often meditation of death dying often we may in end die both easily and well Cicero sayeth that the whole life of wise men is the meditation of death Somnium Scip. And it is recorded of the Macedonian King that he commanded his Page once everie day to come and say to him Remember thou art mortall That holy man Hieronimus had alwayes in his studie besides him a dead mans skull and running glasse to keepe him in mynd of shortnesse of his life and certaintie of his death Secondly the often meditation of death is necessare and profitable to make vs liue and die well because it is a strong bitte and bridle against sinne Remember thy death sayeth Ierome and thou shall not sinne and GOD speaking by Moses of his people Israell sayeth Deuter. 32.29 O that they were wise then would they vnderstand this they would consider their latter end and IEREMIE Lament 1.9 Her filthinesse is in her skirts she remembered not her last end Eccles 11.9 and SALOMON scorning the folly of youth sayeth Rejoyce O young man in thy youth and let thy heart cheare thee in the dayes of thine youth and walke in the wayes of thine heart and in the sight of thine eyes then he addeth as water to their wyne but know thou that for all these things GOD will bring thee to judgement Thirdly often meditation of death causeth vs to contemne this short vaine life wherein all is vanitie and vexation of Spirit which is like to a dreame a shaddow a vapour like to the way of a ship in the sea or like to an arrow shot foorth of a bow which both when they are past their trace is no more seene and man in this life is like the flower of the field which sor a tyme is greene but afterwards withereth and falleth downe so I may say with one Vita quid est hominum nisi vallis plena malorum Principio medio fine dolenda suo That is to say What is mans life a valley full of ill Beginning mids and end lamenting still And with an other What if a day or a month or a yeare Crowne thy delights with a thousand wisht contentings Essex lament Can not the chaunce of a night or an houre Crosse thy delights with as many sad tormentings Finally this often meditation of death prepareth vs for it and armeth vs against it so that it commeth not to vs vnawars as a thiefe in the night but wee looke for it wee watch and pray for strength and comfort in the houre of it and when it commeth will say with old Simeon Now LORD thou lettest thy servant depart in peace and also with David and CHRIST In thy hands O LORD I commend my Spirit and with the first Christian Martyre Stephen LORD IESUS receaue my Spirit The second Chapter What death is and of the causes of naturall death IN holy Scripture death is taken in diverse senses as first and most properly for the dissolution of soule and body Secondly for the separation of soule from GOD his grace and favour Thirdly for the separation both of bodie and soule from GOD his grace and glorie eternallie Death then beeing taken into the first sense is commoun to all mankynd since the fall of Adam and Evah our first Parents as witnesseth the Apostle saying As by one man sinne entered in the world Rom. 5.12 and by sinne death and so death went over all men for all men haue sinned In the second sense death since the fall of our first Parents is also common to all mankind vntill they be quickned againe by the Spirit of regeneration as testifieth this same Apostle saying And you hath he quickned who were dead in sinnes and trespasses Ephes 2.1 In the third sense Death is only proper to the Reprobate and it is called in holy Scripture the second death as posterior to the first which wee call naturall death from this death there is a promise of GOD that all such shall bee delivered Revel 20 6 who are partakers of the first resurrection that is of true faith and repentance Now in order of time death in finne is first that is to say the separation of soule and body from GOD his grace and favour Naturall death which is the separation of soule and body is next Everlasting death which is the separation of both soule and body from the grace and glory of GOD for ever last The first sort of death is verie fearefull but the feare of it apprehended by few because it floweth from the wrath of GOD and is a death in sinne a spirituall death yet it is not desperate for Christ died for vs Rom. 4.25 and rose againe to justifie and sanctifie vs And GOD for his sake freely forgiues our sinne who beleeue in his Sonne his Spirit is given vs with his word and Sacraments to regenerate and quicken and at last to perfectly sanctifie vs. 2 Cor. 3.18 The second sort of death is also fearefull because in the owne nature of it it is the punishment of sinne Also because in this dissolution of soule and body that haue beene straitly and long joyned together and acquaint one with other as two neare and deare friends they are loath to sunder So nature abhorreth and feareth this very naturall death but faith and grace overcommeth this horror and feare and maketh the true Christians to triumph over death As witnesseth the Apostle when hee said O wretched man that I am who shall deliver mee from this body of death Rom. 7 24.25 I thanke GOD through Iesus Christ And in an other place O death where is thy sting 1 Cor. â—5 55.56.57 The sting of death is sinne and the strength of sinne is the Law But ihanks bee to GOD who giveth vs the victorie through our LORD IESVS CHRIST The third sort of death is most terrible because from it there is no redemption nor delyverie if once wee bee plunged therein It is therefore called the second death the wrath to come everlasting fire everlasting paine everlasting destruction from the which both living and dying wee should labour and pray to bee delivered seeing wee are warned to flie from the wrath to come Math. 37 And IESUS CHRIST hath delivered all true Christians from thence This much of the diverse sorts of death 1 Thess 1.10 whereof the holy Scripture maketh mention Now I minde chiefly to speake of naturall death which I define The dissolution of soule and body The causes there of are these following First the efficient cause of death is sinne for if man and woman had not sinned they should not haue died Thus GOD did signifie to our first Parents by the tree of life and the tree of the knowledge of good and evill which grew in the midst of the Garden in Eden The first was to him a Sacrament or signe that so long as they continued in GODS obedience they should liue happily The
second was to them a Sacrament or signe that so soone as they should transgresse GODS commandement they should die This is evident of GODS owne words to them which contained a command or permission when hee said Of every tree in the Garden you shall freely eate Genes 2 16.17 and an inhibition with a threatning when hee said But of the tree of the knowledge of good and evill thou shall not eate of it for in the day thou eatest thereof dying thou shall die Also the holy Apostle affirmeth sinne to bee the efficient cause of death Rom. 5.12 even that which provocked GOD to punish mankynd with death Materiall cause death hath none neither properly formall As no privation hath either matter or forme as darknesse is the privation or absence of light sicknesse the privation or absence of health so death is the privation or absence of lyfe from the bodie The finall causes of death are chiefly two The first is the manifestation of GODS justice and trueth His justice in punishing sinne His trueth in executing his owne threatning In the day thou eatest thereof to wit of the forbidden tree dying thou shalt die Now albeit this death in the same day when they eate of the fruite of the forbidden tree was not consummat yet that same very day it seased vpon them Therefore Seneca sayeth truely Epist 24 Wee part this same verie day of our life with death As the last drop spoiles not the running Glasse but that also which runne before so our last houre wherein wee cease to liue maketh not death alone but perfiteth it alone The other finall cause of death was to humble man and woman whose first principall sinne was pryde therefore GOD told them after they had waxed proude and rebellious Genes 3.19 Dust thou art and vnto dust shalt thou returne The consideration heereof made Abraham humble when hee said Gen 18 27 Shall dust and ashes speake to my LORD And Iob when hee said Iob. 17.14 I haue said to corruption thou art my father The consideration of death and of the causes thereof should teach vs first not to marvaile that death is fearefull to all flesh it being the separation of the soule from the bodie This made our LORD IESUS CHRIST naturally to feare death yet without sinne when he prayed 〈…〉 Father let this cuppe depart from mee But to vs death is the moâ—â— fearefull because in the owne nature of it it is the just punishment of sinne as testifieth the Apostle saying The wages of sinne is death Secondly Rom. 6.23 This consideration of death and of the causes thereof should teach vs not to murmure or grudge against GOD when our last houre commeth but meditate vpon GODS justice and trueth foresaid And say with David I was silent because thou did it Psal 39 9 which words that godly man Mr. Calvin had alwayes in his mouth Vide Calvini vitam in the extreame paines of sicknesse and death Thirdly this consideration of death and of the causes thereof should teach vs to abhorre pride and to bee humble following the example of Abraham Iob David Hezekiah and other holy men of GOD. Fourthly this consideration of death and the causes thereof should teach vs to follow the counsell of Salomon Remember now thy Creator in the dayes of thy youth Eccles 12.1 whiles the evill dayes come not nor the yeares approch wherein thou shall say I haue no pleasure in them that is before sicknesse old age and death come vpon vs as afterwards hee expoundeth The third Chapter CHAP. 3. Of the feare of death THere is a twofold feare of death wherevnto wee are subject one naturall when wee abhorre the separation of the soule from the body and this feare of death may bee without sinne for our LORD IESUS CHRIST who knew no sinne was subject therevnto when hee prayed sundrie tymes and said Father let this cuppe depart from mee and hee prayed to him who was able to saue him from death 〈…〉 and was heard in that which he feared as the Apostle testifyeth Also when wee feare it as it is the punishment of sinne that feare is good that we may repent hope for mercie and be comforted This feare of death was in Paul when he said 〈…〉 O miserable man that I am Who shall delyver mee from this body of death Against which immediately hee was comforted by meditation of GODS mercie in CHRIST and said I thanke GOD through IESVS CHRIST our LORD c. We may also lawfully feare death because thereby we are depryved of comfort in Church or Common-wealth which living we our selfe had or did communicate to others Thus did David feare death Psal 6.5 when he said In death there is no rememberance of thee O Lord in the graue who shall giue thee thankes And in an other place Psal 30.9 What profite is there in my blood when I goe downe to the pit Shall the dust praise thee O LORD Shall it declare thy trueth This same feare of death was in Hezekiah when hee said Isa 38.11 I shall not see the LORD even the LORD in the land of the living I shall behold man no more with the inhabitants of the world and this much of the lawfull feare of death There is an other kynd of feare of death which is vnlawfull and sinfull and therefore to be corrected striven against and resisted this feare of death proceedeth of ignorance infidelitie or of despaire Ignorance when a man thinking vpon death knoweth not what shall become of his soule departing from his bodie This feare of death was in Adrian the Empreour who a little before his death spake these verses Animula vagula blandula Hospes comesque corporis Quae nunc abibis in loca Pallidula rigida nudula Nec ut soles dabis jocos That is to say Litle vaging merrie soule Body's companion and guest Now to what places shalt thou goe Pale alrish naked in this hast Neither shall any more Make sports as before The feare of death which commeth of infidelitie is when a man thinking vpon death or dying belieues not in GOD through IESUS CHRIST for remission of his sinnes and deliverance from the second death which is Hell To this feare the children of GOD may bee and haue beene subject yet it is an vnlawfull and sinfull feare and commeth by Sathan his tentation the conscience of sinne and weaknesse of faith This feare was in David Psal 22.1 when hee cryed out My GOD my GOD why hast thou forsaken mee And in Hezekiah when he said Isaiah 38 12.13 From day even to night will thou make an end of mee c. To this feare all those are subject who know there is a GOD a Heaven a Hell ever while they get the saving knowledge of CHRIST and belieue in him that hee died for them and rose againe to deliver them from the bondage of Sathan sinne and
of it argues want of fortitude And this much of the feare of death which proceeds of ignorance Now follow remedies and comforts against the feare of death which proceede from infidelitie or despaire Let such as feare death through infidelitie or despaire imitate the counsell following Acknowledge all good helpe comfort to come from GOD Repent and be sorie for all thy sinnes in geuerall and for everie one in particulare as thou canst remember them confesse them to GOD and forsake them Pro 28.19 Psal 32.5 Isa 28.17 then shall thou sind mercie Bee oft and earnest in prayer to GOD for mercie and comfort and desist not albeit thou get no answere but rather insist the more Luke 18 remembering the doctrine of CHRIST by parables that we should doe so Iames. 5 Desire the counsell and prayers of the faithfull aboue all things studie to know CHRIST and the power of his resurrection Philip. 3.10 and the fellowship of his sufferings for CHRIST hath swallowed vp death in victorie Isa 25 8 so that after this digestion of death it hath lost the sting of it against all true Christians yea CHRIST changed the name of death and called it a sleepe to teach vs that the nature of death is changed to those that beleeue in him Iohn 11.11 saying to his Disciples Lazarus our friend sleepeth In the true knowledge of CHRIST is our comfort Iohn 17.3 Act. 4.12 both in life and death The two Cherubims looked to the Mercie-seare the two Testaments looked vnto CHRIST Hee is the propitiatorie that covereth the Law the Pillar of fire to giue light in darknesse the clowde to comfort and refresh in all temptations Rely vpon the mercie of GOD in IESUS CHRIST and resolue to say with IOB in thy greatest terrours Iob. 13.15 Though he slay mee yet will I trust in him Reade often the holy Scripture and meditate therevpon Bee never idle not too solitarie If melancholie trouble thee take physicke from a skilfull and godly physitian reade and meditate vpon GODS promises of mercie to penitent sinners and consider his dealing with them how many sinners hee hath made righteous and enemies friends oft read and meditate vpon these places of Scripture Exod. 34 4. Deuter. 4.31 Proverb 28.3 2 Chron. 7.14 Isaiah 1.18.19.20 Ezek. 18.27 Hosea 14.3.4.5 Psal 103.13 Math. 5 6. and 11.28 Iohn 3.14 Rom. 5.20 2 Cor. 12.9 Rom. 16.20 1. Timoth. 2.4 Meditate likewayes vpon the mercie of GOD to penitent sinners as Moses Aaron Iob David Salomon Manasses Hezekiah Iosiah Marie Magdalene the forlorne sonne Peter the thiefe vpon the Crosse with CHRIST Paul for these examples may serue to teach vs though wee sinne yet not to goe on still and proceede in wickednesse also not to despaire of GODS mercie more than they Rom. 10.12 for the LORD is rich over all that call vpon him and repent therefore no man ought to despaire for this is a true saying and by all meanes worthie to bee receaved 1 Tim. 1 15.16 that CHRTST IESUS came in the world to saue sinners whereby many haue obtained mercie Math. 9.15 vnto the example of them which shall in tyme to come belieue in him vnto eternall lyfe Mark 2.17 If Sathan or thy owne conscience trouble thee with these doubts and objections following answere thus Object 1. My sinne is so great that it can not bee pardoned Answere No sinne in it selfe is so great but it is pardonable to everie one that can repent No cryme so great but GODS mercie is greater yea the sinne against the holy Ghost can not bee forgiven only because these that fall therein can not repent Hebr. 6. Object 2. I sinne dayly and often fall in one and the selfe same sinne Answere If thou sinne dayly repent dayly if thou sinne once twise 100 1000 tymes repent as oft He who said if thy brother offend thee seventie tymes seven tymes forgiue him will forgiue thee all thy sinnes if thou repent Object 3. I can not repent my heart is so hard An. GOD calleth all men to repentance so long as they liue in this world so doeth he thee and so long as thou livest if thou despise not his bountifulnesse and patience hee will giue thee repentance before thou die As for the hardnesse of thine heart because thou feelest it it is an argument of spirituall lyfe for death corporall or spirituall maketh vs losse all feeling Object 4. I can neither belieue repent nor cease from sinne albeit I would gladly Answere Pray with the man spoken of in the Ghospell LORD helpe my vnbeliefe Know also that thy desire is acceptable to GOD if it be vnfeined and constant Object 5. I am forced now and then to thinke evill thoughts and blasphemies against GOD even against my will Answere These are not from thee but from Sathan they are his sinnes but thy crosses thou shall bee forgiven hee shall be rebuked and punished for them Object 6. I can not be perswaded that I am one of these whom GOD hath chosen to life Answere Farre lesse can thou bee assured that thou art a reprobate for GOD may giue thee assurance of thine election at thy last houre and wee liue more by faith than feeling therefore say with JOR Though hee slay mee yet will I trust in him The sixth Chapter Of the desire of death and how that wee may die both peaceablie and likewayes well THere bee only two causes for the which wee may lawfully desire to die The first is a longing to bee with IESUS CHRIST our Saviour this cause moved Paul to desire to die Philip. 3.23 when hee said I desire to depart and that I may bee with CHRIST The other causes why wee may lawfully desire to die is that wee may cease altogether from sinning against GOD which we can not doe so long as we are in this body of sinne and of death This also moved Paul to desire to die when hee said Rom. 7.24 O miserable man that I am who shall delyver me from this body of death All desire of death flowing from other causes as griefe trouble paine povertie miscontentment c. are all vnlawfull for GOD hath put vs in a warrefare and hath appointed everie one of vs a station which wee should keepe as obedient Souldiers vntill GOD our great Captaine and commander call vpon vs and remoue vs. Wherefore are wee to follow the example of Elias 1 King 19.14 who out of great griefe said Now LORD take away my life Nor the example of Ionas when he said It is better to mee to die than to liue Ion 4.6 But rather the example of David Psal 101.2 who said I will behaue my selfe wisely in a perfect way vntill thou come to mee And aboue al we should follow the example of CHRIST our Saviour Heb. 12 Who for the joy so set before him indured the crosse despised the shame and is set at
A SHORT TREATISE OF DEATH IN SIXE CHAPTERS Together with the aenigmatick description of old age and death written Ecclesiastes 12 Chap. exponed and paraphrased in English Meetre Written by Mr. WILLIAM MORRAY Minister of GODS Word PSAL. 90.12 LORD teach vs to number our dayes Vive memor lethi fugit hora. EDINBVRGH Printed by Iohn Wreittoun Anno DOM. 1631. TO THE RIGHT HONORABLE AND WORTHIE LADY DAME AGNES MORRAY MISTRESSE OF STORMONTH MADAME AFter that I had receaved some woundes inâ—â— the house of my friends Zach 13.6 I contracted much melancholy which brought vpon me so great sicknesse and weaknesse 2 Cor. 1.9 that I receaved in my selfe the sentence of death In the which estate your L. may easily consider that such a man as I both should and would haue deepe meditation of death and so indeede I had being resolved to die at that tyme yet it was the goodwill of GOD to continue my life which hath continued since that tyme some sixe yeares or more therefore I thought it was good for me to make better preparation against the next assault of that enemie which to all true Christians as witnesseth the Apostle is the last enemie 1 Cor. 15.26 and so I set my selfe to recognosce both my terrours and consolations in that first conflict for remedie against the one and confirmation of the other I read in Scripture in good Christian mens works and in Heathen writers so much as could come to my hand concerning death and gathered the same together as I thought meete for my purpose mixing them in this treatise as you may see The trueth is my first intention in writing was only to revise the same for mine owne vse but after that I did let some of mine acquaintance see it men learned and fearing GOD who told me I did not well to obscure it seing it might doe good to others I gaue way to their counsell and remembered the common axiome Bonum quo communius eo melius The naturall gift that I haue of vtterance being more Laconick than Atticke I haue vsed in writting heereof yea the shortnesse not only of sentences but of purpose also I purposely affectate in treating of this subject Death yet labouring to bee plaine for I thinke if either information or consolation concerning death might be well contryved in as few short aphorismes as there be letters in an A B C it were the better both for the mynd and memory of the patient in that agonie Now the reasons wherefore I haue dedicated this little treatise to your L are first because I haue this honour to be your L. kinseman and of your surname Secondly because for honour vertue viz. Pietie charitie sobrietie I esteeme more of your L. than any one of my kinsfolk and surname Thirdly because your L. is not ashamed to professe I was the man who first taught you the rudiments of religion to make you thinke of the way how to liue well Now I pray GOD that the reading and meditation of this treatise may be a meane to helpe your L. to die well I thinke it needlesse to put a longer Epistle before so little a Booke least the head should bee bigger than the bodie and so the birth monstrous So I rest Your H. Cousine to serue you in the LORD Mr. WILLIAM MORRAY AD GVLIELMVM MORAVIVM VERBI DIVINI APVD CARALIENSES PRAECONEM APPRIME ILLVSTREM BIS denos cum laude gregem sex insuper annos Pavisti illustris praeco liquore sacro Optima trivisti celebris sic tempora vitae Iucieio ambiguum major an ingenio Nescio quis maeror pullum statione gravisque Invasit morbus detinuitque diu Hinc excita tibi prodit meditatio mortis Seria post cineres non peritura tuos Si languor morbique graves producere fructus Hos valeant quales ederet ergo saluit ROB. CRAFORDUS alias Lunnaeus AD EVNDEM ET LECTOREM HIC liber est cultus labor vtilis optimus Author Sancta verecundo verba lepore refert Perlege invenies quâ tu sis morte beatus Morte docet vitam vivere morte viam Si cupias mortis sanctae simulachra tenere Quae Domino placeant collige monstrat iter Vt legi obstupui perpendens singula mente Inveni Ambrosio rore odore fragrant Et cellas inopum turres regumque superbas Pallida mors pulsat limina nulla timet Ast hâc morte potes non mortis vincta timere Si bene si sanctè singula corde premas Vndas majoris somni stygis atque perennis Tu fluctus spernes cum legis hunc Mora vum Haec paucis docuit rimeniur singula dices Stigmare quam sancto condere mente vola Macte diu felix qui vitae limina lustras Per mortis varios per vada pura gradus Vade liber Moravi preconia funde per orbem Laudis quae scripsit dicere ne pudeat Buccina si Buchanani esset si vena Maronis Encomium nequeo quod meret exprimere Quique Toâ—em carpsit quod tauri cornua fronti Imposuit non is quod reprehendat habet DAVID MAXUELLIUS The contents of this treatise CHAP. 1. Of the meditation of death Chap. 2. What death is and of the causes of naturall death Chap. 3. Of the feare of death Chap. 4. Remedies and comforts against the feare of naturall death Chap. 5. Remedies and comforts against the feare of death which proceedeth from ignorance infidelitie or despaire Chap. 6. Of the desire of death and how we may die both peaceably and well A SHORT TREATISE OF DEATH The first Chapter Of the meditation of death THE oft meditation of death is both necessare and profitable to make vs liue well and die well First because there is nothing more sure than that we must once die and it is most vncertaine how when or where we shall die An Auncient sayeth well Nemo tam divos habuit faventeis Seneca in Traged Crastinum vt possit sibi polliceri That is to say The Gods to none such favour giue They promise may the morne to liue Therefore wee should meditate often of death alwayes preparing vs for it according to the counsell of the Poet Inter spem curamque timores inter iras Omnem crede diem tibi diluxisse supremuÌ„ That is to say Amidst thy hope Horat. Epist 1. thy care thy feare thy wrath Thinke everie day thy last looke for thy death Qui non vult hodie cras minus aptus erit That is This day who is not readie the morne shall lesse bee Ovid. In actions which are both of difficultie and weight we draw to perfection by often vse It is an hard matter to die either willingly or well the errors whereof may turne vs to the torments of hels fire for that which commeth last is everlasting Wee ought therefore both tymelie and diligently to search the step of the dark and stonie way of death that by
death As testifieth the Apostle saying CHRIST Hee also tooke part of the same flesh and blood that through death he might destroy him Hebr. 2 14.15 that had the power of death that is the Devill And deliver them who through feare of death were all their lifetime subject to bondage The feare of death that commeth of desperation of all sorts of feare of death is worst for there is no remedie against it if it bee totall And finall yea it is a haynous sinne for it denyeth both Gods power and mercie to saue a sinner and the trueth of his promises thereanent And it is a foolish feare for oft times men and women giving place to this feare for feare of death and Hell precipitate themselfe in both as the examples of Saul Achitophel Iudas and many others proue The fourth Chapter Remedies and comforts against the feare of naturall death ALbeit as I haue said in the former chapter there bee a sort of feare of death which may bee without sinne yet there is no sort of feare of death with out paine and trouble to the patient as witnesseth the Apostle Iohn 1 Iohn 4.18 saying indefinitly or generally of feare feare hath torment Therefore consolations and remedies are to bee sought against all sorts of feare of death Consolations and remedies against that feare of death which I called naturall wherevnto all mankynd haue beene or shall be subject CHRIST IESUS our LORD not excepted are these following The first and most soveraine remedie against the naturall feare of death is to haue faith and confidence in GODS loue mercie and trueth according to his promises Thus did David comfort himselfe against this sort of feare of death when hee said Though I should walke though the valey of the shadow of death Psal 23.4 I will feare no evill for thou art with mee thy rode and thy staffe they comfort mee So did Simeon comfort himselfe when hee said LORD now lettest thou thy servant depart in peace Luke 2 29.30 according to thy word For mine eyes haue seene thy salvation So did CHRIST IESUS our LORD Luke 22 42 when hee said Not my will but thy will be done And Father in thy hands I commend my spirit which prayers of his the Apostle expoundeth thus In the dayes of his flesh he offered vp prayers and supplications with strong crying teares vnto him Heb. 5 7 that was able to saue him from death and was also heard in that which hee feared The second comfort and remedie against the feare of death naturall is to meditate First That the day of death is better nor the day of birth as Salomon sayeth For by death sinne is abolished Eccles 7.10 and after it wee shall sinne no more But by birth wee enter into a sinfull life and by death the body is fred from all sense of miserie and is no more an instrument actiue or passiue of sinne but by birth our bodies are subject to the sense of many miseries and the members thereof made weapons of vnrighteousnesse to serue sin Rom. 6.13 By death our soule entereth vnto an happie and eternall life by birth it entereth vnto a miserable and mortall life therefore death not only is not to be feared by a Christian but in some respects is rather to bee wished and hoped for with joy for by death wee goe out of this pilgrimage home to our father in Heaven from banishment vnto a Kingdome from prison to a palace from darknesse to light from death to life from dangers vnto securitie from labour to rest from all manner of miserie to everlasting felicitie Next we should meditate that it is as great folly to feare death as to feare old age for as old age followeth after youth so death followeth after old age and the failed tabernacle of the bodie falleth therefore as they who dwell in ruinous houses studie not so much vpon the falling of the house as how with diligence to get out so we should be alwayes readie to die and not stand amazed with the feare of death If therefore we will feare death wee must ever feare it for there is nothing more certaine than that once wee shall die and nothing more vncertaine than how where or when we shall die so it is a great folly to vs to hold our selues in the continuall torment of the feare of death Things doubtfull are to be feared but things certaine as death to bee exspected Thirdly we should meditate that our life is like vnto a ship in voyage by sea wherein when wee haue outsailed our bairne-age our youth our old yeares and the best yeares of old age then the commoun end of all flesh beginneth to kyth which is death we take it to bee a rock to make shipwrack vpon wee are deceaved it is not so but a most quyet port harborough or haven therefore he that dyeth soonest hath no more cause to complaine then he who hath soone plyed his voyage yea he should rejoyce for hee dyeth young whom God loveth sayeth Meander and the Prophet sayeth 〈◊〉 57.1 Now consider that righteous men are taken away from the evill to come Fourthly wee should meditate that the day of death is the birth day of eternall life In our first birth our mother with great paine and preasing put vs foorth to this life and wee did cry and weepe no mervaile then though in this second birth of death we haue griefe and paine but feare we neede not more than wee did at our first birth Fiftlie we should meditate that death is commoun to all Heb. 9 2 It is appointed to all once to die and the Poet sayeth Pallida mors aequo pulsat pede Pauperum tabernas regumque turres That is to say With equall foote death knocks at doores Of poore mens shoppes and Princes towres Why then should wee grudge when death comes to our doore Why should wee seeke a priviledge to our selues that is granted to none Nay rather wee should consider that death after old age is the gathering of ripe fruite falling or ripe corne Iob 5.26 vnto the barne first and then to the girnall of God I goe out of this life as out of an Inne De senect saith Cicero not as out of my house for it was given me to abide in not to dwell in By death our soule goeth out of prison to liberty In epist sayeth Seneca and whatsoever we leaue behind vs after death is as the Pilgrims baggage left behind him when hee hasteneth home Finaly Wee should meditate vpon the resurrection of our bodies So did Iob comfort himselfe against the feare of death Iob. 19.26 when hee said Though after my skinne wormes destroy this body yet shall I see GOD in my flesh And the Martyres were tormented Heb. 11 and would not bee delivered from death that they might obtaine a better resurrection Then shall wee sing that song of triumph O death where
the right hand of the Throne of GOD. Therefore those Ethnicks who commonly are accounted magnanimus that for miscontentment slew themselues as Dido Lucrotia Cato and others are truely to bee accounted verie cowards that left their station not keeping their place vntill hee that had placed them there had called them from it Albeit Seneca giveth too great way to a man to kill himselfe yet hee was better advised when hee said I esteeme most of them who come to death without hatred of life and admitteth death when it commeth but draweth it not vpon them Now that wee may die peacablie and well First let vs often meditate vpon death following the counsell of Seneca In epist Thinke ever of death so shall thou not bee affrayed of it the Poet giveth a reason heereof saying Nam levius laedit quicquid praevidimus ante That is to say The lesse is everie sore that we haue seene before And Gregorie said well Death when it commeth is overcome if before it come it bee feared And Seneca In epist No man receiveth death gladly but he who hath prepared himselfe a long time before it And in an other place The entrie of the doore of death is troublesome if wee make it troublesome with torment of minde and a troubled spirit with fleeting thoughts comming to it without resolution by the contrare if we come with a calme spirit death is most like to a sleepe when wee feare not Next that wee may die peaceablie and well follow the counsell of Salomon Remember thy Creator in the dayes of thy youth Eccles 12.1 before the dayes of olde age and death come Thirdly that thou may die peaceably and well stryue to walke with GOD while thou art living follow the example of Enoch Noah Abraham so death when it commeth shall doe no harme but thereby shalt thou bee gathered to thy Father in peace Striue to bee godly and righteous and follow the example of Simeon and the LORD shall let thee depart in peace Bee not like Balaam who wished to die the death of the righteous but would not liue the life of the righteous for hee received not his wish But lay thy account that thou liuest now that thou may die and art content to die when GOD pleaseth that thou may liue happily for ever liue now the life of the righteous and keepe a good conscience so farre as thou can and thou shall die in the LORD bee blessed rest from thy labours Rev. 14.13 thy good workes shall follow thee Now if thou sinne as no man living sinnes not and bee sensible of thy sinnes and manyfold infirmities and imperfections then be instant in prayer to GOD in the name of his Sonne IESUS CHRIST that hee would forgiue thee thy sinnes which thou hast committed supplie that which thou hast omitted restore what thou hast lost heale what is sicke in thee cleanse what is vncleane in thee inlighten what is darke in thee asswage that which swelleth in thee inflame that which is quenched in thee repare that which is broken in thee recover what is neglected by thee amend what is gone astray in thee make plaine which is rugged in thee restraine that which is curious in thee call home againe that which wandereth place aright all which is out of order sanctifie that which is whole by his holy Spirit vntill hee crowne grace in thee with glorie heereafter To conclude this point one sayeth truely Kemps imitation of CHRIST he who hateth the world perfitely and followeth godlinesse zealouslie and will bee admonnished willingly and indevoureth to mend his lyfe seriouslie and can obey his Superiours gladly and deny himselfe throughlie and take affliction for CHRIST IESUS sake patiently giveth notable tokens he will die a good man Finallie that thou mayest die both peaceablie and well In the midst of the agonie of death Psal 51.5 say with that Princelie Prophet DAVID Into thine hands O LORD 1 commend my Spirit Luke 23 46 and with our Saviour IESUS CHRIST Father in thine hands 1 commend my Spirit Act. 7.59 and with STEVEN LORD IESVS receaue my Spirit If at that tyme Sathan or thine owne conscience trouble thee in respect of thy guiltienesse of sinnes and of GODS justice close thine eares at these cryes in the agony of death and answere nothing but commend thy cause vnto GOD Close lykewayes thine eyes in the houre of death and CHRIST shall send his Angels to convoy thy soule This is the counsell of Mr. Luther If thou feele great paine in thy bodie before thy dissolution then say with the Prophet DAVID I will hold my tongue O LORD Psal 36.9 because thou hast done it This was Mr. Calvins practise when hee was dying GOD grant we may so liue that in the houre of death we may rejoice through CHRIST IESUS our LORD AMEN An Aenigmaticke description of old age and death taken out of ECCLESIASTES 12. The Text. THe Sunne the Moone the Starres darkned The Clowds returne after the raine The Keepers of the house tremble The strong Men bow themselues The Grinders cease because they are few They that looke out at the window are darkned The doores are shut in the streets The sound of the grinding is low Hee shall ryse vp at the voice of the Bird. All the daughters of musicke are brought low They feare that which is high feare in the way The Almond tree shall floorish The Grashopper shall be a burden and desire 〈◊〉 fall Man goeth to his long home The mourners goe about the streets The silver cord is loosed The golden bowle is broken The Pitcher is broken at the fountaine The Wheele is broken at the cisterne Dust returneth to the earth as it was and the Spirit to GOD who gaue it The Exposition OVR sight faile Diseases follow one after another forrunners of death The hands become feeble The legs bow vnder the body The teeth faile lowsing consumng or falling out The opticke veine faile ere the eye strings breake The speach faileth The teeth serue not for chawing of meate Host least din the crowing of a cock wakens him The voyce is hoarse the breath weake They can not goe and feare at everie step to fall White haires cover the head Appetite or vse of lust faile Man goeth to the graue His friends and neighbours attend the bringing out of his corps All the sinnews of the bodie streatched out Both head and heart haue no function Vena cava which receaued blood from the liver hath no vse The head draweth no exhalations from stomacke or liver The body made of dust after death returnes to dust The soule inspired by GOD returneth to GOD. The paraphrase of this Text and exposition thereof in Meater DEath when it comes it so benummes and overcomes Our bodie and their members everie one That the Sunne bright Moone and Starres light doe from our sight Obscure themselues and darkned are anone The Clowds returne againe Though raine runne out Vpon vs meakle paine Is powred out And then our hands with all their bands That did before our Tabernacle keepe Tremble and shake and wee doe quaike For feare of comming of so long a sleepe Our limmes that bure our body sure cannot endure But then bow downe themselues though strong before Our teeth which were as Milstones faire gin then to spaire As broken loose and in part lost their 〈◊〉 Also our Opticke vaines That looked throw Our eyes broken with paines Leaue their window Then faile our speach whereby wee teach Our hearers for to vnderstand our minde That doore is close where throw came voice And wee of dumbe men made another kynd The grinding din our mouth within doth then beginne to bee so low that none can heare it when we seeme to eate For why the crew of teach to chew are then so few That little they can serue to breake our meate Then doth a little host Or pituite Or voice of birds bost Our sleepe so sweete And then our voice which made sweete noyse And instruments of musicke everie one Doe holde their peace and haue no grace So weake and hoarse they are and all vndone Hee who would gang doth feare the wrang the least pang Of stone of stocke or blocke is in his way Hee is so weake the smallest straike makes him to quaike Least hee should fall even in the middle day Then buds the Almond tree With floorish faire Mans head then may wee see Full of whyte haire And even iust as the Locust Is shaken off for weaknesse and downe fall So filly dust hath lost all lust No more desire nor pleasure for it call Man goeth home vnto his tombe the dead among Where hee must bide for many dayes and yeares His Kinsfolke deare and Neighbours neare do then appeare To carie foorth his corps and then it beares The silver cord is broken The bodys band The sinnews all are stroken Hee cannot stand The bowle for gold would not beene sold The head or heart I meane is broken quite The liver vaine at his fountaine Like broken pitchers skaile the blood perfite And that round Wheele which once did reele as we now feel Is broken downe even right aboue the Well I meane the head when wee are dead stands in no stead To draw vp foode from livers stell Earth doth then to earth returne Even man to dust His Spirit to GOD is borne Who is most iust Remember man thy Maker then When thou art young and strong before these dayes For thou wilt wearie and cannot tarry To serue thy God and sorrow for thy sinnes alwayes FINIS VICISSITVDINI OMNIA SVBIACENT SOLA VIRTVS CADERE NON POTEST