c nay I am perswaded that none of all these that nothing at all shall be able to separate us from the love of God which is in Christ Jesus our Lord Rom. 8. 33 34. c. And lastly over the last enemy of all which is death and the grave as here in the Text and following Verses O death where is thy sting O grave where is thy victory the sting of death is sin and the strength of sin is the Law but thanks be to God who giveth us the victory through our Lord Jesus Christ In all observe that it is still through Jesus Christ our Lord and through our Lord Jesus Christ Happy man that could say it and more blessed grace of faith that could prompt and enable him to it but above all most blessed be the Captain of our Salvation who gave that faith such strength and thereby this man of God such a conquest that when world and sin death and hell had done their worst they had done him none but themselves all the mischief by bruising his heel had broken their own head so that now as vanquished and lying prostrate at his feet as Joshuab over the Ganaanitish Josh 10 24. Kings or as a little David over a great Goliath he treads on 1 Sam. 17. 51. their necks trampleth on the Lion and Dragon without fear of hurt their teeth being broken and their sting taken out and in this joyful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at once Both insulteth over them O death where is thy sting O grave where is thy victory And withal exulteth and triumpheth in God through Christ Now thanks be to God who giveth us the victory through our Lord Jesus Christ The enemies here triumphed over are death and the grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter whereof answereth to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if Del-Rio will needs have to be alwayes in Adagial Sacr in 2 Sam. 22. Digress 2. Scripture meant of Hell I must needs say that I think Job was not of his minde for then he would not have so desired to be hid in it as he doth Job 14. 13. And therefore the Jesuite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he undertakes to prove that it is so understood in all the places of Scripture where it is used though he endevour to cleare no fewer then 87 places did very wisely overlook and leave out this which it may be he could not so well satisfie I grant that you may here finde Hell set down in the Margin of your Bibles but it s not to be found in the Text for that Hell never loseth its victory nor will the prayer no not of a Gregory though never so great whatever they fable rescue any that is once become its prisoner Ours oft translate it the grave and so both here and in many other places it must be meant Generally it signifieth the state of the dead after their dissolution and so the latter word may onely hold out a continuation of what was in the former both very near of kinne and as such you Cant. 8. 6. Rev. 1. 18. Rev. 6. 8. Rev. 20. 13 14. have them often in Scripture linked together In effect they are the same and so the Vulgar Interpreter here in stead of these two words Death and Grave hath the same word Death in both clauses of the Verse and besides transporteth the other words as Beza and others also do Junius in Parallelis who read them thus O death where is thy victory O grave where is thy sting Contrary to the Greek Syriack and Arabick Copies yet in Beza's judgement better suiting with the following Verse in which I crave leave to dissent for I finde the word sting joined to the word death there also He might rather have said that so it would be more agreeable to the Hebrew in Hos 13. 14. from which place this Text is taken with some variation of words which I now passe by but fully agreeing in the same sense Which is to represent death and the grave to us in a double but much different view and posture 1. As an enemy in himself armed and so formidable to all and so death hath its sting and the grave hath or will have the victory 2. As the same enemy by Christ the Captain of our Salvation disarmed and so to the believer made contemptible and so as to such by Jesus Christ death hath lost his sting and the grave shall at last be swallowed up in victory For that is the true meaning of this question O death where is thy sting c. In which the Apostle doth not ask where that was which they never had but what they once were possessed but now by Christ as to his servants are despoiled of I begin with the first Death in it self and as to those Doct. 1 1 Sam. 26. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those sons of death who are not rescued from the power of it hath its sting and the grave hath or will have the victory to which agreeth that proverbial expression Cant. 8. 6. Strong as death which overcometh all and cruel as the grave which spareth none But more particularly 1. Death hath its sting A Metaphor taken from some poisonous Serpent or Scorpion which with its sting poison's wound 's kill 's and this sometimes suddenly unavoidably irrecoverably And this death doth 1. To the bodily life as it is the destruction of it and so life and death are opposed Deut. 30. 15. and if Hezekiah must die he cannot live Isa 38. 1. And were this all yet thus as it is the dissolution and destruction of nature and the violent parting of soul and body those two long acquainted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Gorgias Ethic. l. 3. and near united friends Even pure nature and that in our Saviour himself Matth. 26. 36 37 38 39. innocently recoileth from it But to meer natural men even in the Philosophers account is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and although some of them whilest death was at a distance in a Philosophick bravery could call them fools that were afraid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophocl Aeschylus Epictetus of it and call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hermach with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as though not death it self but only our opinion of it were terrible yet usually as divers of them confesse when after all those vaunts and braves death indeed came neer them it had a more grim visage that affrighted them and although some of them even then either out of brutish senslesnesse or some passion of pride could in a desperate frolick rush upon it as the horse doth into the Jer. 8. 6. battle yet in cooler blood it was wont to put them into a shaking fit with the great Emperors pallidula rigida nudula and if Epictetus will except Socrates yet the common rule which obtained with the most sober of them was 〈◊〉
Rom. 6. 14. From the beeing and inexistence of sin at death Heb. 12. 23. And from death it self which is left last as least hurtful at the resurrection 1 Cor. 15. 26. 54. and it is abundantly enough for our comfort that if not in this life yet at death or to be sure at that last day we shall have the full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and perfect accomplishment of this great work when Christs rescue of us shall be compleat and death our last enemy shall be wholly and for ever swallowed up in victory And this is the first Negative Death hath not lost its sting so as that believers should never die 2. Nor so neither that at their death they should never feel any kind of smart and pain by the sting of it Isa 38. 3. You heard that Hezekiah then wept sore and you read partly how poor and partly what desperate shifts even Abraham Gen. 12. 12 13. 20. 2. 11. and David 1 Sam. 21. 12 13. and Peter Matth. 26. 70. 72. 74. three of the Scriptures greatest worthies the first famous for faith the second for valour the third for boldnesse in the cause of Christ were driven to through fear of it and sad instances of latter times have shown that when many secure obdurate sinners have died as you use to say like lambs some of the true sheep of Christs pasture have been then half worried by this evening wolf in such evenings these frogs of the insernal pit oft croak aloud and Belzebubs flies then swarm apace Satan when now to be cast out teareth most in Israels Mar. 2. 26. Exod. 14. 5 6 7 c. Exodus or out-gate from Egypt Pharaoh pursueth with all his Charets because if then once gone they will be out of his reach for ever the Devil cometh down with greatest wrath Rev. 12. 12. Deut. 25. 17. 18. because then he hath least time and when Israel is weak Amalek must fall on the Rear and do something now or never And hence it hath been that possibly you may have over-heard some dying Saints groans to have been very deep and seen their death-beds as Davids Couch watred and swimming with tears Especially Psal 6. 6. if Either guilt of sin be then charged on the conscience as not pardoned Or some defilement of sinne then discovered and aggravated if our faith then stumble our hearts will sink and fall and be much bruised against the gates of death a body of Rom. 7. 24 death will then lie very heavy on the weak sick man now hasting to his bodily death and that sin which so defile's him that he cannot with freedome and serenity of spirit at other times appear before God in duty will more abash him when now he is to appear before him in death to receive his doom And thus far for the Negative death hath not lost its sting but partly doth and partly may retain it as to true believers 2. But for the Affirmative so as that in this life at death and at the resurrection they may with Paul in the Text ask where is it For In the General it is but this outward life that death can seise on as our Saviour said of other enemies so may we of this our last enemy it can kill onely the body and after that hath Lu. 12. 4. nothing more that it can doe Obj. Or if you say that it was before granted that it can and sometimes doth sting their souls also Answ All I answer is that thanks be to God yet it is not mortally for on such the second death hath no power Rev. 20. 6. and then if they escape that second death this first to them is but Larva mortis as he calls it but a grim vizard of death in the Scripture account is reckoned for no death indeed for whosoever believeth in me saith our Saviour Iohn 11. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not die for ever so in the Original which our last Translators not unfitly but as the Greek phrase will bear read it shall never die if not for ever faith construeth it never though I die temporally yet Scripture calleth it a sleep rather then death if I doe not die eternally This in the general But more particularly this sting of death is taken away from believers 1. In this life partly in justification and partly in sanctification for the Apostle in the words following the Text telleth us that the sting of death is sin and sin sting's us both in its terrifying condemning guilt binding over to punishment and in its enslaving power and pollution 1. Now the first wee are freed from in our justification there is then peace Rom. 5. 1. and no condemnation Rom. 8. 1. we are passed from death unto life 1 Iohn 3. 14. the destroying Angel passeth over and strike's not when the door-posts and lintel are first struck with the blood Exod. 12. 12 13. Luk. 2 29 30. of the Paschal Lamb. And how chearfully then doth old Simeon sing his Nunc dimittis when he hath got his Saviour in his arms and his eyes have seen Gods salvation There is no sting of death that he complaineth of the kisses of Christs mouth have sucked that out from a justified Believer and then although the shadow of death should sit on my eye-lids as they did on Iobs yet if Job 16. 16. I can but then discover the eye-lids of the morning but the first and least Job 41. 18. out-lookings of Heaven upon my soul in pardon and peace especially if broad day light and the more glorious shine of the Sunne Mal. 4. 2. of righteousnesse how painful soever deaths sting might otherwise have been my Phoebus is my Physitian so that there will be full healing under his wings and O death where is then thy sting 2. And as for the defiling pollution and enthralling power of sinne though it bee as painfull as the very guilt of it is as a prick in the flesh sting's deep and prick's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12. 7. the very heart Acts 2. 37. yet a Believer in this life hath an healing plaister for this wound also from the spirit of grace in his sanctification and how quickly doth a clean wound heal with how little pain doth a formerly well-ordered body die and with how much lesse doth a soul not Philosophically purged but spiritually sanctified depart from this earthly tabernacle which is so subject to be foul and the very sweeping raiseth a dust our repentings not being without new defilings Death is not dolorous when my death and my sin do not meet but so part that when the one cometh the other is gone for ever and how doth the undefiled Dove which had before lien among the pots then shine and glister when now in her flight to Heaven the Sunne of righteousnesse shines on her wings which are covered with silver and her feathers with yellow gold That I
with all others because possibly it might be so in Lazarus his particular and extraordinary instance concerning whom busily to enquire what kind of death his was or in what state his soul was in that quatridium mortis I thinke would be too presumptuous curiosity 2. Although the Image of God in him might not be made perfect upon his first dying and therefore hee might die again the second time whilest some consequents of sin as mortality yet clave to him yet it will not thence follow that sin abode in him no more then that a Saint departed lieth under the power of sin though he doe continue under the power of death which is a consequent of sin till the resurrection Not that I determine that Lazarus after his first dying and rising again lived all his time after without sin in which to define any thing either way were rashnesse but onely to deny the inference that because the Image of God was not every way completed upon his first death so that he died again therefore it was not restored in this as to his being freed from sin which I conceived saints departed are though till the last day they lie under the power of death which yet was brought into the world by sinne Rom. 5. 12. 3. For the ordinary course as I beleeve the dead body is no proper subject for sin so I conceive all Protestants who deny a Popish Purgatory Rev. 14. 13. Rev. 21. 27. or middle state after death must needs confesse that the soul before the body be turned to dust and ashes is Sicque malorum omnium tela abrumpitur Paraeus got to Heaven into which no unclean thing entreth and therefore as soon as it is loosed from the body it is so loosed from sin that it may have a ready flight and free entrance unto that undefiled Mansion And therefore I cannot but subscribe to him who calls Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and say with Ambrose quid est mors nisi peccatorum sepultura that however it be the curse of the wicked to die in their sins John 8. 21. 4. yet for the godly death in them kills sin and is buried in their grave and so sin and death which were before friends in our death prove deadly enemies peccatum peperit mortem filia devoravit matrem sin at first begot and brought forth death and death Jam. 5. 17. at last destroyed sin as the worm kills the tree that bred it Death came by sin Rom. 5. 12. Mr. Brightman in his Sermon on Luk. 4. 18. pag. 66. and sin goeth out by death and so sin dis-armeth it self taketh out its own sting and may we not then well say O death where is thy sting O grave where is thy victory viz. when death it self is thus killed as you use to say quick-silver is killed when so qualified as it is made medicinable And the grave which swallowed up all is it self swallowed up in victory Captivity led captive and this our enemy not only subdued that it cannot hurt us but also made to serve under our victorious Conquerer so as to destroy our worst enemy sin I mean which we had most cause to be afraid of and which above all made death terrible And thus we have seen how the sting of death is taken out both in life and death from a Believer but for all this all is not yet done for all the time that we continue dead death in some respect continueth his dominion and whilest the grave keepes our bodies prisoners how hath it lost the victory There is therefore something yet behind and will that good God who hath thus far led us here leave us that as Rachel died when now it Gen. 35. 16. was but a little way to come to Ephrath so when one stroak more would bring us to shore we should sink in the harbour O no. As on the one side David from good experience could style God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 57. 2. a God who performeth or finisheth or perfecteth all for me and whom he loveth he loveth to the end John 13. 1. So on the other side as for his and their enemies when he beginneth he will make an end 1 Sam. 3. 12. nor will he with Joash when he hath 2 Kings 13 18 19. smitten twice or thrice for want of giving the last stroak fall short of compleating the victory 3. And that will be at the last day of the generall Resurrection till which time death as it were lived Rom. 5. 14 reigned and kept the field and the grave continued his victory but as in death we heard sin lost its being so at the resurrection death and the grave shall forever lose theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be destroyed ver 26. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be swallowed up In the 54. ver immediately preceding the Text to which the Apostle relates in these words O death where is thy sting c. which he speaks by way of anticipation of faith and according as before I expressed it as it were before hand tuning his voice that he might sing them out aloud in that last great Jubile and then death and the grave Rev. 20. 13 shall give up their dead and disgorge themselves of all that they had before swallowed and then not onely the sting of death but also death it selfe shall die and cease for ever for there shall then be no more death then our Rev. 21. 4. dead bodies shall again live Isa 26. 19. so as thenceforth they can die no more Luke 20. 36. but what is said of our Saviour shall then be made good of his servants they shall then live who were dead and shall live for ever Rev. 1. 18. and then Death and Hell as vanquished enemies shall bee dragged after our glorious Conquerurs Charet whilest his Redeemed ones shall follow him with their joyful and thankful acclamations and make Heaven and Earth eccho this triumphant song O death where is thy sting O grave where is thy victory Nor will they forget to adde that which the Apostle doeth v. 57. Now thanks be to God who hath given us the victory through our Lord Jesus Christ Which fitly leads me to the Application ANd let the first be everlasting SERM. III Vse 1 Praise and thanksgiving to the Prince of our peace and captain of our salvation Now and ever blessed be our God who hath given us the victory Ver. 57. through our Lord Jesus Christ and truly it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most free gift if we have it for did we fight and win it that we should wear it No he tred the wine-presse Isa 63. 1 2 3. alone and of the people there was none with him when he came from Edom with his garments died in the blood of these our enemies travelling in the greatnesse of his strength mighty to save
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theophylact upon the Text. He endured the conflict and in and by him gained the victory or as Chrysostome expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ille pugnaâ—â— sustinuit nos coronis triumphis suis ornavit P. Martyr Rev. 4. 10 11. Ezek. 21. 26 27. He got the victory and let us wear the Crown But shall not then humble and thankful ingenuity cast down our Crowns at his feet or rather set them on his head whose right it is and say thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created all is by him and from him and therefore let the praise of all be to him for ever It was 1. His death which gave death its deadly wound and by death be destroyed him who had the power of death Heb. â— 14. which is the Devil And this As most gloriously whilest thus in his greatest weaknesse he foileth Satan in his greatest strength vincit dum 2 Cor. 13. 4 vincitur when as a weak man he is overcome of death as the mighty Almighty God hee overcometh both death and him that had the power of it and on the very Crosse made a shew Coloss 2. 15. Musculus Rom. 6. 23. of him openly when he himself was there made a spectacle So most justly for seeing death is the wages onely of sinne he most righteously forfeited that his power and authority by inflicting death on him who 2 Cor 5. 21 knew no sin and thus Jeroboams arm 1 Kin. 13. 4 In Epitaph Nepot Vt Hydrus Crocodilum interficit P. Dammian li. 2. ep 18. Dentes infringes in nimis solido concoquere non poteris sed sicut Danielis bolo Babylonius draco eruciaberis crepabis Del Rio Adagial pag. 250. drieth up when stretched out to lay hold on Gods Prophet and the waspish angry Bee fastening her sting where shee should not hath lost both it and her life together This made Hierom insult over death illius morte tu mortua es devorasti deâ—orata es but withall he blesseth Christ for it Gratias tibi Christe Salvator quod tam potentem adversarium nostrum dum occideris occidisti its most just that death should die for seising on the Lord of Life who never deserved it and although we did yet just too that we should be delivered seeing our Surety hath satisfied And thus our blessed Redeemer by being lifted up on the Crosse fought with these our enemies from the higher ground and so mortally wounded their head and that spear which pierced his heart brake this string which else would have wounded ours in hoc signâ— vinces so that however other Souldiers are wont to be dismaied at the death of their Captains yet we are delivered and so animated by the death of ours his death is our life therefore let him have that praise which he purchased at so dear a price 2. His Resurrection is both the cause and pledge of ours 1 Cor. 15. 20 21. hath a speciall influence into our justification Rom. 4. 25. 8. 34. affording faith by which we are justified Rom. 5. 1. a sure handhold in that it clearly manifesteth that he had paid the debt when the prisoner was set free satisfied Gods Justice when the arrest of death was taken off and then O death where iâ— thy sting and by opening his own grave had done as much for ours and then O grave Ezek. 37. 12. where is thy victory 3. The imputation of his sufferings death and unrighteousnesse is that which in our justification takes off Gods revenging wrath and the condemning guilt of sin which our Apostle saith is the sting of death and so he saveth us from going down into the pit or at least bringeth us up out of it because he hath found a ransome Job 33. 24. 4. It is the grace of his Spirit by which we are enabled to mortifie the the deeds and lusts of the flesh Rom. 8. 13. which was another sting of sin and so of death which the finger of the Spirit of Christ only take's out It is not our strongest purposes or resolutions that will be able to over-master these enemies a foul sore til it be indeed healed will run though we say it shall not Nor will the Heathens and Philosophers Purgative virtues cleanse this sink in which the best of them so foully wallowed Nor the Papists Purgatories penances watchings whippings lousie shirts or S. Francis his kissing Bonavent in ejus vita cap. 2. or licking of Lepers sores which will cleanse this fretting leprosie The poor woman in the gospel after she had spent all she had on other miserable Physicians could not get her Mark 5. 25. 26 27. issue of blood stopped till she got a touch of Christs garment Porphyric himself confesseth that nothing else can effect this cleansing sola principia Morn de veritat Rel. cap. 27 hanc purgationâ— perficere possuÌ„t By which Principia some conceive were meant the 3 Persons in the blessed Trinity but whatsoever he meant by them I am sure it was the blood of the sacrifice Lev. 14. 14. 15 16. and the oil that cleanseth the Leper in the Law and that by them was meant the blood of Christ and the grace of his Spirit which alone hath power to cleanse and heal both them then and us now under the Gospel 5. They are also the consolations and comforts of the same Spirit of Christ which are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Lenitives which actually formally take away all that pain and anguish which the sting of sin and death make Gal. 5. 22. Rom. 14. 17. in our consciences such joy and peace are fruits of this spirit and spring from no other root It is the Lord Joh. 10. 11. See Ainsworth on Gen. 25. 2. Jesus who is our good Shepherd and as it is the good Shepherds work and office first to feed his sheep and then secondly to make them lie down and rest so he onely doeth both these to our souls feedeth us in green pastures Psal 23. 2. and makes us lie down at noon yea and at night too Cant. 1. 7. the first in our life time and the other event in death and thence no sting in death to a good Christian 6. Finally it will be his last glorious appearing at the bright lustre whereof the shadow of death will then quite vanish and death it self which till then had continued and prevailed and just then having cut down all before it had as it were completed its conquest shall then for ever be swallowed up in victory And thus we see our Christ who is our all from first to last in this Col. 3. 11. great atchievement of our victory over death put down all and therefore to him most deservedly let be all the praise and if the Philistims when
Judg. 16. 23 24. they had gotten Samson into their power praised their Gods and offered a great sacrifice to Dagon and rejoyced that he had delivered their enemy into their hands who had destroyed their Country and slain many of them then what Lebanon is sufficient to burn Isa 40. 16. Psa 50. 10. or what cattell on a thousand kills sufficient for a burnt sacrifice what Hecatombs of praise and service of whatever we are have can doe or suffer are due to our great God and Saviour who hath delivered the destroyer of our both bodies and souls into our hands and us out of his who hath slaine not onely many of us but either hath or will make havock of us all heaps upon heaps farre more and greater then ever Samson did of Judg. 15. 16. Asa 115. 1. them Now not unto us not unto us O Lord but to our most mighty and most mercifull God and Saviour be all the praise who hath thus delivered us from the power of darknesse and hath Colos 1. 13 Davenant in locum translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. hath as a Colony transplanted us into a new and better Country from under the power of sin and death into the kingdome of his dear Son the Lord of life and glory hath opened for us that iron Jude 6. Heb. 7. 16. gate and broken those everlasting chaines of darknesse asunder and having perfectly vanquished hell and death hath instated us in that power of an endlesse life Now glory to God on high and on earth peace Vse 2 For as this matter of his endlesse praise so of strong and everlasting consolation and good hope to 2 Thess 2. 16. Heb. 6. 18. all those that are made partakers of the grace of life For so Calvin rightly observeth that the Apostle here in the Text tam animos â exclamatione erigere voluit Corinthiorum animos by such an hearty and triumphant exclamation as this O death where is thy sting O grave where is thy victory He intended to rouze and raise up the drooping trembling sinking hearts of Believers and by this Prosopopoeia as P. Martyr Proponit ob oculos mortem prostratam confossam adde's he presenteth death as having got a deadly wound and now lying prostrate at their feet for them securely to trample upon and to triumph over the sting being gone and the honey onely remaining whilest it hath delivered them from their worst enemy sin and more nearly united them to their best friend Jesus Christ their Lord and Head It doth indeed part them from the bodily presence of other dearest relations here on earth and from their bodies too which they must leave also for a time till they at last come to a more joyful meeting But not from God who as Saul and Jonathan in death are 2 Sam. 1. 23. Bernard in Cant. Serm 26. not parted So that what was before porta inferni is now introitus regni the gate of Hell is now become the entrance into Heaven or as Mr. Brightman expresseth it what was before the Devils Serjeant to drag us to Hell is now the Lords Gentleman-Vsher to conduct us to Heaven Prov. 31. 8. dying men are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a phrase which hath troubled Vide Mercer in locum Interpreters to give the true sense of it the word usually signifieth a change of raiment and so indeed death strip's us all but happy they whom Christ hath spread his skirt over they then will not bee found naked but clothed upon with their 2 Cor. 5. 2â— 3 4 house from Heaven This a Believer hath in death yea by death and what conclusion then should he inferre from it but the Psalmists Ergo Psal 16. 8 10 11. Therefore my heart is glad and my glory rejoiceth my flesh also shall rest in hope because thou wilt not leave my soul in Hell but wilt shew me the path of life c. and therefore I will not onely rest in peace but leap for joy whilest I can thus insult over so deadly an enemy the righteous may well have hope in their death when Prov. 14. 32. from this Text they may be sure of the victory Vse 3 Which therefore should arm the heirs of life against the fear of death we read Cant. 3. 7 8. that the valiant of Israel have their swords on their thighs because of fear in the night which implieth that as So the Greeks amongst their many words for a night have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for one which imports fear other nights usually strike men at least children into fears so this long and more darksome night of death is subject to raise fears even in those that are men of God Especially whilest they are weak children they are oft weary of life and yet afraid of death that God in a manner knoweth not what to do with them as the Angel in Cyprian chideth such pati timetis exire non vultis quid faciam vobis and truly such children should be chid out of such childish fears but from the valiant of Israel God expecteth more spirit if not wholly to prevent such insults yet with courages to repel them for else to what purpose serve their swords on their thighs and a lively faith in their hearts if the fears of death can dead it It is a sad word of Calvin upon Heb. 2. 14 15. He Si quis animaâ— pacare non potest moâ—tis contemptu is sciat pâ—â—um se adhuc profecisse in Christi fide â—aâ— ut nimia trepidatio ex ignorantia Christi gratiae nascitur ita certum est infidelitatis signam that cannot quiet his heart in all holy contempt of death let him know that he hath as yet profited but a very little in the faith of Christ because this trembling ariseth from too much ignorance of his grace and is a certain sign of too much infidelity For so Paul Rom. 10. 7. affirmeth that doubtingly to ask who shall descend into the deep is to bring Christ again from the dead as though he had not died and by his death overcome death and Hell but on the contrary 1. The example of Christ our Saviour dying should animate every Christian Souldier against fears of death his tasting of it for us Heb. 2. 9. should keep it from being to us a câ—p of trembling for if the weak silly sheep freely followeth where the dux gregis before hath led the way why should the sheep of Christs Pasture be at a stand though it be in the valley of the shadow of death from following the Lamb whither soever Rev. 14. 4. he goeth 2. But the merit and efficacy of the death of Christ should in this kinde be most operative as it pacifieth the wrath satisfieth the justice of God removeth guilt and purchaseth Maledictionem subeâ—ndo sustulit quod in morte formidabile erat Cypr. life had we the
for Gods Audit and when we have disposed of our goods to others we might be at more leisure and vacant the more safely to bequeath our souls to God so enter upon our heavenly inheritance but it is but our sin and misery that we lay this double burden on the tired horse-back that the ending of our reckonings with the world and the beginning of our accounts with God are both put off to be made on a death-bed and hence commeth many mens fear of death the man would not die till his Will be made and so he then setteth about it but it usually beginning with his bequeathing of his soul to God and then this sad thought commeth in but upon what acquaintance or grounded assurance which puts the poor man to a stop the wil is for the present laid aside and the sealing of his pardon he then thinks needeth first to be looked after and so it may be at the last neither of them is effected with comfort such men being like those who have neglected to do their work on the weelday and so cannot rest when the Sabbath com's but Heaven sets us a better copy to write after God having finished his works in six dayes Gen. 2. 2. Exod. 31. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rested and was refreshed on the seventh and our Saviour when he had said it is finished then he quietly gave up the ghost and so rested in the grave John 17. 4. 19 20. which was typified by the Jewish Sabbath Happy we if in this working day of our life we could dispatch our greatest businesse first but yet all our other worldly occasions also in time that the day of our death may be our Sabbath in which we may rest from our labours and feriari Rev. 14. 13 Deo even keep a true holy day indeed to God that then with our Saviour we may say it is finished and with Paul we have finished our course and in running our race have outgone all 2 Tim. 4. 7. 8. our griefs and fears and then may have nothing else to do but onely quietly to take our rest and receive the Crown 6. But because our apostle telleth V. 56. us that the sting of death is sin and this as was before expressed both in the guilt and defilement of it they both make death terrible and us then fearful 1. The guilt of sin if then unpardoned or but so apprehended much terrifieth the conscience and so rendreth death very formidable whilest it is looked at as the wages of sin or Rom. 6. 13 Gods arrest and so the fore-runner or beginning of a more terrible execution and as its death to a malefactor to go even out of prison if to be brought So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred let him be condemned before his Judge so to such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a guilty condemned sinner his death is phrased to be a bringing him to the King of terrors Job 18. 5. with 14. and well it may when even a beloved child is afraid to come into his loving Fathers presence when he is angry some such trouble of spirit some Isa 38. 3. Divines conceive Hezekiah lay under when he wept so sore at the message of death and David also when he desired that respite Psal 39. 13. And therefore our cure here is faith's timely and effectual application of the blood and death of Jesus Christ the only tried cure of this tremor cordis for so it s expresly said that he by death hath delivered us Heb. 2. 14 15. from the bondage of the fear of it So that the more or lesse that we are able to apply Christ and his death the more or lesse we are afraid of our own and hence it is that 1. Believers by the clearer discoveries of Christ and his death under the brighter light of the Gospel are lesse in the dark in the gloomy shadow of death then the faithful under the See Calvin in John 19. 40. Rom. 8. 15 Law Their darker vails and shadows had lesse of the spirit of Adoption and confidence and more of the spirit of bondage and fear as the Apostle hinteth in the fore-mentioned place to the Hebrewes where he sheweth that Christ by taking part with the children of flesh and blood in his Incarnation did free us from that bondage and so whereas Moses the giver of the law desired to live Deu. 3. 24 25. Paul a Preacher of the Gospel desireth to be dissolved Phil. 1. 23. when once the Sun of righteousnesse was now more up yea Simeon crave's leave to depart Luke 2. 29. as its first rising 2. Hence also it is that among severall Believers now under the Gospel such use to be more joyful and lesse fearful of death who by faith have more fully applyed Christ and to whom he hath been most manifested and of all such none more then they that have been most humbled their hearts most broken with sense of sin and afterwards have had them more soundly healed and more feelingly comforted and enlarged with the assurance of Gods favour in Christ the bone broken and well set again proves stronger and the Lute broken if well put together makes not the worse but rather the better musick Of all the Apostles Paul at his conversion and in after-sufferings was most humbled and none of them expresse more none so much cheerful readinesse and desire to die in Christ yea to die for him And therefore as our Saviour said Mar. 11. 22 have we faith in God oh that we had more and then could act more faith in God! Could the sting of a fiery serpent make us daily look more up to the brazen Serpent sense of sin drive us more to Christ to get more assurance of part in his death wee should thereby even when we receive the sentence of death be more able to trust in him who quickeneth the dead 2 Cor. 1. 9. then should we not be pinioned as condemned Malefactors are wont to be but have an hand of Faith free and at liberty to lay hold on Christ the Lord of Life yea and gladly reach it it out to receive death it self as that which will more fully unite us to him when the babe is in its mothers arms or laid down with a kisse it then sleep's quietly 2. But Secondly the defilement of sin although faith can see it pardoned will make a child-like shamefacednesse blush and fear so to come into a Fathers presence My little 1 John 2. 28. children saith the Apostle abide in him that when he shall appear we may have confidence and not be ashamed before him at his comming and although the most loving wife heartily desireth her husbands coming home yet she could be content that he would stay out so long til he have righted things in the house if for the present they lie unhandsomely and out of order With Vzziah to be lepers
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripid the Scripture of truth I am sure saith of all such that through fear of death they are all their life time subject to bondage Heb. 2. 15. And if life as you use to say be sweet it can be no lesse then the bitternesse of death 1 Sam. 15. 32. How bitter is the bare Ecclus. 41. 1. remembrance of it to him that is at ease but the approach of it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter bitterness as the case was then with him even to an Hezekiah Isa 38. 17. and if the message of it made him weep v. 3. then 1 Sam. 28. 20. wonder not if Saul at it swooned quite away It is a bitter sting that with the So Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Justin Mart. ad Graeces adhortat 1. prick of it letteth out the life-blood of the dying man if when it taketh away from him this life he hath no assurance of a better but dieth with Aristotles word in his mouth dubius morior quo vadam nescio be he never so wise a Philosopher or Adrians quos nunc abibis in locos should he be with him never so great an Emperor It is not death as death that even the godly desire or rejoice in for in that sense Paul would not be 2 Cor. 5. 4. Joh. 21. 18. unclothed and Peter is said in that respect to be carried whither he would not It is some greater good which God vouchsafeth to such at death and after it which whilest others then want and have no assurance of it must needs be a dolorous and deadly sting that thus first letteth out their dearest life 2. And therewith which is a second stinging wound all the comforts of life Which should they abide yet the man is gone whose very soul was wrapt up in them but now hath no benefit by them and then the stateliest room though never so richly hung and furnished is but a sad sight where's nothing else to be seen but the dead master in his coffin in the midst of it All dearest Relations are at once then snapt asunder The pleasantest childe now half fatherlesse turn's away his face as not being able to endure to see a dear Father die The dearest wife which was before the desire of thine eyes thou now Ezek. 24. 16. 21. Gen. 23. 4. desirest with Abraham to have buried out of thy sight Thy most loving friends may then stand by and weep over thee but cannot help thee and at last with a longum vale bid thee good night and so part and doth not this â—uth 1. 17 sting As for Honors and outward greatness 1 Sam. 4. 10. Phinehas his wife now dying calleth them Ichabod this sting prick's that swoln bladder and so his breath goe's forth and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all his thoughts all his goodly glistering thoughts as that Psal 146. 4 word seemeth to signifie perish Which words hold not forth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pope John the 22. would gather out of them as though after death his soul should sleep and think of nothing but to expresse that all his former great high thoughts in his life time then at death come to nothing For pleasures and former facetious and jovial merriments old Barzillaies 2 Sam. 19. 35. eyes grow dim in that evening when he was but now entred within the shadow of death but are quite closed up in this midnight in old Eccles 12. 5. age desire faileth but in death it is wholly extinct Death if nothing do it before will break many a knot of good fellows then adieu sworn fellow-drunkard well if you and I can now come to a good reckoning and adieu also you sweet Mistress and all that dalliance you wot of till you and I stand before our Judg and all that be brought to light which was done by us in secret And adieu to you too my more innocent merry companion nec ut soles dabis jocos the whole club of wits are now all amort and not one Jest more for now that God and Death are in good earnest it is past Jesting past Drinking Whoring yea rejoicing in wife or children or friends Or Riches which should they as with some Nations they are be buried with thee yet in that day of Prov. 11. 4 wrath they will not be able to profit thee for if in thy life time they do not as often they doe make themselves Prov. 23. 5 wings and flee away from thee yet in death thou wilt be taken from them thy close fist will be then open and all that dust which before thou gripedst in thy hand will then See Shickard in his Jus RegiuÌ„ cap. 6. Luke 12. 20. run through thy fingers and then thou fool whose shall all these things be Blessed Hezekiah who in this case could say of Gods Word and Promises and Providences In these things is the life of my spirit but Isa 38. 16. the very spirit of the worldlings life is wrapt up in this bundle of outward contentments so that if that threed be once cut and so all these be scattered and lost then as Micah said What have I more the man is Judg. 18. â—4 utterly undone and to whom in time of his life it was death to part with a penny it will be an hell at death to part with all as it was once said by one to a great Lord upon his shewing him his stately house and pleasant Gardens Sir You had need make sure of Heaven or else when you die you will be a very great loser Nor is this all for were it onely the losse of life and outward comforts of it that sting death fastneth even in the heirs of life 3. Thirdly therefore there is a deeper sting in it which the godly are freed from of which we read in the following Verse in these words The sting of death is sin and the strength of sin is the law ie sin Rom. 5. 12. Puncturâ peccati morimur P. Martyr armeth death with its sting which otherwise could never have had power to hurt or touch us whatever the Socinian saith to the contrary and the law now broken doth ex accidente irritate and per se declare and manifest and aggravate sin and so giveth it its strength and death its warrant thus to arrest and execute us and hinc illae lachrymae hence is the deepest sting of death and deadliest groan of the dying sinner for that with death the weight both of sin and the law fall on him together which presseth him yet lower and woundeth him deeper even to the soul and conscience whilest he is hereby made sensible that his death is the wages of his sin so that he dieth not as a Rom. 6. 23 Martyr or barely as a Man but as a Malefactor under the guilt of sin and sense of Gods wrath and if there was a
painful sting of death in the two former particulars then in this third is the very poison of it That as the sting of a Bee may be very painful but This is the Hornet and Scorpion This Scorpions sting in the tail as those Rev. 9. 10. in the end of our life is most deadly as they use to say Maximè mortiferi morsus bestiarum morientium the biting of a dying beast is most deadly the sting of death if dipt in the venome of Gods wrath is both intolerable and incurable That facies Hypocratica which Physicians speak of of a spent dying man looks very ghastly but no sight in all the world more dreadful than to see an awakened dying sinner as a Saul Judas Francis Spira c. conflicting with death and sin and the law and Gods curse and wrath altogether If in a dying houre in stead of Gods reviving smile the sinner meeteth with his deadly frown so that when death hath made his grave his sin like a massie grave-stone Isa 24. 20. lie heavy upon him how miserably is that poor wretch pressed to death and how deadly is that groan when you may hear him sighing out his soul with this saddest mone Oh! I am so sick that I cannot live and yet woful wretch that I am Dr. Harris so sinful that I dare not die Oh that I might live Oh that I might die O that I might doe neither At non sic abibunt odia Friend you shall doe both because you are a sinner you must die but because you die in your sin you shall live in torment to eternity 4. For that is the last and worst sting of death which thrusts the sword in to the hilts that it is such a sting quo mortales ex hac vitâ Del-Rio Adag pag. 250. expellens ad mortem secundam exstimulat that this first death when come if better care be not before taken will prick us on and thrust us into a second for so was the tenor of the first sentence In dying thou shalt die So that one death Gen. 2. 17. leadeth on to another the first to the second that whatever it be which the unpardoned sinner suffereth in the first death it is but the beginning Matth. 24. 8. Deut. 32. 22. of sorrowes the fire now kindled will burn to the lowest hell for so we read of death mounted on his pale horse and hell following him Rev. 6 8. and that was in the time of the See C. à Lapide in Hos 13. 14 Gospel and not onely of the Law that after death cometh judgement Heb. 7. 29. and that when the body returneth to the dust the spirit shall return unto God who gave it Eccles 12. 7. if not to him as a Father to be received into his bosome then as to a Judge to receive its everlasting doom and if as the Apostle saith the Devil hath the power of death Heb. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targum habet imperium mortis Grotius you may easily gather that with some death and hell are not farre asunder and although he helped the Heathen to put out of their mindes the dreadfulnesse of it by the dream of their Elysian fields as he doth the Turks now by that of their Paradise yet to an awakened sinner now at the point of death to bee but in danger of it as not knowing whither he shall go leaveth him at a woful losse but if as they say of the Molle he hath then first his eyes open and so cometh to see himself now on the brow of the the hill and from that precipice now certainly falling into the lake of fire and brimstone he giveth himself utterly lost for ever And thus in all these four respects we see that death hath his sting 2. And Hades or the grave hath 2. Prov. 30. 15. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 5. 24. 2 Kings 2. 11. 1 Cor. 15. 51. Immutatio illa species mortis erit Beza in Heb. 9. 27. or will have the victory it being that open Sepulchre which still crieth Give Give till it have swallowed up all for it is appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all men once to die Heb. 9. 27. even Enochs and Elijahs assumption and the change of those who shall be found alive at the last day being a kinde of death and an analogicall dissolution so that death having one age after another as it were mowed down the whole field of the world and as a last enemy having conquered all the great Conquerors of the earth and with them vanquished all else and still keeping the field will have thereby obtained a complete victorie 1. In thus bringing down all 2. So as never to have risen more as some conceive had it not been for Christ who as he is the Resurrection and the Life John 11. 25. so by him onely either as Head or Judge is the resurrection from the dead 1 Cor. 15. 21. 3. And yet further so as that the most of them that rise again shall presently sink down again into eternal death and so this sting prove's that worm which never dieth where the fire never goeth out Mark 9. 48. Igne quasi salietur vide Brugensem in locum Myrothec in John 3. 36. but where the sacrifice is salted with fire ver 49. burn's but consume's not fire being of a burning but salt of a preserving nature Perdit sed non disperdit cruciat ita ut nunquam perimat as Camero somewhere expresseth it So that to them the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will answer the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will be both in victoriam and in perpetuum and so a signal and a final victory Now confider this ye that forget Vse Psa 50. 22. 1 King 14. 6. God for as the Prophet said to Jeroboams wife I am sent to you with heavy tidings this day if there be such a four-forked sting in death as we have seen in the former particulars then to you who are not as yet made partakers of the grace of 1 Pet. 3. 7. life here is matter of 1. Fear 2 Care First of Fear and O that the Vse 1 consideration of this sting might now prick your hearts kindly that the sting it self may not at last mortally wound them Seneca according to his surly Stoical Principle would perswade himself and others that it is ill to desire death but worse to fear it But the Word of God teacheth us that such as they have no cause to desire it but great cause heartily to fear it and that by reason of their fear of it they are all their life time subject to bondage Heb. 1. 15. Whence it is that 1. In their health and life they cannot endure their thoughts being fears seriously to think of it Like them who put far away the evil Amos 6. 3 4 5. 6. day and for that purpose chaunted to the sound of
〈◊〉 〈◊〉 which help to stupifie the part affected and to make it senslesse which Mountebanks easily can doe rather then to work any perfect cure And therefore Ficinâ—s prescribes a better method of Physick who after his Tracts de Sanitate tuenda and then de Sanitate restituenda and de vita producenda because after all those courses gone through death will not at last be put off and if better course be not taken when it cometh will bring its sting with it he wisely addeth another Tract de vita coelesti comparanda to shew how when at death we can live no longer here we may then live with God in Heaven for ever which is only by Christ who alone can then make us happy and our deaths comfortable what therefore the Poets fable of Persius his borrowing of armour from several of their Deities to harness him against his conflict with Medusa may direct and See Bacons Augm. lib. 2. cap. 13. p. 137. quicken our diligence and carefullest endevour to get that from the true God in Christ which may compleatly arm and secure us against this our last enemies deadly sting Many are the precepts of the * De Arte moriendi Perkins Bellarmin I. Beust M. Cyrus Mi. Franciscus Art of dying well as Mr. Perkins calls it which he and other Christian writers afford us to whom I must for the present refer you and all that I shall now say is That in the general something nay much nay all is to be done in this time of our life that we may not meet with this sting in death nor will it be done with a Baalams wish that he might die the death of the Numb 23. 10. righteous as Euchrites who in this did not make good his name would be Craesus vivens and Socrates mortuus but he who would die Rom. 14. 8. comfortably must live holily we must live to the Lord if ever we would 2 Cor. 5. 15. die in him But in particular would we not have our death too stingy and its sting deadly many are the directions which are held forth to us by the Scriptures and from them by several Christian writers some of which I shall touch upon in the application of the second Doctrine which is that The sting of death and the victory Doct. 2 of the grave by Jesus Christ is taken away as to true believers who may with Paul triumph over both as the Apostle both in his own and their name doth here in the Text O death where is thy sting O grave where is thy victory A most blessed and comfortable Gospel-Truth mainly intended in the Text and was by me to have been now treated upon in my first choice of it as best suiting with the present occasion but an ill-made pen makes double letters mine was such and so instead of one wrote two Sermons the latter though more comfortable and better agreeing with our present businesse yet may be now the better spared because all that I should have said in the prosecution of it is so fully exemplified in the life and death of our lately deceased reverend and dear brother Dr. Thomas Hill late Master of Trinity Colledge and a most useful and happy prime member of this our University whose Mr. Withrington the University Orator at St. Maries Mr. Templar one of the senior Fellows of Trinity Colledge in their Hall Camero Myrothreiu Luk. 11. 47 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talm. Hierosol sad Funerals we now celebrate Concerning whom if any Panegyrick be expected of his deserved praises that will by and by be better performed by them whose work it is But as for him I believe that he was not ambitious with Augustus to go off the stage with a Plaudite so for my part I came not up hither to paint Sepulchers when the building and adorning even of those of the Prophets with our Saviour had no favourable construction The Jewes have a saying that non facienda sunt monumenta justis whose words and works are their best monuments and which praise the righteous man as well as the vertuous woman in the Gates Prov. 31. 31. And truly if when wee have done well to hear ill be a royalty then Beâ—è agere male audire regium est much more after a life well led whether we be rich or poor to have no more said of us then was of Lazarus that the poor man died and was carried by the Angels into Abrahams Lu. 16. 22. bosome I shall ever judge to be a very large Funeral Encomium But yet when I read of all Judah and Hierusalem doing Hezâ—kiah 2 Chron. 32 33. Act. 9. 39. honour at his death and of the widows weeping and shewing the coats which Dorcas made while she was with them I am not so strait-laced or superstitious as when any mans life hath been eminently remarkable and exemplary lest I should be guilty of idolatry in adoring him to commit sacriledge in robbing both the dead of his just praise and the living of an useful pattern for their imitation That this our Brother was such an one is so generally known to you all and more fully to my self by 34 years experience and acquaintance that I am the more secure that what I shall say of him will be less suspected of flattery or falshood He was born at Knighton in Worcestershire of godly Parents and David accounteth it his great honor Psal 86. 16 and blessing to be the Son of Gods Hand-maid both yet alive and they happy in so blessed a Son and although justly sad that he died so soon yet so as that they may chearfully blesse God that he lived so long to do so much good in his generation As they dedicated him to God so in order thereto they trained him up to School-learning in the Countrey and when he was fit they sent him for further ripening to Emanuel Colledge in this University where the Rose was not cankered in the bud his youth not corrupted and debauched as with grief wee have seen many so tainted and poisoned that they have been irrecoverably undone themselves and have also infected others But this morning like that 2 Sam. 23. 4. was without clouds not sullied with any noted miscarriage that I can remember but on the contrary as it is said of Sampson when young that Judg. 13. â—5 the Spirit of the Lord began then to move him so in his then sober and studious behaviour the Sun looked out betime in that Summer morning and through grace otherwise then it oft falls out in nature gave promising hopes of an after clearer day This was taken notice of by the Governours of the Colledge who thereupon chose him Scholar of the House hee as his Saviour still Luke 2. 52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Theag. growing in wisdom and stature and in favour both with God and man O that young scholars in that vigorous but yet
his Will had not the suddennesse of it prevented it In a long continued Quartan God had knocked at his door which in the interim of his recovery awakened him to get all within ready against his now coming in which though to us unexpected yet found not him unprepared In his short sicknesse to one of his friends he expressed as I before hinted his great comfort and joy in Gods free discriminating electing love which therefore I would have none among us dispute a way against the time that their turn cometh to my self about half an hower before his departure which I hoped had been much farther off when I enquired of him about the setling of his outward estate and inward peace hee readily and without the least hesitancy answered me through the mercy of God in Christ it was made and that he quietly rested in it It seemeth that as it was said of one he had his faith at his fingers ends and having before given all diligence to make his calling and election sure though somewhat suddenly called out of this life he had an abundant entrance now set open to him into the everlasting Kingdome 2 Pet. 1. 10 11. of our Lord and Saviour Jesus Christ And thus from this University as the Jewes use to say of a Learned man when he dieth requisitus est in Academiam coelestem As to himself having lived a fruitful and gracious life as Clemens Epistol◠prima ad Corinth pag. 58. Romanus speaks of some of the first and best Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee closed up all with an happy and blessed death As to others he lived approved and died desired and by my self I am sure and by very many by most that ever rightly knew him I believe very much lamented So that although wee leave Ennius to his Nemo me Lachrymis c. yet this our Brother with Solon if his humility would have suffered him might have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have heard that at Dr. Whitakers Funerals in this place there were very many wet eyes and I believe now at Dr. Hills are very many sad hearts but why should we grudge him his happinesse who may say to us as our Saviour did to the Jewes Weep not for me but weep Luk. 23. 28 for your selves and for the many sad evils which hee is taken from you may be left to see and feel Isa 57. 1. answerable to which the Jewes have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a saying of such good mens deaths Quando luminaria patiuntur Eclypsin signum malum est mundo It is an ill sign to the world when the Luminaries of Heaven are Eclypsed Deus avertat omen But certain it is that wee have lost in him a great good help to keep off such judgements and that at such a time in which he could bee ill spared But wee most humbly submit to the Soveraign will of that Supreme All-sufficient God who can of stones raise up children Matt. 3. 9. unto Abraham and who whatever we doe standeth not in need of his best fitted servants for the accomplishment of his work Onely the fewer and weaker our hands are which are left the more wee have need to bestirre them for his truth and in his service or rather the more earnestly spread and lift them up to him that he would carry on his own work by his own strength and if it be his will as the Jewes from that in Eccles 1. 5. of the Suns Antequam occidere sinat Deus solem justi alicujus oriri facit solem justi alterius 2 Kings 2. 13. Serm. 87. rising and the Suns going down are wont to say that the same day wherein one great man dieth another is raised up a Joshua to succeed Moses and Samuel Eli that the mantle of this our Elijah may fall upon some Elisha that some may arise in his spirit and power and that doubled as Ambrose saith of Elijah plus gratiae dimisit in terris quam secum portavit in coelos so that the place of this our David may not bee left empty 1 Sam. 20. 25. In Dr. Arrow smiths succeeding him in Trinity Colledge but what is already happily supplied to the Colledge may also be made up to the whole Vniversity and the Church of God Mean while let not us or his sometimes nearest Relations sorrow as men without hope Either of our selves as though because he hath left us God should have left us also but by his death let us take occasion to love the world Robinsons Essaies cap. 62. lesse out of which he is taken and heaven more whither he is gone before us and where once wee shall for ever enjoy him and bee there Phil. 1. 23. with Christ which is best of all Especially because there is no cause at all to weep as without hope of him who undoubtedly resteth in Christ and though dead liveth and triumpheth in Heaven where in that blessed Consort hee now sing's this joyful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text O death where is thy sting O grave where is thy victory Now thanks be to God who hath given us the victory through our Lord Jesus Christ SERMON II. 1 COR. 15. 55. O death where is thy sting O grave where is thy victory THE Text presented death and the grave to us as an enemy in a double but very different posture 1. As armed and so formidable Death with its sting and the Grave with the victory 2. But secondly and which is principally intended disarmed and so made contemptible and here Death hath lost its sting and the grave the victory The former we have lately considered upon a more sad occasion when we took view of the dark side of the cloudy pillar and whiles the Exod. 14. 30. Luke 9. 14. true Israelite looketh on it onely he may with the Disciples begin to fear as he entreth into that cloud But now the bright side is turned to us and the true Disciple of Christ may hear out of this cloud that sweet voice This is my beloved Son After Luk. 9. 35. a dark night the day now breake 's and the shadowes even the shadow Cant. 2. 17. of death fly away The last enemy is destroyed and the true Believer who had fought under Christs banner after the conflict ended and the victory obtained is now gotten into the valley of Berachah there in 2 Chron. 20. 26. God to triumph over these his enemies With this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O death where is thy sting O grave where is thy victory And so the point which remaineth to be treated on is That Doct. 2 As to a true Believer in and by Jesus Christ death hath lost its sting and the grave which swalloweth up all shall at last it self be swallowed up in victorie For so our Apostle here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome and Theophylact In locum flourish the words as a
victorious triumphant Conquerour treading on the necks of these vanquished enemies cries victoria and shout 's out with triumphant song O death where is thy sting O grave where is thy victory In which words as to the strength and elegancy of the expression take notice of 1. His Rhetorical Prosopopaeia and Apostrophe in this Catacleuasticall compellation O death O grave It seem's this man of God durst look these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bugbears in the face and speak out to their heads without fear and astonishment 2. His as elegant but stinging Interrogation Where is thy sting Where is thy victory Which addeth weight to the expression but yet more elevateth and sleighteth the adversary as wholly vanquished and his power and terrour quite vanished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Chrysost inâ— locum sought for it cannot be found This question of the Apostle being like that of Zebul to Gaal Jndg. 9. 38. Where is now thy mouth when hee stood before him speechlesse Or rather like that chap. 1. of this Epistle Where is the wise man where is the Scribe c. v. 20. which he had answered before ver 19. in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were destroyed and brought to nought And so here when he asketh the question O death where is thy sting O grave where is thy victory he also had before answered it in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 26. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 54. both words being strongly significant to our present purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is destroyed abolished made idle and vain that it can do nothing at least to our hurt whilest its sting is broken and quite taken out the Bee is become a Drone It is as a vipera medicata that whatever good it may doe to be sure it can doe us no harm but rather as Moses his Serpent becometh a staff in his hand to support him which before he was afraid of and ran away from and might he not then well ask the question O death where is thy sting And then adde O grave where is thy victory when he had immediatly before in the fore-going verse said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self was swallowed up in victory Thus the strong man is overcome by Luke 11. 21 22. the stronger who by taking out this sting hath taken from him his armor and so even the lawful captive of the Isa 49. 24. 25. mighty is taken away and the prey of the terrible delivered whilest this terrible enemy is thus despoiled and this painted Lion is not armed which is now a foul fault in Deaths Heraldry Now as an Ex-Consul a quondam Tyrant like the beast that was and is Rev. 17. â— not and miserum est fuisse our enemies misery but our happinesse when being once landed on the shore of Eternity we shall with everlasting joy look on death and the grave with all their power and terrour as at waters that are past and amongst Job 11. 16. the many other dead corpses of our Egyptian enemies see Death it self Exod. 14. 30. with 15. 1. Revel 15. 2 3. also dead on the sea-shore and then having the harps of God sing the song of Moses and the Lamb Or if you will this of the Apostle in the Text O death where is thy sting O grave where is thy victory In which Myrothec pag. 37 31. words Cameâ—o think 's the Apostle hath special respect to that great promise of our Saviour Matth. 16. 18. that the gates of Hell shall not prevail against his Church which gates of Hell he expound's of the power of death and the grave which being weakned and annull'd by the death of Christ he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall not be able altogether to prevail as that compound Verb signifieth Something indeed death and the grave are able to doe and that to the elect of God those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those cords and chains of Psal 18. 4. death will be able to draw them to the grave and there for a time keep them bound under their dominion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valebit sed non praevalebit as he speaketh of death but at worst this will not be alwaies time will be when this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text which have so long kept us prisoners in the grave shall at last themselves as condemned prisoners be cast into the lake of fire Rev. 20. 14. when the the Elect after all their fore-tastes of this mercy here as it were by faith antedating this Triumph and before-hand tuning the Instrument against that blessed Consort being then fully and for ever freed from this last enemy as well as all others shall sing out aloud this blessed triumphant song which shall then fill Heaven and Earth with the sound of it O death where is thy sting O grave where is thy victory But more particularly That death even in this life hath lost its sting to such appeareth from this that 1. for any hurt it can doe them they have been enabled to sleight and despise it 2. In regard of that great good it bring 's with it they have earnestly desired that it would come and as chearfully welcomed it when it did 1. For any hurt it can doe them they have been able to sleight and despise it and as it is here in the Text to triumph over it O death where is your sting As though he had said to this Serpent you make an hissing but you hurt not Your Canon makes a roaring but it s no bullet that you shoot but powder which cannot blow me from Christ and my stedfastnesse such Shaw-fowls doe not scare me which instead of being affrighted I can smile at Mors Christianis ludus est So Vincentius nay as Chrysostome expresseth it In 1 Cor. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is such as tenderest Virgins and weakest children could laugh at and although they were more serious then with Sir Thomas More to die Bacon Aug. ment l. 4. ca. 1. p. 205 So also Vespatian died with a jest and Augustus in a complement Ecce miser tuam partem assasti verte alteram with a light jest in their mouths yet they could with an holy derision of their cruellest Tormentors as Laurentius when now broiling on the grid-iron to Decius in that facetious Sarcasme Behold wretched Tyrant thou hast roasted thine own part turn the other It would be too long to relate in particular how ambitious and sometimes too forward Primitive Christians have been by crowds to presse to death and martyrdome blunting the edge of the keenest persecutors swords and choaking those ravenous beasts of prey whose throats were as open sepulchres or Rom. 3. 13. like the Behemoth Job 40. 23. thinking to swallow down all the tenderest age being enabled chearfully to endure the greatest hardship and the weakest sex to over-master strongest pains and torments as so many flea-bites or medicinable
blood-lettings So Anne Ayscough in that case could subscribe her self Such an one as Acts and Monum Tom. 2. pa. 776. neither wished death nor feared his might and as merry as one that was bound for Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome upon these words said of Paul in the Text and the same may we of Hers and many others Noble souls that could despise that which others trembled at like Christ himself and by his mighty conduct leading captivity captive triumphing Ephes 4. 8 over death the fear whereof keep 's others in bondage Such a miracle Heb. 2. 15. Serm. 26. in Cantic Bernard saith he saw in dying Gerardus hominem in morte exultantem insultantem morti exulting in death and insulting over it a miracle indeed in regard of the greatnesse of the thing but none in respect of the ordinarinesse of it in many new in more in former times of persecution but eminently in our Apostle who might well ask death where its sting was when in the first place for any hurt it could do him could thus despise it and triumph over it 2. But secondly in regard of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1. 21. great gain he should have by it could earnestly desire that it would hasten to come and as chearfully and joyfully welcome it when it did Mors omnibus est finis multis remedium probis etiā votum 1. A believer can heartily and earnestly desire it cui vita in taedio or rather in patientia mors in desiderio is weary of life or patiently content to live but willing and desirous to die And this not out of extremity of present anguish and pain or heat of passion as Elijah Job Jonah and 1 Kin. 19. 4 Job 7. 15 16. Jonah 4. 3 others who upon that account long for death and dig for it more then for hid treasures Job 3. 21. But in cool blood upon most serious debate Paul is in a strait between two and when he hath disputed the case Pro and Con he concludeth for a conclusion of this life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1. 23. desiring to be dissolved or to be loosed as some read that word or rather reverti Genev. as Ruffinus or as our last Translators render it to depart as a travellour to return home and there to be loosed from this worlds intanglements as Charet or Coach-horses use to be from their harness when they come to the end of their journey for so the words both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dimissio mors Shindler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie and so old Simeon in the same case maketh use of a like word Luke 2. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praying for a dismission as a prisoner from his chains and a stranger to his home where as a weary travellor he may lie down and take his rest for so death to such is frequently in Scripture and other Authors expressed by sleep and the burying place is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sleeping place and both the grave is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Biere Isa 57. 2. 2 Sam. 3. 31. that carrieth to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both words signifying a bed to rest and sleep on which they could not well have done if death had retained its sting and so their graves had been as so many Vaults full of Scorpions and themselves like the Leviathan that hath sharp-pointed stones spread under him Job 41. 30. If so it had been no molliter ossa cubant would have proved but a very uneasie bed not so to be desired quietly to take our rest in this sting therefore must of necessity be gone seeing so many in their right wits have so heartily and earnestly desired that it might come And what then when it did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Alcest come were they then as much troubled and affrighted at it as the old man in the Fable who weary of his burden wished for death but when it came at his call all in a fright got up with his load and trudge away as fast as his feet or rather his fear could carry him No but 2. Did not more earnestly before defire it then at its approach most gladly welcome it Nor this neither with them Job 3. 22. and some others who by reason of extremity of outward or inward anguish and wearinesse of life as Saul said anguish is come upon me 2 Sam. 1. 9. because my life is yet whole in me doe therefore exceedingly rejoyce when they can finde the grave which many of them then too late finde they have little cause for when to their smart they will meet with infinite more misery after death then they did before But they that have a lively faith in Christ and in a dying hour can then act it even when in a manner they lie speechlesse from consideration of that greater good they then partly meet with and are more fully then entring upon can say that the day of their death is Eccles 7. 1. better then the day of their birth so that whereas they cryed in that they rejoice in this And as the Martyrs did the day of their Martyrdom account it their Natalitia and accordingly Mar. 6. 21. Gen. 40. 20. as the manner was most joyfully welcome and celebrate it If it came in a natural course peaceably nay were it never so violent yet receive the cruellest sentence of it as Cyprian did with a Deo gratias So they story of S. Andrew saluting the Crosse on which he was to bee crucified and saying Take me from Accipe me ab hominibus redde me magistro meo men and restore me to my Master as of Laurence Saunders who when come to the stake at which he was to be burnt kissed it saying Welcome the Crosse of Christ welcome everlasting life That whereas the messenger Prov. 16. 14. of death to most men is in it self and is so describ'd in Scripture very terrible yet to a dying Believer then acting a lively faith is nothing so but is entertained by him as a welcome messenger sent from the Father as to a childe at nurse to Robinson bring it home where it shall be better provided for whilest it transmitteth him from all his sins and sorrowes into that place and estate of Browns inquiry into vulgar errours li. 3. cap. blisse where he shall never sinne nor grieve more Solinus his relation of the Swan's singing a little before her death is now accounted but a Fable yet Aristotle in one * De histor Animal li. 9. cap. 12. place confirmeth it and in another rendereth this reason of it that then generous blood goeth to the heart making it chearfull and that thence commeth the melody I shall not undertake to assert either the relation or the reason of it but thus far may apply
words Pro mea facultate Religionis vitae puritatem ad posteros nostros propagare that according to his ability he might propagate purity of life and doctrine to posterity from whence some great men and their small friends then at the very first thought they smelt a Puritan you as clearly manifest yours in the words of your Donation to be For and towards the furtherance of godliness and learning that so the Church of God may be thereby the better provided of godly learned and Orthodox Ministers Blessed be God that both of you so happily meet in the same work with the same heart and as He in the view of all hath manifestly obtained his end whilest that little younger sister hath been as fruitful as any so may you also yours in her continuance and encrease of yet more fruitfulnesse answerable to Gods wider opening his hand to her in his and your bounty 3. The time and season in which it was given This as it rendreth every thing beautiful so it presents Eccl. 3. 11 Prov. 2. 5. 11. your rich gift as apples of Gold in pictures of Silver as a smile from heaven when earth frowned a Cordial in a fainting fit When our Almanack Diviners could read in the Heavens our Ministry and Vniversities to be falling Stars and our ABC Divines pretending to more divine inspirations both in Pulpit and Pamphlet could foretell the sudden ruine of both and then like a Jonah return to their booâ—â— to see what would become of Jonah 4. 5. them When Ignorance driveled and madnesse foam'd and rav'd with distracted non-sense and malice plotted our overthrow and all Edom-like cryed Rase it rase it to the foundation then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather in Psal 137. 7. Psal 46. 1. Scripture-expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then our God from on high looked through the pillar of fire upon the host of those Egyptians Exod. 14. 24 25. and took off their Chariot-wheels when they drave so furiously And then also it was that you in your place and rank reached out your able and friendly band to hold and lift us up when others would have cast us down and if he who helpeth to uphold the weak man at any time doth a friendly office he who beareth him up when he is now stumbling and ready to Job 12. 5. slip and so is as a despised lamp subject to be trod out as a snuffe doth him a double courtesie by this God himself commendeth his love to his people in that he is a Strength but that to the poor and needy and that in his distress Isa 25. 4. a refuge from the Tempest when the blast of the terrible ones is as a storm against the wall such blasts we have felt but blessed be God and those his servants who have been as Isa 32. 2. an hiding place from the winde and a covert from such Tempests and blessed be you also who durst set your shoulder to uphold a falling wall and then to appear for us when so many so violently opposed us and others who wished us well could better pitty then help us a piece not so much of Roman gallantry which adventured upon the Florus l. 2 purchase of that field in which Annibal had pitched his camp as of true Christian magnanimity like Joseph of Arimathea who in that houre and power of darkness in extrema desperatione intrepidè in lucem prodiit and Calvin in Joh. 19. 38. Mark 15. 43. boldly appeared for a crucified Saviour Let others admire the gay Tulip which will close up when night or a cold blast comes in my eye that is a pleasant plant that will bloom and blossome in an hard Frost and that a stately bird which will swim up against the stream while light straws and such trash are carried down with it In this you have proved your self a true friend to love thus at all times Prov. 17. â— 17. and more then a brother that is born for adversity Constancy in such times when the generality of the world ran a contrary course made Athanasius in Ornt. 21. in Laudem Athanasii Nazianzens esteem both Adamas and Magnes and you in this have proved both the Adamant in your invincible resolution notwithstanding all discouragements and thereby must needs prove the Loadstone to draw both ours and all good mens hearts to you Although therefore they were too bold to tell our Saviour that the Centurion was worthy to be gratified by him because he loved their Nation and built them a Luk. 7. 4. Synagogue Yet you who plead no merit with God are deservedly worthy to be honoured by men and shall ever be by me for the like love and bounty This hath begot you the trouble of this Dedication and may your perusal of the book conduce any thing to the guidance of your life or the comfort of your death I shall account my self to have received a rich reward of this poor labour You read of Isaac's going out into the field to meditate in the evening Gen. 24. 63. Sir it is about that time of the day with you shall you therefore please in this your evening-walk and meditation that it may sometimes bear you company I hope you and I shall have the more cause to rejoyce at our last most comfortable meeting Now that God and Father who hath bin the guide of your youth be the staffe of your age that you may be so planted in his house and flourish Psal 92. 13 14. in his Courts that you may still bring forth more fruit in your old age and your fruit may remain and perpetuate Joh. 15. 16. Isa 56. 5. you a name better then of sons and daughters which God enabling me shall be the constant and instant prayer of SIR Your affectionate friend very much obliged to love and honour you ANTHONY TVCKNEY Cambridge March 27 1654 DEATH DISARMED AND THE GRAVE Swallowed up in Victory SERMON I. 1 COR. 15. 55. O death where is thy sting O grave where is thy victory THE Apostle calleth it the good fight of faith 1 Tim. 6. 12. every way good and best because at last it alwayes ends well in victory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 5. 4 it overcomes nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proves more then conquerour as many other Rom. 8. 37. wayes so this for one that as this fight ends in victory so this victory in triumph For here otherwise then with the Romans of old the Conquerour alwayes triumpheth and so we have this our Conquerour ever and anon brought in triumphing over sin and misery and death it self Over sin Miserable man that I am who shall deliver me from this body of death I thank God through Jesus Christ our Lord Rom. 7. 24 25. Over all accusers and all outward evils and enemies Who shall impeach who shall condemn who shall separate Shall tribulation or distresse or persecution
the viol and drunk wine in bowles to sing and drink away such heart-qualms as Lewis the 11. who charged all about him not to name the terrible name of death to him and must not that then be a terrible sight which a stout man dare not look on 2. In their sicknesse when death now approacheth if their eyes be but open they are horribly affrighted at it Pashur is then a Magor-missabib Saul though a King and Jer. 10. 3. valiant at the news of it falleth all along 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quantus quantus erat as P. Martyr rendreth 1 Sam. 28. 20. it and the taller he was the heavier was his fall Belshazzar a mighty Dan. 5. 1 2 3 4 5 6. Emperour and now in the height of his jollity upon the like occasion is struck all amort his countenance is changed his thoughts trouble him the joints of his loins are loosed and his things smite one against the other But what is the matter that casts him into this shaking fit and trembling astonishment It was onely the fingers of a mans hand writing something ver 5. on the wall and that something which he could not read and so understood not and why then should he be so amazed at it Alas he feared that it was as indeed it proved a Letter written to him from him whom Bildad calleth the King of Job 18. 14. terrors that was it which so terrified him for so we read the in Scripture Of the shadow of death as a very gloomy thing Job 10. 21 22. ca. 16. 16. and 24. 17. Of the messengers of death Prov. 16. 14. Of the snares sorrowes and terrors of death Psal 18. 4 5. Psal 55. 4. as most terrible and indeed having in them all that which Aristotle Rhet. l. 1. c. 6. mentioneth in the proper object of fear 1. It is evil and the evil of it in the former particulars we have seen was very great 2. And this near at hand for although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He instanceth in this very particular of Death and saith that because we think it farre off therefore we do not fear it yet at all times for any thing that we know it may be near enough and now to the dying man it s very near even at the doores 3. And which according to his rule maketh all terrible things the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more terrible it is irrecoverable if not then well done can never be mended and so the man is utterly undone for ever and this can be no lesse then of all terribles the most terrible For with what a trembling hand and aking heart doth the sick man take that potion which he certainly knowe's will either mend him or end him but with how much greater horrour and amazement must that sinner needs taste of death's cup who knoweth that it will doe neither Neither mend him no nor yet end him onely end his former enjoyments but begin his endlesse torments Could then the most carelesse and obstinate sinner be perswaded to sit down and but for one hour and in good earnest sadly bethink himself thus This day and hour I may die and then not onely all the delights of sin and the world which I have hitherto taken up with at one clap are gone for ever but I have then an incensed Judge to appear before an irreversible sentence and doom to be then passed upon me and extremest torments to be endured by me and those never to end when my life and all the comforts of it are ended but after millions of millions of years yet as it were to begin still and all this for any thing that I can be sure of to the contrary may begin with me this day this hour this moment Were this in his more secret retirement when the hot fit of a wantons lust is a little cooled and the drunkards wine evaporated and the good fellows closet door shut and he withdrawn from the noise of his ranting companions and conscience suffer'd in this self-parly to speak out freely were this I say but seriously thought on and sadly laid to heart were it possible that he should desperately goe on in his sin and thus madly kick Acts 9. 5. against these pricks against this sting of death so sharp and so deadly Thou who it may be with Hagar Gen. 21. 16. canst not endure to see another die how wil thy heart die quite away within thee as Nabals did when 1 Sam. 25. 37. thou seest thine own death approaching If the stingings of Bees and Wasps be so painful how deadly will the sting of death be to thee Miserable would that mans death be who should bee buried alive in a Vault full of Serpents and Scorpions Friend thou art the man and unlesse betimes thou look better to it such will thine be thou wilt be stung to death And whatever they story of Exagon who was cast into a Plin. lib. 28. c. 3. great vessel of Serpents which they say circummulcentibus linguis did gently lick him and not sting him yet no Psylli or Marsi or Ophiogenes are armour of proof against the sting of death but it will sting deadly How vain therefore and desperate is the course of such who in stead of fearing death 1. Out of grief fear discontent or despondency and despair being Job 3. 1 Kings 19 4. Jer. 20. 14 15 c. Jonah 4. 8 1 Sam. 31. 4. 2 Sam. 17. 23. Matt. 27. 5 weary of life either wish or procure their own death We read of Job Elijah Jeremiah Jonah faulty in the former and Saul Ahitophel Judas and many in our times have been sad instances of the latter But O wofull delusion as though death had not a more deadly sting then any thing which in this life they can feel or fear This is then but è fumo in flammam as the mans flying from a Lion and a more savage Bear meet 's him or going from it into the house that house Job 30. 23. and this more venemous Serpent there bites him Amos 5. 19. 2. Or out of a brutish senselesse stupidity and blockishnesse harden themselves against it I say brutish Exercit. 307. dist 33. because as Scaliger well observeth Death being a privation and so only discernable by understanding Brutes because they doe not understand it do not therefore rationally fear it and so proportionably the more brutish men are the lesse thoughts and fears they have of death usually But notwithstanding the Leviathans scales are otherwise impenetrable yet he that made him can make his sword approach unto him Job 40. 18 19 Deaths sting can pierce such armour even to the quick through such a callous brawnynesse The great block though it do not so soon take fire yet when throughly kindled burn's more fiercely 3. Or for some outward profit and advantage or popular applause daringly adventure upon it As Theeves and Robbers doe to
Prov. 1. 13. 19. maintain a sharking life yea and those braver sparks in former and latter warres if it be not for God and their Countrey in a good cause way intention but that they may goe out in the blaze of a proud affectation of bravery and renown But Solomon though it may be not so stout and hardy a Souldier yet a far wiser man may See Mercer and Baynus in locum Prov. 21. 6 assure them and that from the Spirit of God that such rufflings and bravery are but a vanity tossed to and fro of them that seek death It is an undoing gain to break their arm by catching at a feather to lose their precious lives and souls for such unjust spoils a vanity tossed to and fro like straws and feathers which neither in their bodies soules estate name posterity they are the better for but in all every way the worse which will therefore appear to have been a very bad bargain at their last reckoning as it will also be found by those other who account it their gallantry readily and chearfully to breathe their last if thereby they may gain the vain breath of popular applause too great a price for so mean a purchase and too daring a brave if they would consider that deaths sting is sharper then their enemies sword point Such should first Suetonius in Nerone with Nero feel the point of the ponyard before they stab themselves with it and get themselves more fit for death and this sting of it taken out before they thus fool-hardily venture upon it otherwise what was said then to Nero usque adeone mori misorum est was but cool comfort to his fainting heart in that agony So Tacitus of Vitellius praeterita instantia futura parâ— oblivione dimiserat mirum apud ipsum de bello filentium prohibitâ— per levitatem sermones Psal 90. 12 4. There is a fourth sort of men not so daring as the former but every way as secure who yet are most heartily afraid of it but therefore labour to put away all thoughts of it their habitually being afraid puts them upon all means by which they may prevent and banish all actuall fears and so they feast without fear Jud. 12. Tell over their cash that they may not be troubled with numbring their dayes Lye down and sleep on their heaps and then dream of goods laid up for manâ—â—ears Lu. 12. 19. and of Lands and Houses to endure to all generations Psal 49. 11. But is it the way to overcome an enemy to get as farre as we can from him or never to think of him or by shutting my eyes to keep the Bees from stinging me Although these men sleep yet their judgement slumbreth not Death mean while 2 Pet. 2. 3. maketh his approaches and so is upon them before they are aware and then their covenant with death is disanull'd Isa 28. 18. and their agreement with hell will not stand then thou fool this night is a dreadful sound in their eares when in his prosperity the destroyer Job 15. 21. cometh upon him when it cometh in the dead of the night when they slept so securely and never Exod. 12. 29 30. dream't of it as Egypts cry for their dead at midnight was very dreadful and Laish is so much the Jude 18. more affrighted at such an enemies approach by how much further off she was from thoughts of him but how much more comfortable and happy would it be to prevent those after sinking terrors of death by present more safe and saving feares of it An answerable care to prepare Vse 2 Heb. 11. 7. for it as Noah moved with fear prepared an Ark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Philosopher feare should stand Sentinel is the consultive and watchful affection as the fearful Hare sleepeth they say with her eyes open O that ours could so look about us that seeing those of us that are young may die soon and they that are old cannot live long the ripe apple will drop down of it self and the green may be soon pluckt or shaken down that when it may be on the sudden we are gotten into the gloomy shadow of death our feet may not stumble on Jer. 13. 16. those dark mountains but that when our death cometh we may be found in such an estate frame of spirit and way of life that our hearts may not then die when our bodies doe but that upon better ground we may use Cheraeae's words Nunc tempus prosecto est cum perpeti me possim interfici I thank God I dare die so that although I see I must now die either a natural or a violent death yet I blesse him I can say with Steph Mylii Apoph pag. 61. Brunus the Martyr Mors sanè mihi terribilis non est death though it look grim on me is not terrible to me and with Ambrose I have not so lived as that either I am ashamed to live or afraid to die It was a great word of Lucan's which he said of the Gauls and Britans animaeque capaces mortis and this because they believed the immortality of the soul happy should we be if upon a better account it might be said of us Britains that because Christ hath brought life and 2 Tim. 1. 10. immortality to light by the Gospel and hath by his death taken out the sting of ours that therefore we are indeed capaces mortis we dare die and in Rom. 5. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psa 22. 26. death it self our hearts can live Sweet bird that can sing so sweetly and pleasantly and that in winter Quest But how may this Nightingale thus sing with this thorn this sting of death at her breast what are we to do in the time of our life that when death cometh this sting of it may not hurt us Answ Pliny in his Books up and down telleth us of many things which either prevent or cure the stingings of Bees and Serpents and you meet with them almost in every page of your ordinary Herbalists but when you have read and known all them you must seek and search for remedies against the sting of death in more sacred Volumes The Heathens I confess in their writings have in their kinde many excellent meditations of death and consolations against it Speak much and high of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too but after all that death is like that deaf adder that hear's not Psal 58. 4 5. the voice of such charmers though they charm at least as they themselves and too many now amongst us think very wisely this lesson is learnt to purpose onely in the school of Christ whose blood alone take's out this sting and cure's the wounds made by it whilest miserable Physicians and of no value are they all sith Job 13. 4. all their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are but as so many 〈◊〉 〈◊〉 〈◊〉
it and say that God promiseth to his meek servants that their hearts shall Psa 22. 26. live for ever and if for ever then in death it self and thence it is that such generous blood indeed commeth then to such hearts which enableth many to end their lives not in mournfull Elegies but in most joyfull songs of praise and thanksgiving or without any dolorous sense or mournful complaint of the sting of death and where is it then when it is thus earnestly desired and so welcomly entertained I grant that this is not so with all believers Hezekiah in this case did not sing like the Swan but chattered Isa 38. 14. as the Crane and mourned as the Dove And many may bee the reasons why God in wisdome and faithfulnesse may let some Believers setting Sun at least for a time be muffled up in a cloud the fault is in themselves that wheras Satan useth then most fiercely to cast his fiery darts they then are not carefull Ephes 6. 10. to hold up the shield of faith which might quench them but by their willing or wilfull unbelief take a course to thrust them in deeper The Bee Animasque in Vulnere ponunt Virg. Geor. 4. dieth when she hath left her sting in the wound but if the man who is stung carelesly let it alone he may come to more smart by it which by his care timely to get it out might be prevented like carelesnesse of a worse sting breedeth greater smart in the case wee now speak of What therefore hath bin said of a Believers security and comfort in this kinde is to be understood of him as such viz. as he approveth himself to be a true believer stirring up and acting his faith in Christ Otherwise although the second death shal have no power over him yet as he may be found carelesse and negligent the first death if it surprize him in that posture may very sorely sting and wound him for as it is said of mans laws so it is as true of Gods promises they favour not them that are asleep but such as are awake and watchfull and so to such a wakefull Christian death is but a sleep indeed not it self not death but an enterance Miseri infideles mortem appellant Fideles vero quid nisi pascham Bernard de natura dignit divini amoris into life as Bernard saith miserable unbelievers call it death but to faithful believers what is it but a passeover but a Jubile Though in it self it be an enemy yet by the death and life Christ it is so disarmed that his servants can earnestly desire it and gladly welcome it by reason of the great good it bringeth with it and as for all the evil it may seem to threaten or inflict can securely despise it and victoriously triumph over it and with Paul here say O death where is thy sting c. For the further clearing whereof that we more distinctly see in what sense the sting of death is taken out and the power of the grave abolished as to believers we are to take notice 1. Negatively that is not so to be understood as though they should never either die or meet with any anguish in death 1. That death should not so far sting them as not to take away their bodily life from them that was once given out of John should be true of them that they should never die for John 21. 23. so the longest lived of them have done Gen. 5. and the wisest shall Psal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 49. 10. and the best oftentimes soonest as sadly appeared in the untimely deaths of Judah's and our English Josiah for as for this death Gods sentence in dying thou shalt die or Gen. 2. 17. thou shalt surely die upon Adams sin both to himself and his whole posterity in ordinary course was and continueth irreversible so that it is appointed for men that is generally Heb. 9. 27. for all men once to die and because the best are sinfull whilest they live therefore they must die once that once at last they may sin no more Obj. And if it be replyed that that sentence upon the first Adam is taken off from the faithful by Christ the second Adam Answ I answere true but yet in Gods most wise order and method and that appeareth in two particulars 1. That although as to all curse and wrath and vindicative Justice that was at first in it all that is taken away by the imputation of Christs satisfaction in our justification yet the full freedom from it yea and from worse evils then death is that we might be kept more humble and dependant on God and Heaven at last more welcome is carried on and perfected by degrees As on the one side when the sentence of death was passed upon Adam and so he was a dead man yet he did not at that instant presently die as deadly poison taken doth not alwaies kill presently but some after a shorter and some after a longer time so here on the other side the most Soveraign medicine may not perfectly cure at the first but when it hath had its perfect work and although our Redemption by Christ be full and our recovery by him will be made compleate before he have done with us yea even at the first we are as I said in our justification freed from the state of death yet the guilty malefactor is not alwaies presently taken out of prison upon his first receiving of his pardon nor we at the first wholly quit from the miseries of this life nor from bodily death no nor from sin which to a godly heart is more bitter then death Did not our Heavenly Father know how both for the present and the future to improve them all to his own glory and our good he could would cut short his work in righteousnesse and at the first Rom. 9. 28 at once pardon guilt extinguish sin remove sorrow and abolish death simul semel omnia but a man and so sin and death in the godly may have his deaths wound before he be quite dead and a conquered captived enemy may for some time be kept alive and have much good use made of him before he be finally executed and so it is in this divine Oeconomy of Gods grace to his servants and in his processe against these our enemies he rescueth us orderly and by degrees from one enemy after another from one insult of the same enemy after another 2. And which is the second particular in this divine method of God observable he doth deliver us from the worst first first from that which is wholly inconsistent with his favour to us and our interest in him as First from his revenging wrath and the condemning guilt of sinne and so from the state of death in our justification Rom. 5. 1 2. and 8. 1 2 c. And therewith from the dominion of sin in our sanctification
may allude to that of the Psalmist Psal 68. 13 14. with what joy and delight doth the now chaste soul when it hath given a bill of divorce to all her former Paramours ruere in amplexus now cast her self into the bosome and embraces of her best beloved Truly it is no terrible sight to see death when the pure in heart though now Matth. 5. 1. closing their eyes in the gloomy shadow of death can even then see God in the cleare glasse of a pure conscience there is no such sting in it to such to disquiet them but that without the help of other friends they may close their own eyes and take their rest in their Saviours arms and their Heavenly Fathers bosome Which leadeth me from the first part of the Believers freedome from the sting of death In this life to the 2. Second and greater and that even in death it self So that when it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Martyr Apol 1. kills it hurts it stings not but when they lose their lives death then loseth its sting and this many wayes for whereas in the former poiâ—â— we shewed that to a worldly carnall man one sore prick of this sting of death was that it let out all that comfort which the life of his soul was wrapt up in On the contrary here it will appear that a Believer in the out-let of his life hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is called Luke 9. 31. his out-gate from all that which in this life most troubled and wounded him when the world shall never trouble or the Devil tempt nor God frown nor we sin any more for ever then I say we are freed 1. From all the troubles of this world which as to others so especially to the godly useth to be very vexatious and troublesome A tempestuous sea and am I hurt if a tempest drive me out of it into harbor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 84. 6. a valley of tears so some read it or of Mulberry trees so others the one are moist and others use to grow in more dry places between them they may serve to make up a more complete Embleme of this miserable world made up of woes and wants and how often may you over-hear the sad mourner complaining Now wo is me that I sojourn in Psa 120. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lxx Meshech and that word signifieth how long he thinke's the time is protracted and may you not see those mourning Doves of the valleys mantling the wing and saying O that I indeed had wings like a Dove that I Psal 55. 6. might flee away be at rest And that rest death and the grave bring 's us for there the wicked cease from troubling and there the weary be at rest Iob 3. 17. at rest from all sicknesses pains sorrows persecutions c. which here they either feel or fear the one death end 's and cure 's the other it prevent's It put 's an end to them so that either they are not their malice then ceaseth post fata quiescit or in case it prove immortal so that their cruelty rageth against the dead bodies estates good name and posterity of Saints departed yet the best is they then feel it not Bucer and Fagius did not cry out from Heaven as hurt when their bones suppose the wise Inquisitors mistook not some others for theirs were ridiculously burnt here in Cambridge divers years after their deaths the dead man neither pine's nor starve's and though you stab him he neither sighe's nor groanes the weary before however others trouble themselves with them then are at rest and although men will not let them live in peace yet in spite of their malice with old Simeon they depart in peace what evil they before felt is then ended And what they feared is then prevented they being taken away from the evil to come Isa 57. 1. as usually evil is then coming when good men are going and if so it is then the Fathers love and care even hastily to snatch away the child when the wilde bull is broken loose from the stake and is now running upon him as also the wise Husbandman hasteneth to get in his Corn before the swine be put out into the field to root up all the ordinary instances in this kinde are Josiah suddenly taken away that his eyes might not see the evil that was to be brought upon his people and so though he died in war yet he is said to bee gathered to his grave in 2 Chron. 34. 28. peace and so Daniel is bid to go away and rest chap. 12. 13. before those great clashings and confusions should come which had been foreshewn to him in the fore-going visions of that Book Saint Augustine dieth a little before Gensericus took Hippo and Paraeus before Heidelberg was lost to whom if you please Wilson of the life of â— James you may adde Mr. Brightman for whom the Pursivant was sent a day or two after he was buried And is then the man hurt who by this means is set out of harms way Or is our traveller to Heaven the worse traveller or in a worse case for taking up his Inne betimes before the storm come or he be benighted in a wildernesse At death the world will never fight or fright us more and where then is its sting 2. Nor will then the Devil bee ever able to tempt us any more his Ephes. 6. â—6 are fiery darts but then thanks be to God we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of gunshot 2 Cor. 12. 7. his temptations are pricks in the flesh and there let them stick but the happinesse is that in death wee have left our flesh behinde us This Pharaoh may then as was before shewed pursue us most fiercely with all his forces but then it may confidently be spoken to the Israel of God Fear not stand still and see the Exod. 14. 13. salvation of the Lord which he will shew to you this day for these Egyptians whom you have seen to day ye shall see them again no more for ever The Devil who had the power of Diabolus per quod potestatem habuit victus est Ambros death Heb. 2. 14. hath by death his commission and power abrogated and abolished For The souls of departed Saints are then out of his reach And as for their dead bodies although they may be and have been abused by wicked men the Devils instruments yet it hath been justly questioned whether the Devil himself immediately have any such power over them We read once of his Jude v. 9 contending with Michael the Archangel about the body of Moses and if the thing he contended for were as it is usually conceived to have the place where it was buried discovered It is plain from Deut. 34. 6. that in that conflict he was worsted and is there then any sting in death when after it the world shall
skill of faith to apply it aright to our wounded souls it would be able so perfectly to take out the sting of death that we should have no cause to be troubled with the fear of it for so it is signanter dictum by death he hath Heb. 2. 14 15. destroyed him who had the power of death so as to deliver them that were all their life time in bondage by reason of their fear of it so that if we shall fear it is some bodies fault it is none of his for on his part activè quoad causam fundamentum and in the sense that fear is sometimes taken for the thing feared we are delivered from the fear of death Though on our part through weaknesse of faith or want of due exercise of it passivè quoad effectum vel eventum we may be too much disturbed with this passion and accordingly fear it as a man before in danger if now by his friend indeed set in safety we may truly say he is put out of fear though for his part as not sensible of it you may possibly see him yet stand quaking and trembling like him who after a storm which he hath been in is now safe on the shore and yet his head is so dizzy and turns round that he think 's he is still rowling and tossing in the tempest But shall we be so silly that when Christ hath knockt off our chains the Devil through these fears should tie and keep us bound with straws Nay shall we be so unkind I had almost said so prophane as with Ahaz Isa 7. in such a trembling fit as you read of v. 2. not only to weary men but God also v. 13 not only be injurious to our own peace and life but also to the worth and efficacy of Christs death as though it were not able to fetch out the sting and all the poison of ours Especially seeing that after his death followed his Resurrection those Act. 2. 24. chains of death being too weak to hold him but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that exceeding greatnesse of his mighty Ephes 1. 19. Judg. 16. 9 12. power Samson-like easily snapt them as so many burnt threeds asunder and so disruptis mortis sepulchri inferni repagulis he riseth in the glory of that his might as a Conquerour over death and so dieth no more Rom. 6. 9. that we might fear no more Death hath no more dominion over him that the terrour of it may have none over us Thus our Elisha hath cast that 2 King 2. 21. salt into these bitter waters and so healed them that from thenceforth there might be no death in them and although there were sometimes death in the pot and a deadly poisonous sting in that death yet by casting in of this meale there is now no harm 2 Kings 4. 40 41. but meat and medicine life and strength in it and how long then shall we be so weak as like children to be afraid of our Physician and Physick Or like such timorous men who when in the dark are afraid of any thing they see thinking it to be a Devil or an enemy which when it come's near proves their very friend But when shall we once attain to that boldnesse of faith as not to 1 Tim. 3. 13. fear death which by the death and resurrection of Christ is become a Serpent without a sting and although an enemy yet such an one as hath lost the victorie The way to our help herein will Helps against fear of death be 1. To enquire into the occasions and causes of this our malady and then 2. To apply to each their several proper remedies that so although we must all die yet we may die in peace and whereas some say that all die of a Feaver yet we may not in a cold shaking fit but with such peace comfort joy and triumph that we may then say Pauls words with Pauls spirit and faith O death where is thy sting O grave where is thy victory 1. Now amongst those causes of Causes of this fear our fear of death some may be more blamelesse and excusable if not justifiable for a true believer and that as acting faith may lawfully in some cases desire the continuance of life and so far in a regular way and measure fear death 1. From a natural aversation from death if not as a fruit of sin yet as an enemy and destroyer of nature which before I hinted was in Peter and Paul yea in Christ himself as appeared in his agony and bloody Lu. 22. 44. sweat in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being amazed and very heavy and his soul being exceeding sorrowful unto death Mark 14. 33 34. so that again and again he prayeth the same words v. 39. that if it were possible that Cup might passe from him Matth. 26. 39. I confesse there was more bitternesse in that Cup then of a bare natural or a more ordinary violent death but yet death as it is in it self a privation of life and so a natural evil so it was no sin in our Saviour in way of natural affection to turn from it but the perfection of his obedience to subject himself and his natural desires and Matth. 26. 42. Mark 14. 36. fears to his Fathers will in it 2. From some more speciall grounds of desire of continuance of life As till he attain some mercy desired so Moses desireth to live to go over Iordan and see that goodly Mountain and Lebanon Deut. 3. 25. and Hezekiah weeps * When he heareth he must die before he had an heir Isa 28. 3. Or some mercy promised as no doubt Simeon could not have been willing to see death till as was revealed to him he had seen the Lords Christ though then he desired to depart Luke 2. 26 28 29 30. Or till he effect and accomplish some work and service which God hath called and fitted him unto so the Psalmist desireth to live to propagate Gods praise Psalm 119. 17. 5. Psalm 71. 18. as a true labourer will desire his day may last till his work be done but in these and the like particulars there is rather a desire of life then fear of death though where there is a true desire of any thing the fear of the contrary to it must needs bee proportionable 3. In some other respects there may be more formal fears of death and yet lesse sinful and more excusable As in general by reason of the greatnesse of that change and task which in death every man the best Saint is brought to and put upon For so All changes usually affect us let it be but the turning of the blood as they use to call it after the opening of a vein the man is oft at a swooning fit But as all Greatnesse is awful so Ezek. 1. 18. great tasks are wont to make us very thoughtful and sollicitous
to the day of 2 Chron. 26. 21. our death will make a very foul corpse and a body fouly distempered in life especially if the soul be found so in death will make deathbed-groanes more deadly strong bodies use to have strong pains in death John 8. 5. Numb 25. 8. 2 Sam. 17. 23. 18. 14. 15. 1 Sam. 28. 7 8 9. c. with 19. Matth 27. 5. and so have strong lusts especially if we be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Zimri and Cozbi in the very act of uncleannesse Absalom and Ahitophel of rebellion if Saul consult the Divel this day and go to him the next and Judas by an untimely and woful death be suddenly brought before his Judge whilest he is yet reeking with the blood of his betrayed Lord and Saviour with what horrour and amazement must such needs appeare before the Judgement seat Joseph though Gen. 41. 14 under no such guilt yet being in the squalid condition of a prisoner shaveth himself and changeth his raiment when hastily brought out of the dungeon before Pharaoh an infinitely inferiour presence to that which we at death are to appear before And therefore here again the death of Christ applyed by faith proveth a Soveraign remedy for it is then safe drawing near to God when our hearts are sprinkled from an evil conscience Heb. 10. 22. and that is by the blood of Christ Heb. 9. 14. labour therefore in the way of mortification to be implanted into Christs death and Rom. 6. 5. this sweet fruit amongst others will spring out of his grave that what mortifieth sin will kill the fear of death which is caused by it 1. Partly as this daily practising of dying to sin will inure us with more ease to die to the world not onely whilest we live to be weaned from it but when God shal call in death willingly to leave it Lusts are members Col. 3. 5. and the content which a sinner taketh in them in his very life Isa 57. 10. dearer then his natural life and therefore it is that he is so often ready rather desperately to hazard it then not to gratifie and satisfie them he therefore who in a course of mortification hath done the greater will not stick at the lesse will not stick to part with his dear life who by the grace of Christ hath already parted with his dearer lust and so by continual loosing the tie of his soul and sin he may expect the last loose of his body and soul with more comfort 2. But mortification effecteth this more directly in that it properly and formally taketh away sin which is fomes morbi the very matter of the disease and of all these shaking fits in death and then as a sound and well ordered body dieth with little pain so a sanctified purged soul departeth with lesse anguish a great deal of grace in our life brings a great deal of comfort in death and why should I fear that which at once freeth me from sin which in this course of mortification is the cause of my greatest grief and perfect's grace which is the object of my chiefest desire what therefore now remaineth but that we labour to live holily that we may at last die comfortably and as they were Acts 9. 37. Luke 23. 56. Matth. 26. 12. wont to wash dead bodies and to anoint them for their burial so that we would do as much for our souls get them washed in the blood of Christ and daily more and more anointed and embalmed and perfumed with the graces of his Spirit So our deaths would not be more precious to Psal 116. 15. God then comfortable to our selves So with Asa we should be laid in our graves as in a bed filled with sweet odours 2 Chron. 16. 14. spices and what the Romans were wont to do in their Pageants at Herodian l. 4. the consecration of their dead Emperours would have more realty at our death and Funerals no Eagle as with them to carry the soul up to Heaven but our souls as the renewed Eagle would mount up out of such a bed of spices to those mountains of spices where Cant. 8. 14. Brightman Psal 16. 11 Matth. 25. 4 6 7. are pleasures for evermore O that we were once so wise as with those wise Virgins to get oil enough into our Vessels and then our Lamps will burn bright at midnight in this midnight of death and judgement when with them we shall either go to Christ or Christ will come to be married to us and then this shall be one strain of our marriage of our Triumphant Song O death where is thy sting O grave where is thy victory Tibi Domini Jesu qui spes es viventium resurrectio mortuorum FINIS