nox Et calcanda semel via lethi When it was told Anaxagoras that both his sons which were all he had were dead being nothing terrified therewith he answered Sciebam me genuisse mortales I knew I begat mortall creatures There are three speciall reasons why all must die 1. Because God hath so decreed it Heb. 9. 27. 2. All men are made of one mould and matter Job 4. 19. Dust thou art and unto dust shalt thou return Gen. 3. 19. 3. Because all have sinned Rom. 5. 12. Wherefore as by one man sinne entred into the world and death by sin and so death passed upon all men for that or in whom all have sinned Beza prefers that version in whom In Adam legally as they stood under his Covenant in him naturally as they bear his Image Sin brought death into the world either meritoriè as it deserves wrath or privativè as it takes away the power of the law to conferre life Rom. 6. 23. The wages of sinne is death The word in the * Originall signifies properly victuals because victuals were that which the Roman Emperours gave their souldiers as wages in recompence of their service but thence the word extends to signifie any other wages or salary whatsoever Death is then certain because no man can eschew it yet it is 3. waies uncertain 1. In regard of time no man knows when * he shall die Hezekiah only had a lease of his life 2. In regard of place * no man knows where he shall die 3. In respect of the kinde of death no man kuows what death he shall die whether a naturall or violent death Objection 1 Cor. 15. 51. We shall not all sleep but we shall all be changed Christ is said to be the judge of the quick and dead therefore all men shall not die Answer Cajetan on 2 Thes. 4. 17. gives both a succinct and sufficient answer Statutum regulare est illos autem non mori singulare est Others say that change shall be a kinde of death Secondly The misery that comes to the wicked by death Every man in an unregenerate estate lies under the fear of death 1. The Scripture thus frequently sets forth naturall men Heb. 2. 15. And deliver them who through fear of death were all their life time subject to bondage Job 18. 14. Death is called The King of terrours an ordinary hebraisme as the Lord of glory that is most glorious death hath a dominion over them Luk. 1. 79. The shadow of death that is such darknesse as strikes men with fear of death 2. All unregenerate men hate the very thoughts of death Isa. 28. 15. Lewis the 11th of France straitly charged his servants that when they saw him sick they should never dare to name that bitter word Death in his ears 3. Thoughts of death often imbitter all the comforts of this life The reasons of this truth may be these 1. Because death is contrary to nature it self and to that inseparable desire of its own preservation it being a dissolution of the whole man and a separation of two most loving companions the soul and body by vertue of that ancient curse Gen. 2. 17. Yet it is not an enemy to the godly mans person though it be to his naturall estate 1 Cor. 3. 22. Christ did maledictionem benedicere paupertatem ditare ignominiam glorificare saith Luther 2. Because they die in their sins they must themselves conflict with the terrours of death 1 Cor. 15. 55. John 8. 44. Sin in every man brings with it a secret guiltinesse which makes him fear something worse will follow after death 3. It puts an end to all the benefits and comforts of this life Son remember that in thy life time thou receivedst good things It deprives him of friends goods pleasures credit 4. It puts an end to all his hopes Job 11. ult. Their hope shall be as the giving up of the ghost 5. His conscience shall then be awakened this is the worm 6. It brings him to the barre of judgement Heb. 9. 27. He must go to God to give an account in whom he hath no interest 7. All offers of grace shall be at an end 8. It is the inlet to eternity and puts them into an unchangeable condition In the next place I shall resolve some questions about death 1. Question Whether it be lawfull to desire death We have examples of both kindes Paul desired to be dissolved but Hezekiah mourned and prayed exceedingly against it so did David Psal. 102. yet he rashly wished to die for Absolom 1 Sam. 18. 33. The Israelites offended this way Would God we had died in Egypt and would God we had died with our brethren Elisha Job and Jonah were to blame this way O that I had never been born said Job O that I had died so soon as I was born O that I might die out of hand for these are the three parts of his desperate words It is often in the mouths of wicked people would I were dead and I would I were out of the world If they were to die indeed they would be loath enough to it Like the man in the fable who being wearied with his burden of sticks lay down and called for death but when death came indeed to take him and said What shall I doe man thou calledst me I pray thee said he help me up with my burden of sticks To answer this question we must distinguish 1. Of desire there is Desiderium carnale spirituale heroscum a carnall spirituall and heroicall desire If this desire ariseth 1. From diffidence of Gods help and succour 2. From impatience under crosses Or 3. From shunning of those labours and pains which are to be endured for Gods glory and the Churches good it is very sinfull but if it arise from a holy desire to injoy the presence of Christ and to be freed from sin it may be lawfull Secondly We must distinguish of the manner in desiring which is either absolute or conditionate if it be a conditionate one with submission to Gods will as long as the Church hath need of him it may be lawfull Domine si adhuc populo tuo sim necessarius nâ—llum recuso laborem 2. Question Whether a godly man may fear to die Answer He may 1. For some sin that he is not enough humbled for 2. For want of the clear evidence of pardon and assurance of interest in Christ 3. Question Whether may one pray against a sudden and violent death Answer A violent and sudden death chiefly by some immediate hand of God is tedious to mans nature The Apostles themselves in a tempest made bold to waken Christ with some what a reproving speech Master carest thou not that we perish Christ told Peter foretelling a violent death that he should be led to it as to that which he would not meaning
him in pieces and that their appetites might be whetted to dispatch him quickly fearing least it should happen to him as to some other Martyrs that the beasts out of a kinde of reverence and humanity would not dare to approach unto him being ready he said rather to provoke them to fight then that they should suffer him so to escape It is reported of him by some popish writers quam verè ipsi viderint that he was so frequent in roling the name of Jesus in his mouth that when he died there was ingraved and written in his heart the character of that name in golden letters This may be fabulous but Christ was very dear unto him he called him his love meus amor crucifixus est * my love said he is crucified When he heard the lions roaring he said I am the Lords wheat * that must be ground with the teeth of wilde beasts that I may be found pure bread Ignis crux ferarum concursus sectiones lanienae ossium discerptiones membrorum concisiones totius corporis contritiones diaboli tormenta in me veniant tantummodo ut Jesum nanciscar Id. ibid. Come saith he fire gallows wilde beasts breaking of bones tearing of members contrition of the whole body and torments from the devil so that I may gain Christ After all his sufferings he said now I begin to be a Disciple John Hus. Martin Luther in his preface to Daniel cals him sanctissimum Martyrem a most holy Martyr where he rehearseth also this prophesie of his They shall now burn a Goose for Hus in the Bohemian tongue signifies a Goose but a Swan * shall come after me which shall escape their burning The Bishops caused to be made a certain crown of paper almost a cubit deep in the which were painted three devils of wonderfull uglyshape and this title set over their heads Haeresiarcha * The which when he saw he said My Lord Jesus Christ for my sake did wear a crown of thorns why should not I then for his sake again wear this light crown be it never so ignominious Truly I will doe it and that willingly You knew how before my Priesthood which grieveth me now I have delighted to play oftentimes at chesse and have neglected my time and have unhappily provoked both my self and others to anger many times by that play Hierome of Prage He being condemned by the councell of Constance thus prophesied Et cito vos omnes ut respondeatis mihi coram altissimo justissimo judice post centum annos Here I cite you to answer unto me before the most high just Judge within a hundred years He said thus to the Executioner make the fire in my sight for if I had feared it I had never come hither Henry Voes and John Esch. Henry Voes and John Esch Friers being burned at Bruxels one of them seeing that fire was kindled at his feet said Me thinks ye doe straw rooses under my feet Peter Moice One of the Martyrs which suffered in Germany being called beforâ— the Senate at Dornick they begaâ— to examine him of certain articles 〈◊〉 religion To whom as he was abouâ— to answer boldly and expressely tâ— every point they interrupting him bad him say in two words either yea or nay Then said he If ye will not suffer me to answer for my self it matters of such importance send me to my prison again among my toadâ— and frogs which will not interrupâ— me while I talk with my Lord my God Peter Serre One of the Martyrs which suffered in France being put to the fire stood so quiet looking up to heaven all the time of his burning as though he had felt nothing bringing such admiration to the people that one of the Parliament said that way was not best to bring the Lutherans to the fire for that would doe more hurt then good Bartholmew Hector A French Martyr at his death praying and speaking heavenly to the people and taking his death patiently many of the people wept saying why doth this man die which speaketh of nothing but of God Pomponius Algerius An Italian Martyr thus underwrites a comfortable letter of his to some of his Christian friends From the delectable Orchyard of Leonine prison Patrick Hamelton Certain faithfull men being present the same time when this Scottish Martyr was in the fire they heard him to cite and appeal the black Frier called Cambell that accused him to appear before the high God aâ— generall Judge of all men to answer to the innocencie of his death and whether his accusation were juâ—â— or not between that and a certaiâ— day of the next moneth which hâ— there named By the same witnessâ— it is testified that the said Frier died immediately before the day came without remorse of conscience that he had persecuted the innocent Thomas Bilney His first conversion was by reading the new Testament set out by Erasmus and particularly 1 Tim. 1. 15. At the last saith he I heard speak of Jesus even then when the new Testament was first set forth by Erasmus which when I understood to be eloquently done by him being assured rather for the Latine then for the word of God for at that time I knew not what it meant I bought it even by the providence of God as I doe now well understand and perceive And at the first reading as I well remember I chanced upon this sentence of St Paul O most sweet and comfortable sentence to my soul in his first epistle to Timoth. chap. 1. vers. 15. It is a true saying and worthy of all men to be embraced that Christ Jesus came into the world to save sinners of whom I am the chief This one sentence through Gods instruction and inward working which I did not then perceive did so exhilerate my heart being before wounded with the guilt of my sins and being almost in despair that immediately I felt a marvellous comfort and quietnesse in so much that my brused bones leapt for joy After this the Scripture began to be more pleasant unto me then the hony or the hony-comb Latimer cals him in his Sermons blessed Saint Bilney and shews how he was converted by him and in what anguish of soul Bilney was in after his abjuration and that he returned again and suffered for the Gospel Being in the prison he divers time proved the fire by putting his fingeâ— near to the candle At the first toucâ— of the candle his flesh resisting anâ— he withdrawing his finger did afteâ— chide his flesh in these words Quâ— inquit unius membri inustioneâ— ferre non potes quo pacto cras tâ—â—tius corporis conflagrationem tolerabiâ— What saith he canst not thoâ— bear the burning of one member and how wilt thou endure to morâ— row the burning of thy whole body The night before his execution divers of his friends resorted unto hiâ— in
by the naturall inclination of his will this gives us just ground and warrant to pray against sudden and violent death 4. Question Whether may we mourn for the dead Answer Yes Because 1. Death is a fruit of sin In the day that thou eatest thereof thou shalt dâ—e the death and a sign of Gods displeasure against it 2. It is a separation of friends and they should not part without some grief onely we must look that our mourning in such cases be 1. Serious not counterfeit 2. Moderate not excessive either for quantity or continuance which may shew want of hope and excesse of love both naught 3. Holy turning our sorrow from the death of our friends to the bewailing of our sins the only procurers of that and all other crosses In the last place I shall lay down directions how to die well and shew the benefits that come to the godly by death 1. What a Christian should do that would die comfortably 1. Discharge the place and office which God hath called him to with much diligence and sincerity 2 Tim. 4. 7 8. Act. 20. 31. Why dost fear O my soul said Hilarion thou hast served God this seventy years and art thou afraid to die Live much in a little time doe all for eternity be abundant in serving thy generation Acts 13. 36. You live no longer in Gods account then you serve him 2. Doe nothing against conscience for the greatest advantage this troubled Iudas he betraied innocent bloud this made the wofull tragedy of Spira 3. Take heed of unjust dealing and violent oppressing of others Samuel before his death Tell me saith he whose ox or asse have I stolen or taken away * 4. Improve thy riches and honours for Gods glory Luk. 16. 9. 5. Spend the time of thy health well and lay up praiers for death before hand Teach us to number our daies that is to consider how few they are that we apply our hearts to wisdom 6. Get acquaintance with death take notice of all the approaches of it behold the mortality of others and consider thine own do not think to die all at once the Apostle saith I thank God I die daily So seriously meditate on death as to draw from thence some wholesome and profitable conclusions and resolutions for the well ordering of thy life and that in respect of four things chiefly sin the things of the world our own persons and the persons of others For sin this conclusion must follow therefore sin is a most hatefull thing to God and a most harmfull thing to man for it alone hath provoked God to inflict this heavy punishment of death yea of eternall death after this upon the sons of men unlesse repentance come betwixt Sinne is the parent and sting of death sin brought it into the world and makes it terrible therefore I must hate sinne lament sin resist and mortifie sin and must make it my chiefest and in a manner my only care to get my sins forgiven my iniquity subdued and then resolve especially to mortifie that sin which thy heart is most unwilling to reform 2. In respect of the world we must conclude and resolve that wealth honour pleasure friends are but very vanities trifles and toies poor petty short and vanishing goods therfore I must and by Gods grace will resolve to pull mine heart from off these things not rejoice in them trust in them boast of them seeing I brought nothing into the world and must carry nothing out use the present world as if we used it not 2. Diligently prepare for the life to come every man must be for ever in heaven or hell there is no middle place as * pargatory so soon as his soul and body are separated Labour therefore to get good assurance of bettering your estate and injoying eternall life by bewailing the sinfulnesse of your nature and lives and seeking unto and resting upon the Lord Jesus Christ alone and his mediation and obedience and the sprinklâ—ng of his bloud for pardon of sin and help against damnation and lastly labour and study to reform your hearts and lives more and more 3. Concerning our own persons we must thus conclude that we are but mean and contemptible creatures that must die and turn to dust and be made food for worms why should I then be proud or think my self better then others because of my strength beauty wit learning parentage titles offices attendances of all which death will strip me and teach me to know they were but borrowed things 4. For other men we ought to to conclude thus they also must die as well as my self my husband wife my dear and faithfull friend who knows how soon therefore it is a great weaknesse to trust on such to place my happinesse in them Cease from man whose breath is in his nostrils therefore use al persons as well as all things as if thou didst not use them Lastly Let the Saints of God take great comfort in the contemplation of the good that death will bring them it concludes all their sorrows and evils and is a beginning of all joies pleasures comfort glory and happinesse Death is to such a resting from their labours Rev. 14. 14. A happy change Phil. 3. 21. Job 14. 14. cals death a change it is not an annihilation or extinction but a mutation and that by way of eminency My change It is the last change we shall meet with till the resurrection 2. A lasting nay an everlasting change it puts us into an eternall condition of happinesse or misery 3. An universall change 1. in respect of persons all must meet with it 2. In regard of the whole man body and soul makes the body a stinking carkasse and puts the soul into heaven or hell 4. A different change according to the quality of the person changed terrible to a sinner comfortable to the godly Death is their bodies seed-time 1 Cor. 15. the crowning day to the soul 2 Tim. 4. 7 8. the funerall of all their sins and sorrows Rom. 6. 7. I shall in the last place mention some of the chief benefits that come to the godly by death By it he is freed 1. From sin not only the destroying power but the being of it is then taken away 2. From those miseries which follow sin Isa. 57. 1 2 3. 3. From the temptations of the devil Rev. 12. 8. 4. From the troubles of the world and vexations of the flesh Rev. 14. 13. Eccles. 4. 1 2. 2. There is nothing in his death but what conduceth to make him happy 1. A godly man dies in Gods love and mercy 2. He never dies til he be prepared till his graces be perfected and work finished Job 5. 26. 3. He shall in some measure be assured of a better life 2 Cor. 5. 1. 4. When he dies he shall leave a sweet favour behinde him Prov. 10. 7. The memory of the just is