Aliud ejusdem Authoris POEMA Ad Lectores Benivolos Eruditosque O Fratres Chari Coelestia quaerite Regna 〈◊〉 Sedes Coelicolumque domos Sufficianâ— Menses atque irreparabile tempus Quod male praeterit sufficiant que dies Tempus quod vestat Vrbis vivatur in altis Cum Christo Coelis angolicisque locis Morbus ubi est nullus nec egestas obsita pannis Nec Mors Crudelis nec violenta fames Nec scelus infandum aut languens maerensque Senectas Aut Mars aut ardens caedis amore furor Nec tristis Metus aut nummûm Vesana Cupido Nec gelido terram rore pruina tegens Sed fons in Medio quem vinum nomine dicunt Perspicuus lems dulcibus uber aquis Osratres Sancti huc spectent sitientia Corda Atque oculi vestri nocte dieque simul Huc tendant cunctae vires vestrae at que labores Ut vobis dentur Gaudia magna Poli Vi rapitur Coeli Regnum vi vincimur ipsi Vi magnâ ipse Deus Vincitur Omnipotens Propterea ingenti vi vim depellite vestras Cogentes animas ne pereant miserae Sed potius penetrare que ant in Gaudia Coeli Quoe Sanctis tribuet Filius ipse Dei Heaven won by a Sacred Violence MAT. 11.12 And from the dayes of John the Baptist until now the Kingdom of Heaven suffereth Violence and the Violent take it by force THe Field which at present I desire to walk in is this precious Scripture chosen for the carrying on of the Work of the Lord among you The Lord of Life put life into the handling of it that we may all thrive by it abundantly So be it The Coherence In the words foregoing these we may see what Care what Diligence what Means Divine Providence did adhibit and use to notifie the Messias of the World to the World by Prophets first in old time and then by the Baptist in Christ's time whose powerful piercing Ministry what effects it produced is here by my Text opened and most clearly evinced In a word these words are a special Commendation ushered in by a suspensive Conjunction And which connects the words here used with those which are premised and adds Light to Light Lustre to Lustre for in the words preceding these the Greatness of the Baptist is generally only asserted ver 10. In these more especially and that from the Power and Prevalency of his Minâ—stry which comes next to be viewed in the special Commendation it self comprized in the words following From the dayes of John the Baptist until now c. Where 1. We have Circumstances of Time and of a Person 2. A Substance to be considered First Circumstances of Time both from which and to which 1. A Circumstance of Time from which From the Dayes not Years for it was not long nor many years but some few only and so but some dayes as it were rather than years during which the Baptist preached this wicked World not being worthy nor willing of his Ministry Briefly thus From the Beginning of his preaching For from that time there was more labouring for Heaven than ever †Some did strive to enter Heaven before too but not so generally as you may see Luk. 16.16 before 2. The Time to which Until now Not for a little while only but for some continuance even till that very time wherein these words by Christ were spoken Secondly A Circumstance of a Person of John the Baptist 1. Of John which signifieth Grace and therefore a name well becoming him that bare it his Person as well as Preaching being so full of Grace all favouring of Christ savouring of Heaven 2. The Baptist so called because of his * Baptista a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made facere lavare aqua See Mark 7.4 dipping in and baptizing with * water water being the element for which was destinated and about which was most imployed this glorious Instrument Thirdly A Substance even the Substance of the said Baptists great Commendation which as you see is a most rare and singular setting forth of the most powerful effect of his Ministry in these words The Kingdom of Heaven suffereth Violence c. Where we have 1. A Passion 2. An Action I. A Passion The Kingdom of Heaven suffereth Violence Where we have again 1. A Patient 2. The Passion it self to consider 1st A Patient The Kingdom of Heaven 1. The Kingdom A Kingdom properly is an * Langius in sua Polyanth ampliated Commonwealth on Earth but here no such thing is meant as is earthy but an heavenly even a Kingdom whose King is Verity whose Law is Equity whose Life is Felicity whose Age is Eternity for so it follows 2 Of Heaven or Heavens 1. Heaven in the singular because a Heaven * Clem. Alex. Strom. l. 5 p. 157 Aug. Conf. l. 8. c. 1. Lyra in Loc. Musc in Loc. Rich. Baxter in Saints Rest p. 19. is meant which indeed is singular it being a body all made of Glory Glory made of Brightness Brightness streaming from Happiness Happiness destinated for Holiness Holiness I mean elevated to that heighth of Splendor which is over all the surface of that huge and shining place which from every point doth pour forth whole Rivers of purest Light for the Children of Light * Cyril Alex. Thes l. 2. c. 4. Cyril by Heaven here understands Regeneration But I do not see how he can make his Exposition hold 2. Of the Heavens in the plural as it is in the †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Original where note that there are two sorts of Heavens 1. Visible 2. Invisible First Visible as 1. The airy Heaven where the Fowles flee which therefore are called Mat. 6.26 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fowles of Heaven 2. The starry Heaven where the Stars are Gen. 15.5 a Body which is so clothed with shining Light so beautified with a Canopy of gayest Colours so embossed with glorious Jewels so bespangled with sparkling Diamonds the Stars I mean whose Pulchritude is so admirable Altitude so unmeasurable Magnitude so unimagnible and which is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I see because it is to be seen and so eminently to be seen Secondly Invisible namely to us now I mean that highest Empyraean Heaven with all its glorious Mansions and their Dimensions which also may be called Heavens as part of the whole by a Rule which we have in †Keckerm in suo Syst Log. Logick That which is competent to the Homogeneous whole is also competent to the Homogeneous parts So we call the parts of the great Sea Seas as the Balthick Sea the British Sea and so every arm of that Sea of Happiness every branch of that endless Bliss every beam of that Lustre which is in that Mass of shining Light every Mansion in that heavenly Fathers House and every part of that infinite Glory which is over all that Kingdom of Glory
is a Heaven And so Heaven above here * Ut supra meant or the Empyraean Heaven is a Kingdom of Heavens Secondly The Passion it self suffereth Violence 1. Suffereth Strange can Heaven suffer I answer Not properly but as it were 2. Violence And what is that It is a motion {inverted †} Tho. Aqu. in 5 Met. l. 6. proceeding from an exterior agent tending to that which by its own nature it hath no aptitude unto as here what Aptitude hath any of us naturally to win Heaven by force II. An Action And the Violent take it by force Where we have 1. Actors 2. The Action it self to be viewed 1. Actors And the Violent In the †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Original the Violent so called in the English are also invaders endeavourers urgers and such as press hard as these do who are bent for Heaven pressing and urging with the strongest arguments and with all their might and utmost endeavours the God of Heaven 2. The Action it self Take it by force 1. Take it The word in the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Original properly is spoken of wild Beasts which take their prey which here is applyed to Men who take Heaven as a prey which they pursue till they have it 2. By Force To take a thing by force properly and commonly is take it by wrong Whence in the †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrew Force is called by a name which also signifies wrong and injury and yet here is no wrong done to any when Heaven is taken by the Saints forcibly for it is their proper portion by Adoption that glorious Habitation and therefore when they seize on it by might they do what they do in it in their own * Understand a right derived from Jesus Christ who hath a double right to it Author vit Bern. l. 1. cap. 12. right 1 Pet. 1.3 But I desire now after all these Divisions and Subdivisions to come to some Compositions or Conclusions And 1. Let this be one 1. Doct. A powerful right Teaching and Christ-preaching-Ministry doth very much advance the winning of Heaven by a sacred Violence 2. Then take an other Heaven must be taken by an holy Violence For the first I shall raise and resolve about it these two Queries 1. What such a Ministry is 2. Why such a Ministry doth so advance the winning of Heaven by an holy Violence To the first I answer It is a Ministry which poureth out it self in torrents of affection lists up its voice like a trumpet comes to the heart in the demonstration of the Spirit thunders out the Judgements of God against all that is called flesh and not spirit strikes at the very root of every tree which brings not forth fruit to God labours mightily to desponsate souls to Christ and therefore holds forth none and nothing so much as Christ To the second Query I answer thus in seven Grounds 1. Such a Ministry will cry down sin 2. Will cry up Heaven 3. Will cry up Zeal 4. Will take away the Vail which is over all mens faces 5. Will take away all excuses and vain conceits 6. Will acquaint men with the absolute necessity of believing 7. Will inform them of that strictness of living which Christ requireth of all that will enter into Life everlasting 1. Ground It will cry down Sin according to that of Isa 58.1 and Mat. 3.10 as thus it will tell men that they which do such things as they do commit adultery and whoredom and all manner of uncleanness and lasciviousness with greediness do lie steal pour in strong drink and will be drunk and glut themselves with excessive eating live in usury in the sin of covetousness of anger of envy of pride without fear without remorse without repentance are worthy of death worthy of damnation and shall never inherit the Kingdom of God according to that dreadful Scripture Gal. 5.19 20 21. Thus such a Ministry cryeth out against all sorts of Sins and Sinners who when they hear them cry out so what sins will they not rather miss that eternal Life they may not miss And what evils will they not forsake that Heaven they may take When a man understands that either he must lose his life or his leg or arm or right hand or right eye though his leg be dear to him his arm dear his right hand dear his right eye dear yet will he lose any of these dear things or all rather than life because his Chyrurgion tells him that else he must die So poor Sinners when they are told by the Chyrurgions of their souls that either they must lose their best beloved Sins which are as dear to them as their legs their arms their right eyes right hands or lose Heaven if they will keep them they will with God's blessing do any thing rather than die forgoe any sin rather than go to Hell lose any profit rather than Heaven Heaven being infinitely absolutely indisputably better than both their eyes both hands both legs both arms in a word than all that is near or dear to them in all this worlds circumference 2. Ground It will cry up Heaven as the Baptist came crying and saying Repent the Kingdom of Heaven is at hand Mat. 3.2 and as Christ himself came preaching and saying in my Text The Kingdom of Heaven suffers Violence and Rev. 21.17 which when poor souls hear how they will be startled with Gods Blessing how they will come as those Mat. 3.6 confessing their sins and acknowledging their former of citances and neglectings of Life and Salvation and being ready to do any thing to do well hereafter and to be saved as those Luke 3.12 Beloved if this were a Sea-town and a Vessel should arrive here from beyond the Seas and a Cryer should be sent up and down to cry That if any will buy take estates worth thousands in a goodly Country for a small matter yea for nothing upon the matter he may now be carried over in that Vessel and buy and take as much Land as he will and as cheap as he can desire O! how would those of your Town who have but little or no estates and are in want and have but little or no money with both hands imbrace such an opportunity take such a proffer and advantage and embark themselves to be gone and to take such estates in so goodly a Country and to inhabit such stately Seats This now is the case of poor souls we Ministers arrive with our Vessels I should say our Gospel-preaching which we carry in earthen-vessels at your Towns at your Parishes at your Temples we turn Cryers being for that end sent Isa 58.1 and bid to cry and cry up and down in your Towns and solemn Assemblies Isa 55.1 Ho if any man will buy cheap and take Heaven cheap or an estate in Heaven worth not only thousands but whole worlds and desires to have a goodly seat indeed let him come with
your corruptions and O that you would throw them all into the midst of this Fire to be rid of them for ever O for ever and would never rake them up more O happy day that this day would then be for and to your souls O souls souls now stir now struggle now strive to be saved though it be with the loss of your dearest and best-beloved sins better a thousand times better will it be to suffer such a loss now than to sustain a far greater even the loss of your immortal souls hereafter and infinitely better it is not to go home with your darling-Lusts and bosome-Corruptions now than to go to Hell for your sins hereafter for ever But I must hasten to a second Exhortation 2. Exhortation Esteem powerful and Christ-preaching-Ministers very highly then for their works sake and love them dearly We have a notable place for this 1 Thes 1.12 And we beseech you Brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their works sake Catherina Senensis did so prize so estimate and so affect such Ministers as that she would kiss their very Vestigiaes and the ground whereupon they did go as they passed thorow the streets I do not say that you must do so too but only that you may do well to afford them the embraces of your love and the honour of your high esteem according to the aforementioned Apostolical Speech which may command the obedience and submission of you all thereunto 3. Exhortation Let them do nothing else then or but little else than preach and do you free them from all worldly cares and distractions by a sufficient maintenance afforded unto them and by taking care for them that they may take the more care for you and that without distraction it is pitty a thousand pitties that that Pilot which hath carried many Ships to Sea and over the Sea safely securely successfully should do any thing else but carry Ships to and fro from Port to Port from Countrey to Country from Land to Land so it is great pitty that that Minister which powerfully and successfully preacheth Christ and thereby advanceth much the taking of Heaven by a Sacred Violence filling his Sails I mean his Sermons with the choicest Matter that he can possibly sind out by the reach of his invention and bringing many souls to Glory should do any other thing than preach and teach that so doing he may carry many a Vessel of Mercy and many a Vassal of Sin and Misery over those Seas of Duties which they must sail over to that Haven of Happiness which is called Heaven Into which God of his infinite Mercy bring us all To himself alone be all Praise and Glory The second Doctrine followeth 2. Doct. Heaven must be won by an Holy Violence For the illustration whereof I shall propose and resolve these two Problemes 1. Prob. What an Holy Violence used for Heaven is 2. Why Heaven must be won by an Holy Violence To the first I answer That it is a forcing of Nature against Nature a laying hold on God a pressing into the Presence of God for God it is praying with all our might grapling with Satan to overthrow all his might militating with Heaven for Heaven that we may towre up into Heaven and win Heaven there to sing there to rejoyce and there to triumph for our there-enjoyed Felicity to all Eternity we being taken up when we have taken it into that glorious KINGDOM which surpasseth all the Kingdoms of the world for its Puissance Grandeur Magnificence Splendor and Glory it being the very Kingdom of Glory 2. Prob. To the second I answer That it must needs be so 1. Answer or Reason Because Heaven lyeth so far away from us and the King thereof is as a Man of War Exod. 15.3 The Lord is a Man of War Now were a little Army to march as far as China which is Fifteen times as big as all France and is part of the East-Indies which is a great way off and whose King never takes the field as they * Speed reports this of him write of him under Five hundred thousand men at his heels I say were this little Army to take that great Kingdom what need would there be of forcing the men of that little Army to make them go scarce any would go unless he be pressed and forced to go and again how would those that go be forced to force themselves and to force that King and to force his Kingdom to win it This is our case Heaven is much like that Kingdom of China for it is a great Kingdom also nay far greater it lyeth a great way from us it hath a King which is called The Lord of Hosts it is wholly at his command and it cannot be overcome unless he be overcome nor won unless he be won and we that are to take it are but a little Army called a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little little Flock Luke 12.32 and therefore you may well imagine what striving what forcing what urging what presling what contending there is required of all us that will be saved and what a Violence we must offer to Heaven before we can win Heaven and how we must be forced to go before we will go to Heaven O Sirs do not you find it so by your own experience do ye not see how ye must constrain your selves to Duties and in Duties many times do not ye take notice of it how you must even frequently and most earnestly wrestle with the King of Heaven for Heaven 2. Answer By reason of the many Enemies that lye betwixt us and it as namely 1. High soaring and self-exalting imagination are betwixt us and it 2 Cor. 10.5 which will keep us low unless we bring them low and will not suffer us to ascend unless we make them to deseend 2. Powers and Principalities Ephes 6.12 Mark Powers not weak ones but strong and mighty Adversaries again not petty ones but Princely ones and Proud ones as standing upon their Greatness even Principalities which is more than if the Apostle had said Princes and those must be vanquished by such weak silly simple creatures as we are O the striving then and O the stirring that will be required of us if Heaven shall ever be taken and conquered by us 3. Rulers of the Darkness of this World in Ephes 6.12 which will absolutely keep us out of that other World unless we put and keep them down in this World and will rule us so as to mke us lose Heaven for ever unless we over-rule them and so take Heaven by force 4. * Ephes 6.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritual wickedness in High places The Original is Wicked Spirits in Heavenlies which some understand of our Heavenlies that is in our heavenly Duties of Prayer of Fasting of Meditating and the like for in and about
by his infinite and by us undeserved Mercy Tit. 3.5 4. If you relyed on your sayings go farther hereafter and do not only say that you do believe but labour to believe indeed that is never be satisfied in that point nor think that yo do believe till you see Faith to be in you by its effects wrought in you I mean 1. Love 2. Holiness And 3. Pureness For it is like Sarah it will have out Hagar that is slavish and servile Fears and all the Lusts of the Flesh with the Affections thereof and like Solomon it will overlay the Temple of the holy Ghost all with Gold that is it will make us all glorious within nay throughout both within and without even glorious in Holiness Acts 26.18 and glorious in Love Gal. 5.6 Need you Incentives after all my Directions and Solutions given you then take these Consider that that Kingdom of Heaven which I perswade you so much to take by Force is a Kingdom which is 1. Very High 2. Very Great 3. Very Rich. 4. Very Pleasant 5. Very Glorious 6. Very Durable 1. Very High 1. For its Distance from us 2. For its Terms upon which it must be taken by us First For its Distance from us For how sar is it think you from the Center of the World to the Sun onely * Minima solis distantia a centro mundi continet semidiametrum terrae millies septuagies Lambert Dan. in Phys Chrys p. 2. tract 4. c. 18. p. 160. Astronomers tell us that the Distance which is between them contains the Semidiameter of the Earth One thousand seventy times And how far it is from thence to the Empyrean Heaven who can tell no man living The Scripture therefore calls Heaven Heights Psal 148.1 and saith further that Heaven for Height is unsearchable Prov. 25.3 So that no Thieves can approach it no Enemies assault it no Wars reach it There may be another reason given for this why Heaven is above the reach of all its opposites because it is not to be seen being far above all aspectable Heavens Ephes 4.8 The †Fratres Roseae Crucis Brethren of the Red Cross as they call themselves give out as I have read it in one of their own printed Books that the house of their meeting is not to be seen which I question whether they speak true in it though they say that they are of the purest Protestants But this is undoubtedly true that the Heaven of Heavens is a place which by us here cannot be seen for the eye hath not seen the things whereof this Heaven is one prepared for those that love him 1 Cor. 2.9 If then ye will be a in safe secure place indeed which may not be lyable to surprizals then labour for this Kingdom to take it by force Secondly For its Terms upon which it must be taken by us For what are the Terms upon which it stands think ye the Terms of it are such as these They that will enter me saith this Kingdom must exceed in Righteousness even the strictest Pharisees that ever lived For except your Righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven saith Christ Mat. 5.20 and ye must be perfect as God is perfect saith this Kingdom according to Mat. 5.48 Now if some men were to serve as Souldiers under a Captain or General who promises them that they shall have for their Service whatsoever they take though it be a Kingdom but that they must do more work than all other ordinary Souldiers must wake when others sleep must fast when others feast they would all say O what high and hard terms be these And yet to win a Kingdom be perswaded to serve such a General and even force themselves to it and take extraordinary pains for it because the Terms proposed are so high as that otherwise they cannot have it And so should we force our selves to win the Kingdom of Heaven and take extraordinary pains for it because of the high Terms of it and because else we shall never enter it unless we do more work than all other common Sonldiers among men and keep our selves waking when other men are sleeping and abstain from all manner of meat many times and from all excessive eating and drinking at all times and that even then when others at their feasts are inebriciting themselves with strong drink and glutting themselves with creature-delights and varieties of dishes and dainties 2. A very great Kingdom The World with the Kingdoms of it is an extraordinary great thing They write that the * Mr. Bolton in his direct for a comf walk p. 13. So Speed Ambitum ejus quidam esse volunt Leucarum Gallicarum novem millium et amplius Lamb. Danaeus in sua Phys Christ p. 2. tract 3. c. 23. compass of it is about one twenty thousand English miles and somewhat more but Heaven is infinitely greater for Behold Heaven and the Heaven of Heavens cannot contain Thee as if he should say though it be so extraordinary great how much less this House which I have built saith Solomon 2 Chron. 6.18 Now there is a time when we may not seek great things for our selves Jer. 45.5 but at all times we may and should seek after the great Kingdom of Heaven and now more especially having been so much perswaded to it and therefore go forth O my Brethren in the greatness of your spirits and heighth of your hearts to win to take to force this great Kingdom of Heaven which I have so much extolled and which cannot be otherwise taken but only by Force The Lord help you in the doing of it 3. A very rich Kingdom for in it are Streets of Gold and Gates of Pearls Rev. 21.21 So as that that * Mr. Fox in his Acts and Mon. blessed Woman-Martyr of Exceter might well say when one offered her Money and she refused it I am going to a place where Money bears no mastery all the Wealth of England all the Gold of both Indies all the Pearls in the Erythean Seas are not to be compared with the Riches of it Now if Riches be any thing esteemed by you and ye desire to be rich indeed then strive to win this Kingdom by Violence for then you are made rich for ever by it unutterably rich for all the Riches of Solomon all the Treasures of Hezekiah nay all the Treasures of Egypt were as nothing to the Riches of it 1 Kings 10.23 Isa 39.2 Heb. 11.26 4. Very Pleasant for there the Sun shineth alwayes I mean the Sun of Righteousness which is the Light thereof Rev. 21.23 and besides there are Pleasures for evermore Psal 16.11 Mark For evermore and therefore far better Pleasures than here for the Pleasures of Sin and of this life are but for a season Heb. 11.25 like Jonas's Gourd soon come soon gone Jonas 4.10 yea like Lightning which is gone sooner
do thou work upon this peoples hearts and let the Spirit of Life come into the wheels of their souls let him so move their affections as that they may be lifted up like those Wheels in Ezekiel Ezek. 1.20 21. because the Spirit of Life is in them O let not all these my labours be utterly lost but let some poor souls be now won to the Shepherd of souls O Souls Souls are ye nothing moved yet with all this I hope you are nay methinks you are by your attention if ye be then move and move indeed I mean so strongly so vigorously so effectually towards Heaven to take it by Force as that the world may see your change your zeal your forwardness your labouring for Heaven Heaven ye see is even at hand as the Baptist said once The Kingdom of Heaven is at hand when he so preached it up Mat. 3.2 it was so and so it is now and divers enter into it nay take it by Force O do you so likewise and so live for ever So be it To God alone be all Honour and Glory A New and Living Way OF DYING OR A TREATISE Shewing how Saints after they have comfortably overcome Sin the World by Faith and after a New and Living Manner have lived an Holy and Heavenly Life by Faith may die at last after a New and Living Way by in and according to Faith Upon that Famous Scripture HEBREWS 11.13 These all dyed in Faith And provided especially for Preparation to be made by all men against the Approach of Death in these Sickly Times By Christopher Jelinger And Published by some Christian Friends London Printed in the Year 1664. To The Vertuous Lady The Lady ANNE SEYMOUR Grace and Mercy be multiplied MADAM MY great Respect and thankful Mind which I bear to your Worthy-Self and to your Noble Family for many Favours received hath caused and compelled me to Dedicate this Tract to your much-honoured Name and if it may but find entertainment and acceptance I shall count my labour well bestowed Only give me leave Much Honoured Lady to give you a short Account of this my present Undertaking These late Times are and have been very sickly and many every where are fallen asleep and when the time of our departure will be the Lord only knoweth and we our selves also know this that it cannot be long before we likewise shal go to our long home and be no more seen at our present homes because our life is but a vapour Jam. 4.14 and we flie away Psal 90.10 which not with standing how few are there which prepare themselves for that time Cogitantes de fine infinito ut vivant in infinitum VVhence it cometh to pass that most men when after they have lived a careless life they come to be unmanned by Death they go Imparati in locum paratum Unprepared to a place prepared idque in aeternum and that for ever for that which ends All is without end And their nearest friends are much the cause of it for the common fashion of Friends is to put their friends in mind of Death when they doubt that they can live no longer Zenas the Lawyer and Luke the Physician must have given them over before they will send for Barnabas to give them good Counsel and solid Consolation against their dissolution But I for my part will not deal so with my Christian Friends My design in this Tract is this To tell men plainly that shortly they must put off their caribly Tabernacles shew them evidently How they must die whilst they live that they may live when they die dying in by and according to Faith This this I aimed at when I penned this Treatise which if it be acted by Faith will so work upon mens and womens precious souls and do them so much good as that they will even long to enjoy the chiefest good and when their work here is done will shew them Heaven open for them where there is health only and no sickness living and no dying incorruption and no corruption ease and no pain singing and no sorrowing For the former things are passed away Rev. 21.4 Many I confess have written on this subject of Death but you will find that I have left the common road as much as I might for my principal aim in this Tract is To put men upon that New and Living Way which the Apostle speaks of Heb. 10.20 and which must be taken by Faith according to which we must die to live for ever That Great God and Saviour who can do whatsoever he will in Heaven and on Earth so bless these my Labours to you Madam and to al that shal read them as that both you and they may fare the better for them here and hereafter for ever So prayeth Your Ladiships Most humble Servants CHRISTOPHER JELINGER A New and Living Way of Dying HEB. 11.13 These all Dyed in Faith ALmighty God as one saith well hath given to men three Mansions of a diverse Quality 1. The World wherein they live 2. The Grave wherein they corrupt 3. Either Heaven wherein they are crowned or Hell wherein they are tormented In the World their Companion is Vanity In the Grave the Worms In Heaven the blessed Angels and in Hell cursed Devils I add For like and like sute best one with an other Good Men I mean with good Angels and evil Men with Angels-Transgressors and yet such is the folly of most men that they would have perpetual habitations and an ever-during happiness in this vain World where neither such felicity nor perpetuity is to be expected for as all have sinned so all for Sin must be by Death dissolved even the best not excepted as by those Worthies which my Text speaketh of it appeareth So that men should rather forecast what course it were best for them to take that being thrust out of those earthly Tabernacles in which now they mansion they might mount up into that most blessed and blissful House of God which is not made with hands Eternal in the Heavens 2 Cor. 5.1 What this Course is which men should take you will understand by my future Discourse wherewith I shall God willing entertain your Christian Patience declaring FAITH to be that most happy Instrument which must bring you to such a firm durable and glorious settlement This ushered and conveyed those gracious Saints which my Text speaks of out of their earthly and unstable habitations into those heavenly Mansions above and places of unexpressable Delights for they all dyed in Faith and the end of Faith is as St. Peter tells us the salvation of our Souls 1 Pet. 1.9 I shall therefore call the whole ensuing Discourse A New and Living Way of Dying and shew therein how we may in a most sweet comfortable manner after an holy and heavenly walking die at last by in and according to Faith Faith I mean unfeigned lively and saving In which the antient Patriarchs dyed according
Acts 17.11 enoble then your blood and enable your minds to mind heavenly things for such are the things comprized in this Book called the great things of the Law Hos 8.12 Put your selves to it therefore and force your minds to this most noble exercise which will so enoble your souls 4. In Relieving And Relieving 1. The Bodies of others 2. The Souls of others First Their Bodies with Food and Rayment and such other necessaries as they do want according to that noted Scripture Heb. 13.16 But to do good and to communicate forget not for with such Sacrifices God is well pleased And that of our Saviour Sell that ye have and give Atms provide your selves bags which wax not old a Treasure in the Heavens which faileth not where no Thief approacheth neither Moth corrupteth Luke 12.33 Where note that in the †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod ab altero nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misericordia derivatur Original there is a word for Almes which by a Metonymie declares the Benefactors and Almes-givers merciful Disposition shewn by his Donation and that he gives his Almes as he ought who by his giving ostends and sheweth that he is affected with the misery of the Relieved and therefore how few give Almes and relieve the Needy as they ought Again Note here that the Chaldeans and Syrians and Hebrews call Almes Righteousness Which * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name is also retained in the Greek Testament 2 Cor. 9.9 as it is written He hath dispersed abroad he hath given to the poor his Righteousness remains for ever to shew that Almes-giving is a piece of Justice and that he who gives Almes is to observe the Rules of Justice and to distribute to every one according to his need as it is written Acts 4.35 And Distribution was made to every man according as he had Need. And who do so not one of an hundred A little will serve with many for many Few will do as †Clerk in his Life p. 251. Luther who when a poor Student came to his door begging an Almes and his Wife pleaded Penury gave him a Silver Bowl and as * Idem in his Life pag. 760. Bernard Gilpin who when he saw naked People would pull of his Cloaths and cloth them Ministers had need therefore to call upon men frequently Give Almes gives Almes and give to every man as he hath need And you had need to call upon your own souls for it for O how backward are they and how unwilling to be drawn to it With many every penny of money which they give when pressed to it is as a drop of their blood and they are as loath to spare the one as the other But I pray you consider this you that are so backward to this That mans Estate consists of three parts 1. Necessaries 2. Decency 3. Superfluity God allowes you the two former but requires the third for the poor If a man refuse to part with it he forfeits the former too and God oft-times takes the forfeit But I cannot yet so leave Charity for it is so lovely so comely so exceeding goodly O it ravishes with its Beauty replenishes with its Bounty and cherishes with its Benignity all that need it and come near it where it is in truth for it is just like fire for so it warms the naked makes lightsome the sadded and with its comfortableness cherishes the destituted and therefore make much of this Fire O let it not by any means go out but rather go and kindle it go and feed it go and keep it in and let many be fed be filled be refreshed by it nay let it set your selves on fire that your hearts may burn with it like fire which else will be as cold as a Key and had need therefore to be heated with it and inflamed by it Secondly Their Souls you must feed with your lips according to that in Prov. 10.21 The Lips of the Righteous feed many namely with wholesome admonitions seasonable instructions profitable reprehensions and comfortable communications O Beloved what cause have we to inculcate this such a time as this wherein so many who profess much yet express little of that Goodness that Sweetness that Delightfulness that Riches that Happiness which is in God in Christ in his Word in Heaven So as that I may well and seasonably here take up that sad complaint which Isidore made in his time speaking of Heaven Though this Kingdom be Eternal not a word of that for what man is there that spends the least part of a day in meditating upon that that once makes mention of that that instructs his Wife and Children of that all our talk is but vain But let this be mended and because our bashful natures are utterly averse from such talk let us oppose Grace against Nature and force Nature let us offer an holy Violence to our selves and constrain our selves to talk better and to talk more of Heaven * Evagrius 1.4 c. 14. One Writes of some Martys that though their Tongues were cut out yet they did speak and shall not we that have our Tongues and the use thereof lest us speak Oh speak speak one to another and that often as those in Mal. 3.16 and when you do speak speak the wonderful Works of God as the Apostles did Acts 2.11 or as †Nil nisi castum vel Sermo Dei ex ejus ore processi◠Author vitae Hieronymi Jerome of things chaste and of God's Word and begin so to do this very day and after this very Sermon as they at that day O do not defer it any longer the sooner the better the Matter in hand will furnish you with Matter for it is of the great Kingdom of Heaven which must be taken by Force and therefore stir up one another talking of it with your Wives Children Servants Neighbours Fellow-Hearers saying one to another as †Aug. Confess 1.8 c. 1. Austin once said to Alipius his friend after he had heard much of some mens taking of Heaven by Violence What is this What suffer we under the Tyranny of Sin Unlearned men such as Authony and others in Egypt and Milan do take Heaven by Violence and we with all our Learning without Hearts behold how we lie groveling in flesh and blood so what do we suffer say Heaven suffers and suffers Violence and we suffer it to be taken by others and will not take it our selves O! come come let us also offer Violence to it that by force we may take it Heaven is high but not too high for Forcers Forcers will carry it Thesore let us force our selves and do our utmost to win it Thus talk and speak one to another 5. In Fasting For turn to me with Fasting saith God Joel 2.12 And what eminent Fasters have most of the Lords most Renowned Saints and Servants been David that man after God's own
No longer than meat is in the Glutons mouth and drink in the Drunkards throat the Pleasure thereof lasteth when both are down the sweet gust thereof vanisheth and therefore if you would enjoy better Pleasures labour for Heaven where there are Rivers of rarest Delights Seas of sweetness and Paradises of Pleasures for evermore 5. Very Glorious Glorious things are spoken of thee O City of God saith David Psal 87.3 So I glorious things are spoken of thee O Kingdom of Heaven for in thee are those glorious Mansions which Christ hath prepared for his in thee those glorious Saints which shine forth as the Sun in the Kingdom of their Father Mat. 13.43 in thee those glorious Teachers Virgins and Martyrs which wear their Crowns Aureoales upon their heads like crowned Kings for ever and ever in thee those glorious Armies of Christ's valiant Souldiers who have in the strength of his Might overcome and vanquished so many thousands of the terribly enraged Enemies of their souls in thee those faithful men whom all the delights of this World could not make so effeminate as to draw them from the strength of their holy and heavenly Manhood in thee those holy Women who together with the World have superated and overcome their own Sex in thee those Children who have by their holy manners transcended their years in thee those old men and women whom here age had made weak and yet the strength of their Vertues and Graces did not forsake all wearing their Diadems of Glory in the Kingdom of Glory in thee those glorious and blessed Seraphims who chant forth their melodious Ditties to the Sacred and ever-to-be-adored Trinity to all Eternity in thee those glorious Joyes which stream from Jehovah's never-failing Love in thee those glorious Rayes which beam from the Light of his Pleasant Countenance to refresh all those blessed and crowned Inhabitants who mansion and dwell with Christ in Glory in thee is that glorious Body and Person of Christ himself which is so decked with Majesty and doth so shine and glister above the Splendor and brightness of that Fountain of all created Light the Sun I mean in the spangled skie O ye that love now glittering Glory labour therefore for this Glory for this is Glory indeed Nay all ye that hear me this day whatever ye be be for this Glory let this Glory keep you waking let this Glory set all your Brains aworking for Glory is a mightily working thing O it will like a * Immensum Gloria Calcar habet Spur even spur us on to high Atchievements And therefore O let this Glory prick ye forward beyond all earthly things towards Heaven that by Violence ye may take it with all the Glory of it And thou O sweet Jesus do not let this People sleep or slumber till they have put themselves upon the taking of it by a Sacred Violence 6. Very Durable for it is an Everlasting Kingdom Dan. 4.3 and chap. 7.27 even the Everlasting Kingdom of our Lord and Saviour Jesus Christ so called 2 Pet. 1.11 in which regard it also exceeds and excels all the Kingdoms of the World even infinitely and unspeakably for they all shall have most have had their Changes their Ends their Zeniths their * Quoniam in genium hoc omnibus creatis ut insita quadam vi ad mutationem forantur et casum ut ferro consumens quaedam rubigo agnata est ligno exaedens caries aut teredo sic animalibus opidis regnis internae et sue causa pereundi Lips de const l. 1. c. 15. Periods but this shall have none So the things thereof and the happiness centered therein shall have none For my Salvation shall be for ever Isa 51.6 And the ransomed of the Lord shall return and come to Zion †Cum venerint in caelestem Hierusalem Lyra in loc sic Cyril Alex. in loc with Songs and everlasting Joy shall be upon their heads Isa 35.10 The like is said of the Glory of it that there is and will be an Eternal weight of Glory 2 Cor. 4.17 And blessed are they that dwell in thy House they will be * Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est sicut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et significat Aeternitatem still praising Thee Selah Psal 84.4 and therefore shall the People namely thy People praise Thee for †Quod extendendum ad beatitudinem Electorum in Coelis Lorin in loc ever and ever Psal 45.17 which puts me upon Eternity a Type whereof was once set forth at Constantinople in the year 459. after this manner A certain Fraternity was set up called by the name of Acaemets who were so called for their not sleeping because they were alwayes to praise God both day and night being divided into three companies so as that when the first had made an end of singing the second was to begin when the second had done then the third according to that fore-alledged place Psal 84.4 And therefore O blessed Kingdom which is thus Eternal and in which there is singing for ever and ever O incomparable Kingdom for what Kingdom else is like to thee in thee is Life without Death Gladness without Sadness Consolation without Perturbation Stability without Mutability O Kingdom to be desired of all men as which hath no * O Regnum vere beatum carens morte vacans fine cui nulla tempora succedunt per avum Aug. in med end no night no adversary that can destroy it therein O my soul thou shalt enjoy Rest without labour Joy without dolor Life without end and felicity through all eternity O endless Kingdom I can hardly make an end of praising thee I must needs speak a little more yet of thee saying †Yesterday was with thee never But to day is present ever †Non est in te heri nec hesternum sed est idemhodiernum Tibi Salus Tibi Vita Tibi pax Infinita Tibi Deus omnia Thou hast Peace that ever lasteth Health and Life that never wasteth O that this people were so affected with thee as they ought to be but herein appears most mens extreamest both misery and folly that whereas all men or most are for Land rather than for Lease if they can reach to it because it is as they say for ever and whereas they will be sure to have a penny-worth for a penny and will give so too yet they are not so wise nor will be in heavenly things for this heavenly and eternal Kingdom they care not for they prefer their holdings for their frail lives and meer trifles before Land for ever and this Heavenly and Everlasting Kingdom is worth nothing with them nor will they give or do any thing considerable for it as if it were not worth looking after which makes me the more earnest to press this matter so as I do upon your Consciences using such Incentives as these be and especially this last O my God
Jesus receive my spirit Acts 7.59 or with Christ himself Father into thy hands I commend my Spirit Luke 23.46 and if God seem to be angry at that time then let him interpose the Death of his Son between his Wrath and his own soul in his last prayers saying (c) Hosius in Confess petrocoviens c. 13. I enterpose the Death of our Lord Jesus Christ betwixt me and thine anger no otherwise do I contend with thee And if he say to him Thou art a sinner let him answer Lord I put the Death of the Lord Jesus Christ betwixt thee and my sins If he say Thou hast deserved Damnation say I set the Death of our Lord Jesus Christ betwixt me and my bad merits and I offer his Merits instead of the merits which I ought to have but yet have not Thus I instruct the dying Christian to pray as men were taught many hundred years agone and therefore I beseech you that you will lay up these sayings in your hearts as Mary the thrice blessed Virgin the Shepherds words Luke 2.19 that so you may be able with much readiness to prompt them and to make use of them according to Faith and in Faith to your unutterable and endless Comfort which the Lord of Life in mercy grant unto you Let me add a few Incentives and then I have done So doing as hath been shewed in all these Rules and Directions you shall purchaseto your selves 1. Much Boldness 2. Much Quietness 3. Much Chearfulness 1. Much Boldness There is a twofold Boldness 1. A Well-grounded 2. A Groundless The one is good the other is bad 1. The good and Well-grounded I mean which proceedeth 1. From Righteousness and an holy walking with God which maketh a man as bold as a Lyon Prov. 28.1 For as the * Hemin l. 1. c. 105. Lyon being pursued by the Hunter doth not hide but rather shew himself and counteth it a great shame to flee yea * Isidore Etymol l. 6. looketh the Hunter in the very face and is not affrighted or daunted but rather encouraged So careful holy Walkers do not flie or shrink or fear or hide their faces but shew themselves most when death is nearest and are bold even to look him in the face as we may note in the three Children when they were threatned with death yea with a most grievous and extraordinary Death Dan. 3.18 and in divers holy Martyrs I 'll instance but in one * Ignatius Epist ad Pim. de Smyrna per Ephes O that I might but once enjoy those Beasts said Ignatius which are prepared for me and which I wish may quickly consume me and not being terrified abstain from me as they did from others and if they will not touch me I 'll impel and urge them Forgive me I know what is expedient for me let the Fire the Cross the constancy of Beasts Abscision Separation confraction of all my Members and a dissolution of my whole body and all Satans whips come to me that I may win Christ Thus he 2. From a holy Confidenc in God upon former experiences for such as be so careful to walk so holily as hath been formerly shewed cannot but find much sweetness in God and receive many tokens of love and favour from God Psal 31.19 20. so that needs they must be very confident in their lives bold at last in their death The Hebricians call therefore Boldness Betac Confidence because it proceedeth from it and the (b) Aqum 2. Sent. dist 26. q. 1. a. 3. Schools define it by Considence II. Much Quietness For 1. There can be no such discord as is and must be in careless providers for Death between 1. The Law of God and their own Consciences because they strive to the utmost to agree with it that it may not prove in the end their greatest adversary So Austin understands our Saviours speech Mat. 5.25 2. Hope and Reason for Reason it self cannot but reason for them upon such grounds drawn from holy Writ as cannot be denied For instance that one pregnant passage 2 Pet. 1.10 11. cannot but afford such a Premise as must needs infer for them a most firm Conclusion that entrance shall be ministred unto them upon their diligence in making their Calling and Election sure by an Holy Walking into the everlasting lasting Kingdom of our Lord and Saviour Christ 3. God himself and them for In every Nation he that feareth him and worketh Righteousness is accepted with him Acts 10.35 and as without Faith its impossible to please God Heb. 11.6 so with and by Faith a man cannot but please God and so be at peace with God Rom. 5.1 2. They that shall follow these Rules shall fix their minds upon the Lord 's never-failing Promises according to one of the said Rules and therefore they must needs be very quiet stayed and firm for the Promises are most firm even Yea and Amen in Christ 2 Cor. 1.20 and therefore they that stay themselves in them must needs be so too even as he that buildeth upon a Rock builded firmly and as he that standeth upon a Rock stands firmly Hence when an holy Man was asked how he could pass his last sickness so without any trouble he answered That he did ever eye that excellent promise in Esa 26.3 Thou wilt keep him in perfect peace whose mind is stayed on thee because be trusteth in thee True it is that some holy Walkers and eminent Believers as Mr. Glover Mr. Peacock and others have been much troubled for all this in their latter end which may seem to cross what I have said but their trouble was not perpetual For fiâ—st They had comfort at last 2. Was rather a kind of peace then a war for their trouble was a war with Satan Now our war with Satan as Tertullian saith truly Is our peace because it brings peace at last 3. Was extraordinary whereas ordinarily an holy walking and confidence brings quietness and so I desire to be understood I close up therefore the prosecution of this second Incentive with a Speech like unto that which an Hebrew Interpreter made to King Ptolomy asking him How he might be at rest when he Dreamed Let Piety be the scope of all thy sayings and doings for by applying all thy Discourses and Works to excellent things whether thou sleepest or wakest thou shalt have quiet rest in regard of thy self Thus he And as he said to him so say I unto you would ye die and sleep up quietly then do as he advised him and put your trust in the Lord withall and it will be so 3. Much chearâ—ulness which is a higher degree of comfort being Positive wheras quietness is Negative comfort I or 1. There is not such cause and matter of discomfort and sadness in such as do so carefully provide for death and labour to die in and according to Faith as in other loose and careless persons who 1. Quench the Spirit that should comfort them