The death of the righteous : or, the way of holy dying

Front matter

(princeton Theofogicaf Seminary

Bt-o25..03 1833 La Placette, Jean de 1639- fee G | The death of the righteous

SAN

Book I

Cuap. I. Tuar nothing is more rarethan a good death —

The cause of this— Plan of the work, - - - Page 3

Cuap. I. Two kinds airy _ pane Sinlie are distinguished, - - -

Cuar. TI. There are two states in which we may Soe state of sin and a state of grace, - = - - - - sac IV. Death oe ee us I a in our UNS Soria aca

Cuap. V. To die well we should repent of our sins, - Cuap. VI. Faith is necessary to a good death, - - -

Cuap. VII. The hope of a blessed immortality is is necessary toa dying person) © -!'- 2 ees = J.

Cuap. VIII. A dying person should love Gop and his RCRD MOR eo) at hat ich = Haale h em Uh so hal

Cuap. IX. To die well we should be entirely submissive tothe willofGop,- - - - --- - * - 7 7°

Cnap. X. The causes of our repugnance to death, - - Cuap. XI. Last cause of our repugnance to death - - Cuap. XII. Spiritual joy is suitable to a dying person, Cuap. XIII. Last disposition, humility, - - - - -

Cuap. XIV. That a good death is much more rare than ie renersy Imeametied,) (=> << MPa Eis brent a

16 21 27

XVill TABLE OF CHAPTERS.

Book II

so .

Cuap. I. That nothing so much concerns us as our eternal salvation, - - = =- = '-" =" -'=* 3 = Page “So

Cuap. I. That salvation depends upon the manner in which we die— A prayer, - - - - - - - - - 96

Cuap. III. That we should neglect nothing which may enable us to die in a holy and Christian manner — A prayer, - - - - - - - - = = = - - - - 102

Cuap. IV. That we should in season commence the preparation for death — Meditation, - - - - - - 108

Cuap. V. To die well, we should without delay implore of Gop the favor of a happy death — A prayer, - - - 120

Cuar. VI. A good life is a necessary preparation for a happy death — A prayer,- - - - = - - - + = 126

Cuap. VII. To die well, we must begin early to detach our affections from earth — Meditation, - - - - - 132

Cuap. VIII. To die well we should early arrange our temporal affairs, - - - - - - - - - - - - 142

Cuap. IX. We should often think of death — A prayer, 146

Cuap. X. What should be our reflections when we think of death — A prayer, - - - - - - - = = 155

Cusp. XI. We should think of the judgment which is to follow death, - - -.- - - - - - += = = + 167

Cuap. XII. We should often think of the blessedness and glory of the life to come — A prayer,- - - - - 178

Cuap. XIII. We should often think of hell — A prayer, 188

BOOK Iil.

What we should do in sickness in order to die in a holy and Christian manner, - -_- - - - ¢%s "am. 90S

TABLE OF CHAPTERS.

.. I. First reflection which a sick person should make upon his affliction, that it is the will of Gop — A

PC a ee ne ee eel ag! «Page Cuap. II. Second reflection, possibly it is a punishment for some sin—A prayer, - - - - SS Set Ble

Cuap. III. Third reflection, it is possible Gop has designed our sickness to detach us from earth, - - -

Cuap. IV. Fourth reflection, it is very possible that Gop has deprived us of our health because we make a bad use of it—-A prayer, - - - - - - - - =

CuHap. V. Some other reflections which we should make xix men C0s = ee oat Se em oe ow

Cuap. VI. Reply to an objection, whether it is proper that a sick person should desire and pray to Gop, and use every means of recovery, - - - - - - - - Cuap. VII. Of remedies and other care which should be taken for recovery, - - - - - - - - - - -%

Cuap. VIII. Last reflection, the sickness by which we are attacked may be mortal, or may become.so, - - -

Book IV

Cuap. I. First duty of a man who would prepare himself for death; he should send for a minister of Gop — DR praver ee Seale 2 sul. Vie cs ave

Cuap. II. He should assure himself whether he has made his peace with Gop, or whether he has yet to labor for this all-important work, - - - - - -

Cuap. III. Duties of a Christian, who upon strict examination, hopes he has reason to believe himself one of Gop’s reconciled children — A prayer, - - - - -

Cuap. IV. Second order of duties — Meditation, - -

XX. ‘TABLE OF CHAPTERS.

Cuap. V. Third order of duties — A prayer, - - Page 314

Cuap, VI. What should be the duty of those who after careful examination are unable to assure themselves of their true state, and are doubtful whether they have made their peace with Gop — Meditation, - - -. -

Cuap. VII. What is to be done by him who supposes either that he is or may be in a state of sin and condemnation — He should first be Neder So of the truths of religion — A prayer, - - - - - - = - - ~ 328

Cuap. VIII. Two truths in particular which should not be doubted by the sinner who labors under the influence of an evil conscience — Meditation upon the mercy of Ot = ae Fn tS me RO on B= eee

Cuar. IX. That the sinner convinced of his dangerous state, should neglect nothing which mete contribute, to his conversion — A prayer, - - - - - - 353

Cuap. X. Whata pe det man fig Sag do for his conver- . sion—A prayer, - - - > - =- - - - 361

Cuap. XI. What —. 4 ~ si ace of a dying man, - - - - - - - - 372

Cuar. XII. How we should be employed after doing all that has been directed in ds Papen chapieys =A prayer, - - - - - - - - - - - 380

Cuap. XIII. That the dying should excite themselves . to love Gop with a love of interest — A prayer,- - - 386

Cuar. XIV. The dying ag love spp wea a love of gratitude,- - - - - - - - 395

Cuap. XV. That ney. should fates ie ee’ bila Saar crucified, - - - ae

THE

DEATH OF THE RIGHTEOUS: OR

THE WAY OF HOLY DYING.

Boox I.

WHERE IT IS CONSIDERED WHAT PROPERLY DESERVES THE NAME OF A GOOD DEATH.

How shocking must thy summons be, O Death! To him that is at ease in his possessions: Who, counting on long years of pleasure here, Is quite unfurnish’d for the world to come!

In that dread moment how the frantic soul Raves round the walls of her clay tenement ; Runs to each avenue and shrieks for help;

But shrieks in vain! How wishfully she looks On all she’s leaving, now no longer hers.

A little longer; yet a little longer!

O might she stay to wash away her stains, And fit her for her passage ! — Blair.

THE

DEATH OF THE RIGHTEOUS.

Chapter I

THAT NOTHING IS MORE RARE THAN A GOOD DEATH. — THE CAUSE OF THIS. — PLAN OF THE WORK.

NorTHING is more common than death — nothing more rare than to die well. The first of these truths is incontestible, and we shall not doubt the second if we consider, that as salvation is a necessary and inseparable consequence of a good death; so if the greater part of men died the death of the righteous, the greater part would obtain salvation. But far from. this; we know the number of those who are saved, bears no proportion to that of those who perish; since we are assured there are but “few who enter in at the strait gate,” and that the multitude are to be found at the ** wide gaie,’”’ and in the ‘broad road’’ of destruction.

We should, therefore, admit that a‘good death is unusual, and that the greater part of mankind die as they have lived, immersed in their sins, without any true and inward communion with Jesus Curist, satisfied with a mere profession of the truth, and denying the power of it by their actions and in their most secret thoughts. How happens this? It would without doubt be easy to assign several reasons, but Iam much deceived if the two following are not the principal : — one is, that few know what it is to die well: the other is, that fewer still who know, take any pains to ‘“ practise what they know.”

The generality of men form an extremely false, or at least an extremely vague and general idea of a good death. They make it to consist in things which are common to those who die well, and to a far greater number of those who die miserably. They imagine that to die well is to have a pastor by whom their minds may be oceasionally engaged in the consideration of divine things ; to follow in thought the train of his conversation ; to address the throne of grace in prayer, with a desire strong or feeble, that Gop will hear it; to ask the pardon of sins committed, joining to this prayer some sorrow for sin, and assuring themselves of success in the name and by the merit of Jesus Curist. Such is the idea which many have of a good death: but it is evident that this is a very imperfect idea of it, since if it were just, nothing would be more ordinary than to die well, there being nothing more common than persons who die in a manner like this. In the meantime, as they i imagine there is nothing necessary beside this to a good death, they make no effort to do any thing more. They are satisfied with what they consider sufficient; they are deceived in so considering it, and their error is fatal. I know there are those who, better instructed, conceive more distinctly what it is to die well, and who know what are the dispositions requisite for a departure in the love and favor of Gop. But among the number of these how many are there who do not what they ought, to acquire these - dispositions, and bring themselves into this happy state. How many who neglect themselves in this - and in many other respects, and who, notwithstanding all their light and their knowledge, live and die in their sins?’ These are then the most culpable; for “the servant who knew his Lorp’s will and did it not, shall be beaten with more stripes” than he who sinned through ignorance,

Three things are necessary to a good death.

I. To understand what it is to die well; to know all the duties of a dying person; all he should do; all he should think, and feel.

II. To be instructed in what way he may attain to these acts, thoughts and dispositions.

a*

II. To practise them.

The following pages will be devoted to a con sideration of the first two of these heads. The | work will be divided into-two parts. The first will teach what a good death is, and will discover hindi is best calculated to makeitso. The second will show what must be done to put us in a proper state to die, and to acquire the dispositions necessary to a dying person. I shall undertake to illustrate the first of these points in the first book, and the second in the following. In respect to the third, which is the practice and observance of what is here recommended, it will be evident to the reader that this is his own concern. ‘This depends solely upon the grace and operation of the Holy Spirit, who only can give efficacy to the truths here proposed.

All that I can do in this respect, is to pray the Supreme Master of hearts, “‘the author of every _ good and perfect gift,” to impress deeply in the hearts of my hearers, the truths which I undertake to illustrate in this work, and to make them conduce to his own glory, and the salvation of the souls of men. And this I beseech him to do of his mercy and goodness, through our Lord Jesus CuRIsT. »

Chapter II. Two Kinds Of Death.-——by What They Are Distinguished

To judge of death only by the light of nature, we shall find that it.is nearly the same in all men. We shall find in it some minute diversities, which arise from various unimportant circumstances. But we shall observe that it is always the same thing in the end. It is always the extinction of life, the separation of body and soul, the overthrow and destruction of ‘this earthly tabernacle,”’ where now we have our habitation. So that in this respect those words are true and applicable which declare — “* There is one event to the righteous and to the wicked; to him that -sacrificeth, and to him that sacrificeth not.”

To the eye of faith, however, a great diversity is to be remarked in this death, which appears thus similar and uniform. We shall see there are two very different descriptions; or more properly to speak, two kinds, diametrically opposed to each other. In the one, we are objects of the love of Gop; in the other of his hatred. ‘The one is. followed by infinite and eternal felicity; the other with extreme and everlasting misery. That which precedes these two descriptions of death is not less opposite than that which attends and follows them. Three things conduce to this; the ‘state of those who die in this different way, the manner in which they are occupied, and the sense of approaching death which is realized by the soul.

When the children of Gop come to die, death always finds them in that happy state which is called a state of grace. The wicked, on the contrary, die in a state of sin and condemnation. The children of Gov were actually engaged in their duty; they labored to serve Gop and to be saved, until death came to take them from the earth. The wicked, on the contrary, had other cares more or less criminal, but equally vain and useless. Finally, the approach of death excites faith, repentance, the love of Gop, and similar acts of a sincere piety in the soul of the true believer. With the others there are no such indications, but on the contrary dispositions at utter variance with them. i

It may here be useful to remark that the third variety above mentioned, namely, the sense of approaching death realized by the soul, is not uniform. It does not apply to those who know with certainty they are dying, or that they are about to die; for in regard to those who are removed by unexpected accidents, who have not a moment to bestow on their great change; and in regard to those who die without enjoying the use of their reason, it is very possible that they die without having any of these thoughts, and without performing any of these acts, as well they who. die in the love and in the favor of Gop, as those who are always the objects of his hatred and of his vengeance. .

The second difference marks Kaibue what it. ought to be than’ what it always is. It would be right and their bounden duty, that when death comes to take the children of Gop, it should find them actually engaged in their work, devoted to their Gop, and seeking diligently to he saved. But as there are those who grow remiss from time to time, without, however, losing their faith or piety, without even falling into any very considerable fault; as, besides, it is not impossible but they may die in this state, I do not believe that this may be so constant and so uniform, that the contrary might not occur.

It is then the first of these differences which is most certain and most essential of all. It is certain also that the rule which we can establish upon it admits of no exception. The reverse of it never happens. It was never known that a man dying in a state of grace died otherwise than well, or that dying well he died in a state of sin.

In every age and instance the man who dies in a state of sin dies miserably; as on the contrary every man who dies holily dies in a state of grace, and every man who dies in a state of grace dies holily; whether it bea natural or a violent death; whether it be in the clear exercise of reason or in the total privation of it. Let the approach of death be gradual and perceptible, let it be sudden and unexpected, the rule I am about to establish is equally infallible. It deserves then our primary attention, as it reduces every thing to a knowledge of what it is to die in a state of sin or in a state of grace. This is what we are now about to illustrate.

Chapter III

THAT THERE ARE TWO STATES IN WHICH WE MAY DIE, & STATE OF SIN AND A STATE OF GRACE.

Ir will be acknowledged that there are two different estates in which we may be found, a state of sin and a state of grace. It will moreover be acknowledged that these two states are so opposite that it will be equally impossible to be found in both at a time, and not to be found in either. The state of sin consists not in being a sinner. Who is nota sinner? It consists not also in actual sin. If this were necessary, the most impious would not be in a state of sin during the time when they sleep, since it is certain they commit no actual sin in sleep. This state consists in having committed one or more sins, of which remission has not been obtained. In fact, during all the time which elapses between a sin and the pardon which Gop grants to those who ask it of him with a lively faith, the offender is subject to all the most fatal consequences of that sin, particularly to the wrath of Gop, and to the necessity of suffering his vengeance for ever. This is what the Scriptures call “being in sin,”

as it appears from those words of St. Paul, 1 Cor. xv, “Jf Curist be not risen your faith is vain, ye are yet in your sins.” ‘That is to say, apparently your sins have not been expiated, they have not been pardoned; you have now only to expect your punishment. On the contrary, a state of grace consists in not having committed any sin for which we have not obtained the mercy of Gop: and as Gop pardons the sins of those only who ask with a lively faith and sincere repentance, it is evident that a state of grace implies on the part of Gop the remission of all past sins, whatever they may be, and faith and repentance on the part of man.

By this we clearly discover what it is to die in one of these. two estates. We can easily comprehend that every man who dies without obtaining the mercy of Gop, the remission of one or of many sins into which he has fallen; or which amounts to the same thing, every man who, after having sinned, has not implored the mercy of Gop with a lively faith and sincere repentance, dies in-sin, and consequently infallibly perishes.

On the contrary, every man who has truly repented of all his sins past, has.a lively faith in Gov’s mercy through Curist, and is in charity with all men; dies in a state of grace, and consequently without doubt is saved. ‘This alone is sufficient to show how unhappy it.is to die ina state of sin. I can conceive of nothing so miserable, and every thing else seems as nothing in comparison with it. It is a sad thing, I acknowledge, to be born in sin; it is to be “by nature a child of wrath,” as St. Paul speaks. But this misfortune is not without reniedy: after being born in sin we may’be born again, we may be regenerated, and consequently become children of Gop, and heirs of his heavenly kingdom.*

It is a frightful thing to live in a state of sin, and this misery is altogether greater than the preceding. But there is sucha thing as escape from it; we may renounce sin; we may forsake it ; and finally die .in the love and in the favor of Gop, which ensures our eternal happiness. But when we die in sin we are lost without remedy; and

* The pious author adopts a phraseology common with many of the writers of his and our day, in his use of the word regeneration; but that the language of Scripture and of the ancient writers of the Church uniformly apply the term regeneration to baptism, denoting the change ftom astate of nature to a state of grace, may be seen by a reference to them. ‘The compilers of our liturgy, and the framers of several Protestant confessions have in this followed the authority of the primitive Church; neither they nor the primitive Fathers ever apply it to signify a change of heart and life: and this return from sin to holiness they denote by the terms renovation and repentance. — See Hobart’s Works, vol. ii. serm. 34.

neither the mercy of Gop, nor the satisfaction of his Son, nor the graces of his Spirit can afford any remedy for such an evil. Thus we cannot conceive any thing more terrible than the menace which Jesus Curist held forth to the Jews, when he said, “ Ye shail die in your sins.” On the conirary, the greatest blessing we can enjoy is, to die in a state of grace, and after having obtained of Gop perfect remission of all our sins: for in the first place, this remission of itself is an inestimable benefit, as speaks the Psalmist — “‘ Blessed is he whose transgression is forgiven, whose sin is covered: blessed is the man unto whom the Lorp imputeth not iniquity, and in whose spirit there is no guile.” (Ps. xxxil. 1, 2.)

Besides, this grace is inseparable from the love of Gop, according to the words of. the prophet Malachi; — ** They shall be mine, saith the Lorp of Hosts, in that day when I make up my jewels, and I will spare them as a man spareth his own son that serveth him.” And what can we conceive more important, as well during life as chiefly in death, than to be the object of the love of Gop; than to be of the number of those of whom the Psalmist speaks when he says, ‘ Precious in the sight of the Lor» is the death of his eainis.’’. (Ps..cxvi.)

Finally, dying ina state of grace we are infallibly saved. We leave the earth that we may take possession of heaven, and reign eternally with Jusus Curist; as speaks St. John— “I heard a ‘voice from heaven saying unto me, Write, Blessed are the dead which die in the Lory from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do p aaie them.”

Chapter IV. Death Should Find Us Actually Employed In Our Duty

Wuart [ have just said will sufficiently point out the first disposition requisite to a good death. Jzesus Curist recommends a second when he says, (Luke xii.,) “‘ Let your loins be girded about and your lights burning, and ye yourselves like unto men that wait for their lord when he will return from the wedding ; that when he cometh and knocketh they may open unto him immediately. Blessed are those servants whom the Lorp, when he cometh, shall find watching. Verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.” 'To this he adds, * Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? Blessed is that servant whom his lord, when he cometh, shall find so doing. Of atruth I say unto you, that he will make him ruler over all that he hath.”

- Our Saviour delivers two things in charge to this servant, whom he proposes as a model of our conduct. ‘The one, that when the master should rettirn from the wedding, he should find him ready to open. The other, that he should find him engaged in that duty which he had commanded before his departure, watching over his fellowservants, and himself performing his task.

This doubtless teaches us that we ought not only to hold ourselves. in readiness to receive Jesus Curist when he shall come to us in the hour of death, as we should if we remained steadfast ina state of grace: but beside that, we should be continually in action, endeavoring, exactly and faithfully, to serve this good master, each in his way following the employment assigned to him.

The reason of this is, that he has not placed us in the world merely that we should not offend him, but to serve him with a positive concern to do what he has commanded us. If he had only the first of these two designs in view, it would not have been necessary that he should have given us so great a number of faculties, graces, and helps, which he has seen fit to grant us. The stones, and other insensible parts of nature to which he has not thus extended his favor, offend him not. He has given us these then, that they may excite us to serve him with all possible care. We are the trees which he has planted in his Church, which is termed in holy Scripture “ Azs vine” and “his husbandry.” But does it satisfy

4* him though these trees bring not forth evil fruit? Does he not expect that they will bring forth good fruit each in their season; or to speak more exactly, in every season?

What is the complaint uttered by the householder in the parable?

Is it not that the fig tree which he had planted in his vineyard brought forth no fruit? Is not that the only reason he alleges for the order which he gives to cut it down? ‘ Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground.” 'To escape this severe sentence, we must “ bring forth fruits meet for repentance ;”’ that is to say, we must-be continually given to all good works. ‘This is also what Curist teaches us in the parable of the talents. He compares himself to a rich man, who at his departure upon a long journey, calls his servants and delivers unto them his goods, which they are commanded to improve by trading during his absence. At his return he finds some have doubled their allotted portion; these he approves, applauds, and rewards magnificently. But he also finds one who, instead of improving his talent, had buried itin the earth, and contents himself to return only what he had received. Such conduct fills the master with indignation, and he commands —*“ Cast ye the unprofitable servant into outer darkness, there shall be weeping and gnashing- of teeth.”

This will teach us without difficulty, that we should improve the grace which Gop affords us; that we should profit by the helps which he gives us. This should serve to correct our faults, and should lead us to obtain the perfections which we need. ‘This is what we should earnestly labor to acquire: and we should be inspired with a fear of his wrath, lest, when he comes to us, or calls us to himself by death, he may find that we have left unperformed the service he so reasonably expected. But it may be inquired, Is it not sufficient if we have improved our talents some time before; and will it then be necessary to labor at the time immediately previous to death?) On this supposition it would always be true,. that we had so increased the number of our talents that we might render Curist more than suflicient to escape the malediction of the unprofitable servant.

This idea might have some force if our Master had confided to us no new talent between the time which has passed and that when we shall have ceased to act. But as we each day, or more properly speaking, each moment, receive some new talent; as there is not a moment in which Gop gives us not new grace, fresh supplies of help; it is evident that unless we labor with unrelaxed ardor, we shall have to apprehend the sentence of the unprofitable servant; and thus there can be no point of time when repose would be safe or allowable. I moreover add, that the idea might have force if the improvement we had made of the talents which Gop has given us formed, I will not say any equivalent, but any proportion to those talents. As,this never can occur, and there is always a melancholy disparity between what we do and what we ought to do, or rather what we might do; there is consequently no moment in which we should not labor not only to discharge the obligation which arises from that moment itself, but besides, to repair in some degree our past negligence, and to do what we ought to have done some time before. Above all, it is right to redouble our efforts when we contemplate the approach of death, because in fact we see the time shortened in which alone it will be possible for us to work. Weshould imitate travellers, who, seeing the night approach, and knowing that they are still far off from the place where they desire to be, quicken their steps and walk with accelerated speed. Such is the admonition of Curisr when he says, ‘“ Yet alittle while is the light with you; walk while ye have the light, lest darkness come upon you; for he that walketh in darkness, knoweth not whither he goeth. The night cometh when no man can work.” (John ix. 4, and xii. 35.)