drink of the same Cup too 7. Reas Nay how can they be conformable to the same eternal Son of God their Lord and Saviour as they must be even by the unalterable eternal Decree of God Rom. 8.29 if they should not die as he dyed leaving us all an Example to follow after As if he should have said as much in effect as once Gideon said to his followers Judg. 7.17 As I do so shall ye do or rather mutatis mutandis as I die so shall you die after The Third Prosecution Object You will say unto me Why then was Enoch translated before the Flood and Elias after and why saith the Apostle We shall not all sleep 1 Cor. 15.51 if good men must die as well as others To this I answer Sol. Their very Translation was not without a kind of Death for they were changed and Death is but a change Job 14.14 The same may be said of those 1 Cor. 15.51 2d Object If you reply But what meaneth then the Apostle by this Antithesis when he saith expresly We shall not all sleep but we shall be changed Sol. I answer These words have troubled some not a little and therefore we shall find three differing Latin Translations 1. Some read the words thus We shall not die but we shall all be changed 2. Others read them thus We shall all rise but we shall not all be changed 3. Others thus We shall not all sleep but we shall all be changed The Cause of which diversity I conceive to be this Because some were offended by the Greek Copies as 〈◊〉 they did contradict that in Heb. 9.29 but we need 〈◊〉 go so far as they a Distinction 〈…〉 all There is a twofold Death 1. Ordinary 2. Extraordinary 1. The Ordinary is a Solution of the Soul from the Body 2. The Extraordinary is an Abolition of mans corruptible Nature Now then when the Apostle tells us We shall not all die but we shall all be changed the sence of his words is not that therefore some shall not die at all but only that some shall not die an ordinary death because their souls shall not be severed from their bodies which notwithstanding it may be said that they shall die a kind of death which we call Extraordinary because there cannot be a change without an abolition of the former corruptible Nature The Third Prosecution I should now set sail and lanch forthwith into the deep of your hearts by some powerful Application but that I must clear all things first behind me before I can comfortably commit my self to such a vast Sea of Matter as is now before me declaring what I mean by the Death of the Godly when I say They must die like other men 1. Some things their death hath common with the deaths of the Ungodly 2. Some thing it hath peculiar I. The Commonness of both Deaths consists in six Respects 1st Respect As the Souls of the Ungodly are separated from their Bodies so the Souls of the Godly unless God take them away by a Death Extraordinary like Enoch and Elias Ecles 12.7 2d Respect As the Dissolution being natural and not violent followeth in the one when natural heat faileth the radical humour being by heat dryed up and exhausted like Oyl in a Lamp which also thereupon goes out and is extinguished so in the other Hence it is that the Grecians have called the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are humourless 3d. Respect As this Dissolution when it is * Cic. l. 1. Tuscul Quaest violent happeneth in the one either by a casual substraction of the radical humour or by a suffocation of the natural heat upon some opposition made inwardly or outwardly so in the other See 1 Sam. 31.6 4th Resp As the dissolution of the one if it be not sudden happeneth * Suarez Metaphys Disputat 11. to 1. sect 3. fol. 232. two wayes 1. By divers Alterations and Dispositions which precede the instant of Death and corrupt the subject 2. By that destruction which it causeth in the very instant of death So the other 5. Resp As the Dissolution of the one is not only a separation of their souls and bodies but also a dissolution of those things whereof their bodies were compounded which also is aptly called Corruption 1 Cor. 15.12 so the Dissolution of the other 6. Resp As the one leaveth this world and goeth hence to some other place so the other Psal 39.13 Acts 1.25 So that * Socrates apud Plat. Socrates's description of Death may well be received as very proper and pertinent Death is the souls change of one place for another II. The Peculiarity of the Death of the Godly consisteth or will appear in sive things 1. Though the Souls of the Godly be dis-joyned from their Bodies like the souls of others yet are they not so violently taken away like the souls of others Luke 12.20 but rather surrendred with their good will and liking Mat. 27.50 Acts 7.59 2. The death of the Godly is not only a dissolution of the soul and body but also a separation of both from Sin Rom. 6.7 3. It is an abolition of all humane Frailties Rev. 11.4 so that one may truly say of it as a Martyr said to his fellow-Martyr of that bloody Bishop of London My Lord of London will be our good Physitian and cure us both c. 4. It is but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Peregrination as Socrates calls it or a Transitus and an Exodus a going over and comming out not an Interitus or going down I say it is an Exodus or going out like the comming of Israel out of Egypt for so the Godly do but leave this World which is like Egypt full of toyl and pass on even triumphantly thorow the abhorred Confines of the King of Fear being carried upon the wings of Joy and in the arms of Angels into the Celestial Canaan which is full of unknown Delights and endless bliss Luke 23.43 Rev. 14.13 5. Nay it is a making rather than a marring of them a reparation and not a destruction In a word a state of Perfection and not of Perdition for being dead they are said to be made perfect Heb. 12.23 So that the Hebrews have aptly termed Death in that regard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words being inverted are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words signifie Perfection and Innocency to shew that Death shuts up and sinisheth all Imperfection and makes compleat and perfect When therefore I say that the Godly also must die like others I regard those six Respects which their death hath common with the death of others for otherwise though they dye as well as others yet do not they die like others in regard of those five Peculiarities which here I have purposely specified that the vast Difference which is between the Death of both might appear and be
evidently seen of all The Fourth Prosecution Now for Application 1. Use This may inform us of the Greatness of the Wrath of God against Sin seeing that the very best cannot be exempted from Deaths Tyranny which God's flaming Wrath against and for Sin hath subjected us all unto It is almost 6000 years agone that Adam sinned by eating of the forbidden Tree and yet could not all this length of time make him forget that one Offence no no Manet alta mente repostum judicium Paridis said Virgil in another case and we may say as much in this The Lord remembers that Sin still and keeps his Anger against it still so as that no intervening Grace or Goodness in the holiest person can make him let go his Wrath or remit his first Mulct or Penalty Death I mean once menaced and decreed and yet as Moses complained once Psal 90.11 so may we now Who knoweth or understands considereth and believeth as Luther in Dutch rendreth the Original the power of thine Anger though we be even consumed by it ver 7. Wherefore in the first place let us learn and lay to heart the Power of the Lord's Anger for you see by Moses's complaint that scarce any knoweth it or considereth of it Whereupon it cometh to pass that Sin is 1. So slighted as it is in your Judgements 2. So embraced in your Affections 3. So multiplied in your Conversations because you do not once seriously consider the Powerfulness and Greatness of God's Wrath by which we are consumed one by one the very best not exempted The Second use Must godly Men who are like precious Wheat die like other men Then woe to the Ungodly which are but Chaff for what will become of them if God so deal with the green wood what will he do to the dry if he be so severe against his own for that old sin of Adam how rigorous then will he be against Aliens if they that are reconciled unto him by the death of his Son yet must taste of Deaths cup what will be the end then of you that are yet unreconciled Certainly my tongue is not able to express that unutterable and unspeakable Wrath which will most certainly seize on you unreconcil'd Adulterers Boasters Idolaters Lyars Cozeners and on you fierce proud envious worldly and covetous Men and Women for you must taste of a double Death the first and the second Rev. 21.8 Now how fearful and formidable the very first Death is you know all who ever saw a man unmann'd and laid in the dust to putrifie and to be meat for Worms whereby you may easily conceive how dreadful needs must be and will be both when one after another as it were shall require your souls as it is written Luke 12.19 20. Thou fool this night they shall require thy Soul from thee as the Original hath it Mark They shall require it and who be They but the first and the second Death as I conceive one seconding the other O think on this double Death all ye Drunkards and Fornicators Swearers Usurers Epicures Gurmands Atheists and Hypocrites and imagine in what a woful plight your Souls will be when those two Deaths shall so require them and they shall be forthwith thrown and cast into that formidable Lake that burneth with Fire and Brimstone which is the second Death Rev. 21.8 Lamentable was the case of the Men of Sodom when suddenly they saw and felt both Fire and Brimstone dropping down from Heaven upon their Bodies but infinitely more grievous woful and deplorable will be your condition then when these your immortal Souls shall begin to feel in a moment after their departure that ever-during Fire and Brimstone which the Lord in his Fury will rain upon them in that infernal Pit for as the †Bonavent Brevis cap. 6. pag. 7. peccant Spirit or Soul of man subjects it self to the baseness of sin perverting the Dignity of its Noble Nature so the order of God's Justice requireth that it as well as the Body should burn in the very dregs of worldly bodies corporeal Fire and Brimstone I mean which never shall be quenched This will be the Catastrophe of all your sports and delights and profits of your sinful Life It was a witty saying of a learned man That Marriage was a short and sweet song but that it hath a long and doleful close So of all the Pleasure we take in sin we may truly say that it is a Song short for the time and sweet for tune as long as it lasteth for it runneth much upon Quavers and Semiquavers of Mirth and Jubilation but the time suddenly changeth and the tune is altered for then followeth without rest the Sarges and Songs of sorrow and lamentation which cannot be measured by any time or uttered by any humane tongue Hence when one who had lived but a lewd and ungodly life was departing as one * Doctor Hill in his Direction to dye well p. 123. relates it of him he cryed out even in this World most lamentably O lamentable Destiny O infinite Calamity O Death without Death O those contiual Cryings which shall never be hearkened unto our eyes can see nothing but sorrowful Spectacles and intolerable Torments our ears can hear nothing but Wo Wo without end woful O thou Earth why dost not thou swallow O ye Mountains why do not ye cover us from the presence of the Judge How far do the Torments of Hell exceed all the tortures of this Life O ye bewitching Pleasures of this World how have ye led us blindfolded to the Horrors of Hell Wo wo for ever unto us who without hope are cast from the Favour of God so that after ten thousand years we might be delivered O that in any time we might have an end But it cannot be Our Temporal Pleasures have Eternal Pains our Mirth is now turned into Mourning and we are cast into Everlasting Fire Thus he I do not speak this to drive you to desperation but to perswade you to an alteration that you may change your Estates and Lives for better praying God All-powerful to turn you that you may be turned from your sins and he from the fierceness of his Wrath and so consequently may not come into that woful woful place of Torments which shall never have an End The Lord touch your Hearts that you may consider both your own Misery and this blessed Remedy and so may flie from that wrath which is to come The Third use If the Godly must die like other men then let every one of us that is Godly be more mindful of his own death then usually the very best are and let him make his particular application to himself Then I also must die as well as other men and moulder away into rottenness and dust see Deut. 23.29 Plato that Princeps Philosophia or Prince of Philosophy saith There is Nulla Salutatis Philosophia no wholsom Philosophy sed perpetua Mortis Meditatio but
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
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
of Heaven And therefore imprint them all in your memories that so those everlasting Spirits of yours breathed into your bodies by the All-powerful God I mean your Souls may feed on them and sill themselves with them and be revived by them so consequently with such Honey-sweet-Cordials strengthening them may go hence when the time of their departure is come to God your Heavenly Father as Sampson to his Father with Honey in his mouth for he came eating Judg. 14.9 The third Principle You must make it sure that you have faith by an infallible Tryal 2 Cor. 13.5 trying your selves often by these three never-deceiving Signs 1. A thorow Humiliation Acts 2.37 2. A thorow Purgation from sin even every known sin so as that none reigns or rules in the heart Acts 15.9 3. A thorow Sanctification Acts 26.18 manifesting it self by a constant and earnest endeavour to walk in all God's Holy Commandments in general Luke 1.6 and by love unfained in special I mean that singular Love which the true Believer bears to God in Christ above all seeking his Glory in all things and more then all things and to the Châ—â—dren of God for God Gal. 6.5 1 John 3.14 Of which love St. * Aug. de Trin. l. 8. c. 7. Austin saith truly That a man knoweth more the love with which he loveth then his Brother whom he loves The Fourth Principle You are to make use of your Faith when death approacheth as the state of a dying Believer requireth it observing these ensuing Rules The First Rule A dying Believer must set his House in order Isa 38. and if he be free and of ability and have not done so before make his last Will and Testament according to Faith believing verily that God will be a Father to his Children if he be a Father and a Husband to his Wife if a Husbard and that he will bless that well-gotten Estate which he leaveth to his God-fearing Posterity whether it be much or little so as that they shall find content in it and so far forth as his blessing of it shall make for their good The Second Rule He must according to Faith possess his Soul in * Cum eâ—iâ—â— Deus sit qui nos castigat is misericordiae suae non obliviscatur cur it a nos conficimur marere cur solvimur in ejulator Cur murmuramus fremimus Doctor Daniel Tisianus in Lament 4.39 Patience eying by Faith such places as these Isa 26.3 Rom. 8.18 2 Cor. 4.17 The consideration whereof caused an ancient * Aug. in Psal 36. Cenc 2. Doctor to say most aptly When thou dost consider what thou art to receive all the things that thou sufferest here imagine the most bitter pains pangs which thou must undergoe in thy last and sorest sickness will be vile unto thee neither wilt thou esteem them worthy for which thou shouldst receive it Thou wilt wonder that so much is given for so small a labour For indeed Brethren for everlasting rest everlasting labour should be undergone being to receive everlasting felicity thou oughtest to sustain everlasting sufferings but if thou shouldest undergoe everlasting labour when shouldst thou come to everlasting felicity So it cometh to pass that thy tribulation must needs be Temporal that it being finished thou mayest come to infinite felicity But yet Brethren there might have been long tribulation for eternal Felicity That for example because our felicity shall have no end our misery and our tribulations add sickness in special should be of long continuance for admit they should continue a thousand years weigh a thousand years with eternity Why dost thou weigh that which is finite be it never so great with that which is infinite Ten thousand years ten hundred thousand if we should say and a thousand thousand which have an end cannot be compared with Eternity So Macarius the Eygptian Anchorete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar Hom. 15. Touching the Gift which Christians shall inherit this a man may rightly say that if any one from the time Adam was created unto the very end of the world did fight against Satan and undergo afflictions add or should be so long visited with the most grievous sickness he should do or suffer no great matter in respect of the Glory that he shall inherit for he shall reign with Christ without end 3. Let him give good instructions to the Survivers according to Faith like Jacob Gen. 49.2 3 4 c. and like (e) Dr. Hill in his Directions to die well p. 129. St. Austin who being near his end said Nature compelleth me to be dissolved I according to the Scripture phrase am to go the way of my fore-Fathers Now Christ inviteth me now I desire to see celestial Sights O keep you the Faith think you also that ye are mortal men Let this be your care to keep the Commandments of God if you regard me or keep any remembrance of me your Father think of these things savour these things do these things 4. Let him take his fill and farewel of Repentance viewing confessing and lamenting his sins as much as he can according to Faith and in Faith that is believing verily that he shall see them no more again for ever even as the Children of Israel saw the Egyptians of whom they were so much afraid no more again for ever Exod. 14.13 5. When he is brought to the very confines of that King of fear so as that now forthwith he must yield up his Ghost then let him even sleep up in Faith and die in the Lord according to Faith Rev. 14.13 I 'll explicate my meaning herein by these few Directions 1. Let him now eye the Promises formerly gathered for the same purpose like those antient Believers Heb. 11.13 2. Let him labour to be perswaded of them as they were Ibidem 3. Let him even imbrace the Lord Christ in the arms of his faith as old Simeon imbraced him in the armes of his body believing verily 1. That he died for him in particular that he might not die the death which is eternal Gal. 2.20 2. That he purchased Heaven for him in particular as the Author of his Salvation Heb. 5.9 like sweet (b) Guillermus de vita St. Bernard l. 1. c. 12. St. Bernard who when he seemed to stand before God's dreadful Tribunal in a grievous sickness told Satan accusing him That he for his part was not worthy indeed of everlasting Life but that his Lord and Saviour Christ having a twofold right to it by inheritance and by vertue of his passion was contented with the one and did impart unto him the other So let him perswade himself in like manner and answer the same Accuser of the Brethren in the same words if he trouble him as at such a time he is wont to do with his accusations to drive him to desparation 3. Let him pray in Faith to the Lord saying either with Stephen the Proto-Martyr Lord