; and that noble Captain Conſalvo, who being counſelled to retire a little backwards from the Enemy, made this anſwer,Eſſendo egli conſigliato a voler retirarſi alquanto indietro, riſpoſe, deſiderare d'haver piu toſto al preſente la ſua ſepoltura un palmo di terrerro piu avanti, che col' retirarſi indietro poche braccia allungar la vita cento anni. Guicciard. That he had rather at that time get a ſpan of ground forwards, though he were ſure to find his grave there, then retreat a few yards to lengthen out his life a hundred years. But though this may ſeem to be a brave and noble thing to dye ſo, yet how poor comfort is it to their ſouls, if they be not Souldiers of the Lamb, called, choſen, and faithfull? What does it avail them to be praiſed where they are not, and be tormented where they are? All their courage and reſolution, all their valour and magnanimity, what is it to their Salvation without grace and piety? They are laudable Virtues, but not ſaving Graces: 'Tis true, it is very honourable for a man to dye for his Country, but let me dye the death of the righteous.
Sixthly, let us compare the death of the righteous, with the death of the Learned; if ſome men were to chooſe what death they would dye, they would chooſe to dye the death of a Philoſopher; when they have read of Seneca, Plato, Socrates, and others, with how much conſtancy and courage they looked death in the face, they think it brave to dye like one of theſe; but one ſpark of Grace is a better Lanthorn to lead you to happineſs, than all the reaſon and wiſdom thoſe men had; they were wiſe to admiration, and yet not wiſe to ſalvation. It was the ſpeech of St. Auſtin in his time,Surgunt indocti & rapiunt coelum, &c. Ʋnlearned men ariſe and ſnatch Heaven away, whilſt we with all our Learning go loaden to Hell. Therefore what will it profit to dye the death of the Learned? I tell you, Solomons repentance was better to dye with, than all Solomons wiſdom; Learning is a poor cordial to a dying man; Scholarſhip is a rare Ornament, but a miſerable Comforter, when you come to dye; a good Handmaid to Godlineſs, but a bad ſupplyer of the place of it when Godlineſs is wanting: Therefore what will it profit a man to dye the death of the greateſt Philoſopher that ever was, if that be all.
Seventhly, another it may be would chooſe to dye the death of the Antient; ſome ſay, if they might chooſe what death they would dye, they would wiſh to dye in a good old age, to ſpin out the thread of their lives to a great length, and to go away at laſt like a Lamp for want of oyl; gradually to ſpend the radical moiſture of the body, and then without pain to yield unto nature: But unleſs you dye the death of the righteous, the longer your death is deferred, the greater will be the miſery that will be inflicted; the longer a ſinner lives, the more wrath he layes up for himſelf; and therefore excellent is that expreſſion of the Apoſtle,Rom. 2.5 According to thy hardneſs and impenitent heart thou treaſureſt up wrath againſt the day of wrath: What is the meaning of the phraſe? 'Tis juſt like a covetous Miſer that is making of a hoard, he is every day adding ſomething to it till it come to a great ſum: So thou treaſureſt up wrath; the longer God continues thee, the greater the wrath will be at laſt which thou muſt ſuffer. Or as a man that every day is carrying a ſtick to a pile of wood, with which at laſt he is to be burned; the longer he lives the greater the pile, and the more formidable the fire will be: the longer God forbears thee, the more intereſt thou muſt pay: he will be thy ſorer enemy, becauſe he was no ſooner thine enemy. If thou liveſt to be an Old man, and not a Babe in Chriſt, thy caſe is moſt dreadfull: Old age in it ſelf is not deſirable; an Old man is an animated grave, foreigna Sepulchre with a little life in it; it is the refuge and anvil for diſeaſes to meet in and beat upon; and therefore they are called evil dayes in which there is no pleaſure. Eccleſ. 12.1.'Tis true, the hoary head (when nature has ſnowed Gray hairs upon a man) is a Crown of Glory, Prov. 16.31.but it is no Crown to thee, unleſs found in the way of righteouſneſs: Therefore the Text is thus read in the Holy tongue,foreign in fut. niphal. The hoary head is a Crown of Glory, (of ornament, or comelineſs) in the way of righteouſneſs let it be found, or it ſhall be found; it is either to be underſtood as a promiſe, thus, in the way of righteouſneſs the Crown of Glory ſhall be found by the hoary head; or as a command, thus, that the Gray head may be a becoming ornament to the antient, let it be found in the way of righteouſneſs; it is neceſſary it ſhould be found in that way. What do Old men that are not good ſo long in the World? What is the advantage they get? Surely only this, They live to ſee more evil, and to do more evil, and to deſerve more evil than others do, that is all the happineſs of an Old man that is not gracious; for it is not the venerable face that will commend to God, nor the ſnowy head of the Antient, that will make way for him before the Ancient of dayes, but to dye the death of the righteous. To name one more,
Eightly, compare the death of the righteous, with the death of the Martyrs; all that dye for ſuch, are not ſaved, but all that dye righteous they are ſaved; there are many perſons that may give their bodies to be burned, 1 Cor. 13.3.and yet their ſouls ſhall burn in Hell; many perſons that may be Martyrs in our account, who are but Malefactors in the account of God: If we dye the death of a Martyr, and not of a Godly one, it will be no profit; for it is not the death, nor the cauſe only, but the heart that makes a Martyr.
Three things make a Martyr; there muſt not only be ſuffering, but a good cauſe to ſuffer in, and a good conſcience to ſuffer with; ſome Martyrs that ſeemed nothing elſe to us, may really be nothing leſs, when as no righteous perſons, but they are happy: There are ſome perſons that may ſeem to us, to dye for the Lord, and yet do not dye in the Lord; but all upright men dye in the Lord, and therefore you ſee, if we make the compariſon here, the death of the righteous is much to be preferred: And thus you have the firſt thing, the reaſons why wicked men when they come to dye, deſire to dye the death, and have the laſt end of the righteous.
The ſecond thing is, How it comes to paſs that though they deſire it, yet they do not obtain it. I would not ſpeak now concerning the ſins of wicked men, by which they forfeit this deſired happineſs; if a man ſhould never ſo much deſire health, and yet go immediately and drink off a cup of poiſon, death would be his portion before health: if a Water-man ſhould never ſo much deſire to be at Weſtminſter, and yet row towards London-bridge, his deſires would be but in vain: Thus it is with ſinfull men, they contradict their deſires in their pratices, therefore their deſires further them nothing in the way to happineſs, their practices carry them faſter to Hell, than their deſires can to Heaven. But if you ask me, Why do thoſe that deſire it not obtain it? My anſwer is, Becauſe they do but deſire it; they have nothing but faint velleities, which is too ſloathfull full a way to get theſe great things by; there are many means conſcientiouſly to be uſed, that this laſt end of the upright may be enjoyed: the Lepers in the Goſpel were cured not ſitting ſtill, but walking,Luke 17… 14 as they went they were cleanſed: we muſt be up and doing: we muſt be at the charges and expences, not only of many an earneſt wiſh, but of many a ſalt tear, and many a bitter ſigh, and many a deep groan, and many a hard pull before we can obtain this bleſſing: an happy eſtate in death, and a glorious life after it, are commodities not to be had at ſo cheap a rate, as for a wiſh: we can gain but a little of the Earth, though we take a great deal of pains for it; and do we think to obtain Heaven with no pains? It was the ſaying of an antient Rabbin,foreign Rabb. If thou canſt obtain but a little of this World which thou purſueſt ſo much, how canſt thou look for any thing of the other World which thou followeſt not at all? We muſt then be working as well as wiſhing;Lam. 3. 41. Oratione operatio & operatione fulciatur oratio. Hieron. therefore 'tis ſaid, Let us lift up our hearts with our hands to God in the Heavens; our hearts, in praying and wiſhing, our hands, in acting and doing: We ought to ſupport our praying with our working, and our working with our praying, both theſe ſhould go together; we muſt be as well in the operative way, as in the optative mood.
I remember the Fable of the Country man, whoſe Cart ſtuck faſt in the mire; he falls a praying to Jupiter to help it out, but doth nothing elſe; and Jupiter bids him ſet his ſhoulder to the wheel, and then cry to Jupiter: ſo we muſt ſet our hands to the work, and then deſire to dye the death of the righteous. Solomons advice is good,Prov. 2.3, 4. if thou ſhalt cry after knowledge, and lifteſt up thy voice for underſtanding, if thou ſhall ſeek for her as for ſilver, and ſearch for her as for hid treaſure, &c. not only cry and lift up the voice, but ſeek and ſearch: ſo the Apoſtle counſels,Col. 3.1, 2. foreign. to ſeek the things that are above, as well as to mind the things that are above: hence the Church prayeth in the Pſalm,Pſ. 67.1. God be mercifull to us, and bleſs us, and cauſe his face to ſhine upon us; the Hebrew is,foreign and cauſe his face to ſhine with us; that is, his grace to accompany our endeavours: Gods grace is to be deſired, and mans endeavour not to be ſpared.
Now this may be ſummed up in a few words; here are the two reaſons why they do not obtain, though they do deſire.
Firſt, They neglect the active obedience of a righteous life; they neglect the performance of thoſe duties that lead to this end; Obedience though it be not the cauſe of Heaven, yet it is the cawſey to it; though it doth not merit, yet it is the means; when our wiſhes go without duty, then they are lame and out of joynt; there muſt be Faith, Repentance, Holineſs, Ordinances, Obedience to the commands of God, &c. 'tis by theſe we pleaſe God: Its ſaid of the Ninivites, and God ſaw their works that they turned from their evil way; foreign Seder Maamadoth ex tract. Sabbath.the Prophet ſaith not, and God ſaw their Sackcloth and their Faſting, but their works, that they turned from their evil way. Remember this, He that made you without your aſſiſtance, will not ſave you without your obedience; and this obedience is to be univerſal, not only to the eaſier duties, but to the more difficult: Some are eaſie, as to believe we muſt be ſaved by an imputed righteouſneſs, to truſt to another when we ſee our own imperfection, theſe we are eaſily perſwaded to; but then to love our enemies, to mortifie our corruptions, to pull out our right eye, and cut off our right hand, theſe are hard ſayings; men will not go to the coſt of univerſal active obedience, and therefore wiſh and wiſh, and do not obtain.
Secondly, they decline the paſſive obedience of a righteous life, and that makes them miſcarry; they would be willing to be ſaved by the Croſs of Chriſt, bit they are not willing to bear the Croſs of Chriſt; they would be willing to follow Chriſt to his Kingdom, but they would not follow him to his Croſs; they would follow him into the Garden of pleaſure, but not to Golgotha the place of Souls; they would be willing to eat bread with Chriſt at his Table, but are loath to pledge him in his bitter Cup; they would be glorified with his Glory, but not be baptized with his Baptiſm: There's the great reaſon men do not attain Heaven, they would be willing to dye the death of the righteous, but are unwilling to dye the death for righteouſneſs ſake. Alas! (Chriſtians) the Lord Jeſus Chriſt will be your head, but it is a head under a Crown of Thorns; God will be your God, as he was to Moſes, but he will appear to you in the burning Buſh; we muſt firſt enter into the ſorrow of our Lord, before we can enter into the joy of our Lord; there are firſt thoſe groans that are unutterable, and then thoſe joyes that are unſpeakable: He that hath not learned the leſſon of the Croſs, has not learned his A. B. C. in Religion: The Scriptures teach, firſt a ſuffering with Chriſt, and then a reigning with him: Now there are few perſons willing to ſuffer, and therefore it is that ſo few get to Heaven. Few think themſelves to be graced (as they in the Acts.)Acts 5.41. when they are diſgraced; few that count themſelves dignified, when they are villified for Chriſt; few that are convinced, that though they loſe all for Chriſt, yet they ſhall loſe nothing by him; nay, that though they loſe all for him, yet they may find it all again, and more in him; few that are like the antient Chriſtians, that were glad they had any thing to loſe for Jeſus Chriſt; thus ſhould it be with us all: we muſt neither neglect the active, nor decline the paſſive obedience of a righteous life, if we would dye the death of the upright, and have our laſt end like his. Thus I have anſwered the two Queſtions; let me now conclude in a few inferences from the premiſſes.
And firſt, this ſhews us the wiſdom and happineſs of thoſe that make choyce of a righteous life; 'Tis the beſt wiſdom, becauſe they only take the right way to enſure a bleſſed death; they have a proſpect into futurity, they conſider what is coming, and therefore provide for it. And 'tis their great happineſs, becauſe they make ſure of a heavenly reward after death; therefore how ſtrangely do we argue, when we ſee a Worldling dandled upon the knees of proſperity? we are prone to think,. ſurely this is one of the Favourites of Heaven, the darling of providence, ſurely God loveth that man, he makes him ſo great and rich; and on the other hand, when we ſee the righteous afflicted in this World, reproached, threatned, impoveriſhed, impriſoned, baniſhed, martyred, we are apt to judge, ſurely this is not a perſon that God loves; but it muſt be the end that muſt be regarded, and then it will appear who is the happy man;Pſa. 37.37. mark the perfect man, and behold the upright, for the end of that man is Peace; the happineſs of life is to be eſteemed of by the end and iſſue of it: though the righteous mans way be affliction, yet his end is peace; that is, an abſence of all evil, and the preſence of all good: the Hebrew word for Peace, comes from a root which denotes perfection; his end is perfection of happineſs: hence the Rabbin tells us,foreign Rab. Shimſon Ben Cholpeta miſna okatzim ſub finem. that the Holy bleſſed God finds not any veſſel that will contain enough of bleſſing for Iſrael, but the veſſel of Peace, according to that of the Pſalmiſt,Pſa. 29. ult. the Lord ſhall bleſs his people with Peace: indeed this is ALL, therefore Balaam himfelf, though a wretch and a reprobate, wiſhed himſelf no more happineſs, then the righteous ſhould enjoy at death, and in the other life.
If an unskilfull man ſhould go to an exquiſite Limner, and ſee him draw the rude draught of a Picture, he would wonder what he intended; but if he would but ſtay till he had ſet to his ultimam manum, his laſt hand, and finiſhed the piece, he would ſee it to be excellent: Thus it is with fooliſh men, they look upon the rude draught of a Godly mans condition in this World, and miſjudge it; but if they had but patience to ſuſpend their judgement till God had finiſhed it, they would find it excellent; and worthy to be deſired.
If a man had been preſent with God at his firſt dayes creation, when God began to make the World, when in the tohu vabohu, foreign Gen. 1.2.in the indigeſted Chaos, all things lay diſorderly and confuſedly jumbled together, fire and water, cold and heat, light and darkneſs, dry and moiſt, if a man had ſeen this, he would have wondered, what will the wiſe God make of this piece of confuſion; but if this man had ſtaid till the end of the ſixth day, he would have ſaid with God, Behold all is very good. Thus he that looks upon the troubled eſtate of the righteous, may wonder what God intends with them; but ſtay to the end, and you will ſee their condition bleſſed: wicked men look no further then juſt before them, to receive their good things in this life; but you know there are many perſons that may be coached to Hell, when others may be whipped to Heaven; nay many if they were not kept ſhort of the things of the Earth, would come ſhort of the joyes of Heaven. Doth any perſon think the Malefactor happy, becauſe he may ride in a gilded Coach to the Gallows? Or the Child to be unhappy, becauſe the Father takes the rod and corrects him? I remember one of the Popiſh Writers compareth the righteous, and the wicked, to the Hens and Hawks that are kept in Great mens houſes; you know whilſt the Hen is alive, ſhe is not ſuffered to come into the houſe, but to ſcrape upon the Dunghill, and get her living there; but when the Hen is killed, ſhe is ſerved in to the Maſters table: whereas the Hawk whilſt alive is kept in the houſe with great attendance, but when 'tis dead, 'tis good for nothing, but thrown out upon the Dunghill.
So here the wicked have it may be a great deal of proviſion, but when they dye there is no more uſe of them, when as the Godly are preferred: Now I appeal to you which of theſe is the happieſt eſtate; ſurely that is the beſt that is the beſt at laſt; none would be ſo mad as to deſire firſt his happineſs, and then his miſery: which would you chooſe of theſe two, either to go through a pleaſant Gallery, where are all ſorts of Pictures, variety of ſweet ſmells, and all manner of delights, to run through this into a flaming fire; or to run through a flaming fire, to come into a place of liberty, peace, and comfort? See then the wiſdom and happineſs of thoſe that make choice of a righteous life.
Secondly, we learn hence the neceſſity of looking about us, whether our endeavours are ſuitable to our wiſhes, or elſe (as you ſee) for all your wiſhes to dye the death of the righteous, you may dye the death of the reprobate.
Pray think of it, the time will certainly come, and may ſuddenly come, when nothing but the life of the righteous will yield you comfort; the Phyſicians they have left thee, the Miniſter he is to come, (but alas it is too late to ſend for him, for thou art not capable of receiving any inſtruction) thy reaſonable ſoul, thy precious ſoul, thy immortal ſoul ſits trembling upon the threſhold of thy lips, to take its flight into another World; go backward into this life you cannot, ſtay here you may not, go forward into another World you dare not. Now this is the time, and if have not lived the life of the righteous, what a dreadfull eſtate are you in then?
The ſoul of a man at death, is like a Prince beaten from one ſtrong Hold into another; the ſoul is firſt made to fly out of the lower parts of the body, the legs and thighs, and then comes into the upper parts of the body; but the diſeaſe beſiegeth it there, and then it flyes to the heart, (its laſt refuge) and cannot hold out long there.
Upon this account it concerns us greatly, to ask every one himſelf, How have I lead my life? Where are my Graces? What have I been doing nothing but wiſhing for Heaven, and not labouring for it? O conſider how much you ſhould be awakened and allarum'd by this! you ought to deal honeſtly with your ſelves; it is high time to beſtir your ſelves, you are upon the borders of Eternity; none of you but deſire to dye the death of the righteous, O labour that your endeavours may be anſwerable: If there was but one of you that had been wiſhing and not endeavouring, and ſo like to be excluded out of bliſs, it might greatly ſtartle you all who this might be: When Chriſt told his Diſciples, one of them ſhould betray him, they come and ſay every one, Lord is it I? and when we tell you there are a great many in the World, that do not endeavour, but only wiſh to be ſaved, and for this are in danger to be damned, methinks you ſhould every one ſay, Lord is it not I? If there was but one man in the whole World that was to be damned, it might awaken us all, leſt any of us ſhould be that one man: As if an Army was drawn into a Field, and a voice ſhould come from Heaven, that a Dart ſhould ſtrike one man of that Company dead, and not tell the man, would not every one have cauſe to be afraid? So have we cauſe to entertain an holy fear and jealouſie, leſt we ſhould be of the number of ſuch as ſhall fall ſhort of the Glory of God.
Thirdly, we learn hence the duty of adding working to our wiſhing, in order to our arrival at the death of the righteous; and this we are to endeavour both ſeriouſly, and ſeaſonably: 2 Pet. 1.10.1. ſeriouſly; Give diligence to make your calling and election ſure; 1 Cor. 15. ult. Eccleſ. 9.10.Abound in the work of the Lord; Whatever thy hand findeth to do, do it with thy might: Be in good earneſt for thy precious and immortal ſoul.
And then 2ly. do it ſeaſonably; becauſe thou art ſo uncertain of the continuance of a natural life, therefore be ſpeedy in reſpect of a ſpiritual life.Pſa. 119.…. We ſhould make haſt and not delay to keep Gods Commandments: there may be caſes wherein its not only lawfull, but laudable for him that believeth to make haſt; ſuch a caſe is this of our ſouls, in which expedition is highly commendable: 'Tis obſerved of Solomon, that he was but ſeven years in building the Houſe of God,1 Kings 6. ult. — 7.1. and thirteen in building his own: foreign Miclal Yophi in loc.R. Shelomoh Yarchi writes of it, that the Scripture ſpeaks it to his praiſe, that he was ſo quick in Gods, and ſo ſlow in his own work. It is much with us in reſpect of our lives, as with men that are ſailing in a Ship before the wind, whether they ſit or lye, work or be idle, walk or ſtand ſtill, whatſoever they do, yet the Ship is going forward towards the Port it is bound for: So it is here, whether we repent or do not repent, pray or neglect to pray, believe or do not believe, be holy or remain unholy, our lives wear away apace: Therefore we had need look about us, and to quicken our pace in the path of Godlineſs.
Men complain of the ſhortneſs of their lives,Non ſumus vitae inopes ſed prodigi. and yet live as if their lives were too long; O methinks there is enough in the death and laſt end of the righteous, to perſwade you to the way of the upright! Be therefore adding working to your wiſhing; remember that of Paul, Gal. 6.7, 8.Be not deceived, God is not mocked; according as a man ſoweth, ſo ſhall he alſo reap: He that ſowes to the fleſh, ſhall of the fleſh reap corruption; but he that ſoweth to the ſpirit, ſhall of the ſpirit reap life everlaſting. The meaning of the Apoſtle is plainly this, that there is a conſonancy betwixt a mans life and death; ſuch as his ſowing is, ſuch ſhall his reaping be.
Laſtly, to conclude the whole, this may be the comfort of ſuch as do live the life, as well as deſire to dye the death of the upright; that chooſe the former part, as well as the latter end of the righteous; for as the wicked go from a temporal life to an eternal death,Vita ad mortem ſic impius vivit, mors ad vitam ſic pius moritur. ſo the righteous go from a temporal death to an eternal life; their death is both precious to God, and advantageous to temſelves: The righteous may welcome death, for death to a righteous man, though it parts two near friends, Soul and Body, yet it unites two better friends, the Soul and its Saviour to all Eternity.
The Scripture records concerning Moſes, in the laſt Chapter of Deuteronomy, Deut. 34.5.that Moſes the ſervant of the Lord dyed according to the word of the Lord; the words in the Hebrew are,foreign Moſes dyed upon the mouth of the Lord: The meaning is, ſay the Jews,l'Empereur paraph. Jach. in Dan. p. 258. Moſes dyed kiſſing of God; ſurely ſo it is with the Saints of God, their Father gives them a kiſs, and ſo layes them down in the bed of the Grave; therefore they that have lived righteouſly, may at death ſmile themſelves into a corpſe; for the body of a Godly man goes to his Lords bed, and his ſoul to his Lords boſom; the Grave is perfumed for his body, and Heaven prepared for his ſoul. I may ſay of righteouſneſs as Solomon, (in a caſe not much differing)Prov. 6.22. when thou goeſt it ſhall lead thee, when thou ſleepeſt it ſhall keep thee, and when thou awakest it ſhall talk with thee; that is, (according to the Gloſs of the Rabbinical Interpreters)foreign when thou goeſt it ſhall lead thee, viz. in thy paſſage through this World; when thou ſleepeſt it ſhall keep thee, viz. when thou lyeſt down in the Grave; and when thou awakeſt it ſhall talk with thee, viz. when thou art awakened at the glorious Reſurrection.
Well then, (all ye that are upright in heart and life) I bring you glad tydings of great joy;Pſal. 58.11. Eccleſ. 8.12. Verily there is a reward for the righteous, and it ſhall be well with them that fear God, that fear before him: it ſhall be ſo well, that none of you ſhall deſire to have it better; while the languid wiſhes of the wicked betray them to the pit of Perdition, your holy and earneſt endeavours ſhall deliver you into the Manſion of Glory;1 Cor. 15 ult. your labour ſhall not be in vain in the Lord: God is too good to ſuffer himſelf to be overcome in love; Dieu eſt trop bon pour ſe laiſſer ſurmonter en amour.it ſhall never be ſaid, there is more love in man to righteouſneſs, than there is love in God to the righteous. Therefore comfort your ſelves with theſe words, for you ſhall in this World certainly obtain a comfortable diſſolution, and in the other World a joyfull Reſurrection; You ſhall dye the death of the righteous, and like unto his ſhall be your laſt
END.
End of the text · Thomas Cawton, Balaams Wish (1670)