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
yet God so wrought being stronger then the devil that he uttered unto Luther the whole substance of the cause as well touching the money as the obligation Luther understanding the matter and pittying the lamentable state of the man willed the whole Congregation to pray and he himself ceased not with his prayers and labour so that the devil was compelled at last to throw in his obligation at the window and bad him take it again unto him He held Consubstantiation but confessed to Melancthon that he had gone too far in the controversie of the Sacrament Melancthon perswaded him by the publishing of some milde writing to explain himself Luther replied to that that by this means he should cause his whole doctrine to be suspected but Melancthon might do what seemed good to him after his death When they said he had recanted he writing to his friend Stupitius saith Omnia de me praesumas praeter fugam palinodiam Presume any thing of me sooner then flying and retracting Luther so much esteemed of his book de servo arbitrio that he gloried in it as unanswerable and wrote to Wolfangus Fabricius Capito Nullum se agnoscere justum suum librum nisi fortè De servo arbitrio Catechismo that he acknowledged none of his books for his but those two that de servo arbitrio and his Catechisme If any of his books be to be disliked surely that de sermonibus Convivalibus is most faulty of which Gerhard * a Lutheran saith thus Liber ille Convivalium sermonum à Luthero nec visus nec lectus nec approbatus est quin multoties privato quorundam arbitrio mutatus mutilatus auctus He said of the Pope non habeo argumentum robustius that he should fall then quia sine cruce regnat Luther speaks slightly himself of his first labours Above all I beseeeh the godly Reader and for our Lord Jesus Christs sake that he would reade my writings judiciously and with much compassion and let him know that I was formerly a Monk and a most furious Papist when I first entred into the cause undertaken by me He fitly called the Popes bull bullam a bubble in respect of its vanity Being reproached he said Prorsus satan Lutherus sit modo Christus vivat regnet Let Lurther be counted a devil so Christ may live and reign His saying was Turcicum imperium quantum quantum est mica tantum est quam pater-familias prâ—jicit canibus The whole Turkish Empire is but a crumme that the master of the family throws to a dog He said he learnt more by one fervent prayer then he could get by reading of many books or most intent * meditation Melancthon in his preface to his 3d Tome reports this of him When he often seriously thought of the anger of God or the wonderfull examples of punishments suddenly he had such terrours that he was almost dead with them and in disputing once about some points being much amazed he lay upon a bed in the next room where he often inserted this sentence in his prayer He hath concluded all under sin that he might have mercy on all His prayer a little before his death was this Paeter mi caelestis Deus Pater Domini nostri Jesu Christi Deus omnis consolationis ago tibi gratias quod filium tuum Jesum Christum mihi revelasti cui credidi quem sum professus quem amavi quem celebravi c. My heavenly Father the God and Father of our Lord Jesus Christ the God of all consolation I give thee thanks that thou hast revealed thy Son Jesus Christ to me whom I have beleeved whom I have professed whom I have loved and celebrated When he lay a dying this was his will for his wife great with childe and his little son Domine Deus gratias ago tibi quod volueris me esse pauperem super terram mendicum Non habeo domum agrum possessiones pecuniam 〈◊〉 quae relinquam Tu dedisti mihi uxorem filios tibi reddo nutri doce serva ut hactenus me O Pater pupillarum judex viduarum O Lord God I thank thee that thou wouldst have me to be poor upon the earth I have no house land or money that I should leave them Thou hast given me wife and children I restore them to thee doe thou O father of Orphans and Judge of widdows nourish teach keep them as thou hast hitherto me CHAP. IIII. Of the Covenant and Promises I. Of the Covenant THE Hebrew word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Berith is derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Barah elegit to choose because God in the Covenant of works did choose out man especially with whom he made the Covenant and because in the Covenant of grace he chuseth out of the multitude the elect and because a Covenant is a thing which two chuse and of which they mutually agree and promise betwixt themselves although the word be used where ore alone doth promise with a simple promise and so it may be referred to the Testamentary disposition Or else it may come from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Barah comedit to eat as if they should say an eating because they used in the Eastern countries to establish Covenants by eating and drinking together The condition was about eating in the Covenant of works {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Bara signifieth to slay whence some derive a Covenant because God made the first Covenant of grace and sealed it by sacrifices * of beasts slain and divided The Covenant in generall may be described a mutuall compact or agreement betwixt God and man whereby God promiseth all good things specially eternall happinesse unto man upon just equall and favourable conditions and man doth promise to walk before God in all acceptable free and willing obedience expecting all good from God and happinesse in God according to his promise for the praise and glory of his great name A Covenant is a solemn compact or agreement between two chosen parties or more whereby with mutuall free and full consent they binde themselves upon select conditions tending to the glory of God and their common good It differs from a promise gradually and in the formalities of it not naturally or in the substance of it A Covenant usually is the collection of many promises as a constellation is the collection of many starres though it be but one promise I will be thy God yet it is such a one as comprehends many There is a difference between a Law and a Covenant A Superiour may give a law whether the inferiour consent to it or no but a Covenant is ratified by the consent of both parties A Covenant is something unto which two persons by mutuall consent doe freely binde themselves There are divers distinctions of Covenants 1. A Covenant of nature 2. A
to accept of Christ upon his own terms Hos. 2. 18. 2. If sin have not dominion over us Rom. 6. 12. 3. If the Lord put his laws into our minde and write them in our hearts Heb. 8. 8. * It is an allusion to the two Tables of the Law They were first written by the finger of God and then put into the Ark so God first writes the Law in our hearts and then puts it in our mindes The writing of the Law in the heart signifies 1. Similitudinem a conformity an inward principle and disposition in the heart answerable to the doctrine in the book 2. Permanentiam continuance it is not a flitting but a binding principle Litera scripta manet All the errours almost of these times may be confuted from the doctrine of the covenant Heb. 8. 9 10 11 12. 1. Merit and supererogation of works Satisfaction given to justice must be commensurate to that justice which it must satisfie infinite 2. The Popish and Arminian doctrine of Free-will Can man work in a way of grace so as to determine and make it effectuall before he have grace a principle of working Can a man receive grace offered without a speciall work of grace stirring and exciting him I will write my laws in their hearts the promise then written in the heart is the foundation of all our faith and the precept of all our obedience 3. For in vocation of Saints Christ is the Mediatour of the new Covenant He is touched with our infirmities and yet cloathed with majesty to his Father he gives his merit for us from his Father he gives his Spirit to us 4. That Arminian doctrine of universall grace and redemption that Christ should die intentionally for all Where ever the merit of Christs death goes there goes his Spirit the price and power of his death are equal all have not the Spirit of Christ therefore not his merit The Socinians deny the satisfaction of Christs death justice must have satisfaction Christ they say came into the world to be an example and give us a patern of vertue as the Pelagians say we have Adams sin by imputation They deny all infused habits of grace and would only have moral perswasions The Antinomians also are hence confuted there must needs be a work of grace in a man else the death of Christ will be ineffectuall then some principle of grace must be put into us The old rule may stand still though there be a new principle put into the heart because the holines of God is not varied The Anabaptists the covenant is with the house of Israel and Gods children born in the covenant are of the house of Israel Some say men are miserable two waies by Adams fall 1. As we stand under his covenant and so come short of conformity to the Law which requires perfect personal and perpetuall obedience 2. As we bear his image life and eternall salvation is offered on impossible terms therefore say they in conversion there is required a double change 1. Morall which is the change of a mans covenant 2. Physical the change of a mans image So that as a mans covenant is such is his state if under the first covenant he is in a state of sin of bondage and death if he be under the second covenant he is in a state of grace of liberty and life because he is no longer a son of the bond-woman but of the free-woman A man in Christ is freed from the Law as a covenant in these respects 1. For justification Gal. 2. 21. in respect of condemnation Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 5. 23. against such persons not works there is no law 2. He is freed from the Law in respect of irritation there is a power in it to stir up the lusts of men Ro. 6. 14. For ye are not under the law as a covenant whether we understand it of its condemning or irritating power but under grace 3. In respect of coaction the law causeth him not to do duties or forbear sins out of fear of the curse of it Gal. 5. 18. Ye are not under the Law viz. constraining 1 Tim. 1. 9. A godly man is perfectly freed from the Law as a covenant in respect of justification and condemnation he is freed by degrees from the irritation and coaction of the Law al those that are out of Christ are under the law for justification condemnation irritation and coaction The covenant of grace is the same for substance now to us since Christ was exhibited and to them before he was exhibited but the manner of administration of it is different because it is 1. Now clearer things were declared then in types and shadows heaven was typed out by the land of Canaan we have things plainly manifested 2 Cor. 3. 12. in this respect it is called a better testament or covenant Heb. 7. 22. not in substance but in the manner of revealing and they are said to be better promises Heb. 18. 6. 2. Of greater extent Then in Iudah was God known now to all Nations 3. Abundance of the Spirit is poured out now some few men then had a great deal of grace but * generally now men partake of abundant more grace * both for knowledge and holinesse CHAP. VI 2. Of the Promises CHristians have many and great Promises 2 Cor. 7. 1. 2 Pet. 1. 4. whereby are given to us {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} great and precious promises 1. God makes them they are the Promises of a great God Great persons make great promises 2. They are made to Gods people his elect a King will not bestow mean things upon his Favourites Reasons Why God makes great Promises to his people 1. Hereby God sets forth his love to them Tit. 1. 2. 2. That we might have ground for our faith and hope here in this world we are in a state of expectation Heb. 11. 39 40. 3. That hereby he might support them in their many troubles Gen. 15. 1. Heb. 10. 35 36. This is a mercifull administration of the Lord Adam had all his good things in possession he soon lost them by the Promises they are as certain as if we had them already 1 Pet. 1. 3. The Promises are sure and certain God hath confirmed them 1. By the Sacraments 2. By oath the strongest confirmation that may be Heb. 6. 17 18. The faith of Gods people is built upon two pillars his power and faithfulnesse resembled by those two pillars 1 King 7. 21. Boâ—â— in it is strength Jachin he will establish 1. Gods power that is often given as a prop to uphold our faith in his Promises Mat. 22. 21 29. Rom. 4. 20. 11. 23. 2. His faithfulnesse Heb. 10. 23. 1 Pet. 4. 19. When Gods Promises come to be fulfilled to his people they finde twice as much in them as they expected 1
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
heart 1 His holinesse that a conformity to this law is a conformity to his holinesse Ephes. 4. 24. 2. A perfect patern of that glorious image our first parents had in innocency 3. A perfect patern of the law of God in Christs humane nature 4. A patern of that perfection they shall attain unto Hebrews 12 24. Heb. 8. 10. It is not barely said thus You shall not teach every man his neighbor but that clause is added saying Know the Lord not as if you were ignorant but my law shall be in your hearts you shal be taught as a knowing people Iob 9. â—3 Gal 4. 24. Partuâ— sequitur ventrem Gal. 4. 4. Christ was not only under the ceremonial law as he was a Iew but under the moral as a man for it is under the law under which we were and froÌ„ which we were redeemed See Gal. 3. 13. Vid. Ames Medul. l. 1. c. 39. * Rom. 4. 18. Heb. 11. 17. * Isa. 11. 9 54. 13. Rom. 9. 4. Though 1. The matter was exceeding great yet God made good his Promise as in that of Christ Gen. 3. 15. who was more worth than heaven and earth yet in the fulnesse of time Christ came 2. Though it exceeded all humane reason as the Promise of a childe to Abraham and Sarah when so old 3. Though it was a cluster of good things and that to a nation 4. Though he hath taken a great time to make it good 5. Though humane policies have stood in the way as in the case of the people of Israel and David 2 Cor. 12. 4 Psal. 16. M. Strong on 1 Sam. 2. 30. Gods promises are of two sorts such as are absolutely and such as doe run conditionally according unto the nature of that good thing which he promiseth some good things promised are absolutely good for us as pardon of sinne grace Thus Gods promise is made absolute to the elect in Christ some good things are but conditionally good for us as degrees of grace comfort and outward blessings and concerning these Gods promise is made conditionally which condition if he break he is at liberty M. Bridge on Lam 5. 2. Numb 14 34 qâ—d I have pâ—omised to bring you into the land of Canaan upon such and such conditions if you doe not perform the condition I am free Promises are a manifestation of the covenant of grace the covenant of love The consolations of the Gospel differ from all other comforts 1 They are unutterable 1 Pet 1. 8 Phil. 4 5. 2. Real Ioh. 14 27. 3 Great strong Ephe. 6. 18 4 Reach to the inward man 5 Comfort in the saddest distresses Mic. 5. 5. 6. Are everlasting 2 Thess. 2. 18. Josh. 1. 5. Those that are driven froÌ„ their houses spoiled of their goods should remember the hundred fold promise and that Mic 4. 6 7 When David was driven from house and harbour he incouraged himself in the Lord his God Tolle meum tolle DeuÌ„ Aug. What faith is Justifying faith is a spirituall habit by which a regenerate man having in himself upon a Divine testimony an evidence of tâ—e truth and goodnesse of the promise and covenant of eternall salvation through Jesus Christ relies on him only for everlasting life Mr White Isa 38. 16. M. Ward Ephes. 5. So is Christ that is the Church Heb. 11. M. Perkins his right way of dying wel Psal. 73. â—â— These were the words of Tremellius a converted Jew near his end Vivat Christus pereat Barabbas Domini causa id est propter Dominum Beza In Domino moriuntur quicunque perfidem uniti conjuncti Christo inunum quasi corpus cum eo coalescunt Rainold de l. Apoc. praelect. 80 Beati a modò statim è vestigio ab ipso mortis tempore Id. ib. There must be a being in Christ before there can be a dying in him those that sleep in Iesus Horace Adam of Adamah homo ab humo Some reade {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} propterea quod for as much as * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Stipendia capitur Luâ— 3. 14. 1 Cor. 9. 7. pro stipendio militum de Dieu in loc. Vide Grotium in loc. * Morte nihil certius boramortis nihil incertius * Incertum est quo te loco mors expectet itaque tu illam omni loco expecta Sen. epist. 26. Act. 10. 42. Vide Calv. in 1 Cor. 15 51 Death is the Atheists fear and the christians desire Tenebrae metum mortis incutientes 1 Cor. 15. 26. Lies down with the sins of his youth A great man wrote thus a little before his death Spes fortuna valete Phil. 1. 23 1 Kings 19. 4. Jonah 4. 3. Job 7. 15. and 6. 9. M. Fenner of conscience Summum nec metâ—as diem nec optes Mors non est simpliciter absolutè optanda quia habet in serationem mali sed primò tanquam medium ad finem praestantioreÌ„ secundò propter consecutioneÌ„ majoris boni Egredere quid times egredere anima mea quid dubitas septuaginta propè annos servisti Christo mortem times Hier epist. Fam. l. 3. Non est timendum quod nos liberat ab omni timeÌ„ do Tertul. Deu. 32. 19 * Psal. 90. 12. This will make death less bitter and terrible unto us forewarned fore-armed Tu morâ—eÌ„ ut nunquaÌ„ time as semper cogita Senec It is the act of acts science of sciences to learn to die Moriantur ante te vitia Sen. Our Saviour being at a great feast at Bethanie sell into meditatioÌ„ and speech of his death and 〈◊〉 Ioh. â—â— 7 8. Ioseph of Arimathea made his tomb in his gardeÌ„ Ioh. 19 4â— * Nemose decipiat fratres duo enim loca sunt tertius non est visus Qui cum Christo regnare noÌ„ meruit cuÌ„ diabolo absque ulla dubitatione peribit Aug. serm. 1. de ebrietate See Ioh. 11. 44. 2 Tim. 4. 7 * The Iews when they make mention of any of their deceased Worthies are wont to doe it with this encomium {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} id est Memoria ejus sit in benedâ—ctionem Which encomiasticall scheme is taken from that of Solomon Prâ— 10. 7. Buxtorf de Abbreviat Hebr. Fuller Concord Hebr. transm and Mede on Psal. 112. 6.