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
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
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
is thy sting O graue 2 Cor. 15.55 where is thy vistorie Seneca also comforteth vs against the feare of death by this same argument taken from the resurrection saying The day shall come againe which shall repone vs in light and the Apostle Paul saying IESVS CHRIST shall change our vile bodies Philip. 3 that it may bee fashioned lyke vnto his glorious bodie The fifth Chapter Remedies and comforts against the feare of death proceeding from ignorance infidelity or despaire ADrian the Emperour of whom I spake in the second Chapter was affrayed of death because he knew not what should become of his soule after death Clement the seventh of that name when hee was dying said In speculo Pontifie Hee should shortly try that which all his lyfetime he doubted off whether there were any life after this doubtlesse this doubting was joyned with feare proceeding from ignorance if not from worse Salomon speaking in the person of the Atheist according to the judgement of a naturall man said Who hath marked the Spirit of man which hath ascended vp and the Spirit of the beast Eccles 3.21 which hath descended beneath the earth And a little before hee sayeth As the one dyeth so dyeth the other This ignorance in a man dying must bee joyned with feare the remedies of this feare is the certaine persuasion of that which is revealed to vs in holy Scripture namely that the soule of man is immortall and eternall and that the soules of good men goe to Heaven that is so namely first that the soule is immortall these holy places of Scripture testifie Genes 1.27 So GOD created man in his owne image in the image of GOD created he him which words put a difference betweene mankynd and all living creatures mentioned created before as more excellent than they because of this immortall soule in their comelie bodyes which even the Ethnick Poet acknowledgeth when that hee sayeth Sanctius his animal mentisque capacius altae Deerat adhuc quod dominari in caetera posset That is to say A creature living more holy than the rest More capable also of a higher mynd Was wanting yet even one to rule the rest And againe hee sayeth Pronaque cum spectent animantia caetera terram Os homini sublime dedit Coelumque tueri Iussit erectos ad sidera tollere vultus That is to say While other living hang downe their head to dust To man hee gaue high countenance and said Looke vp to Heaven where once abide thou must Behold the Starres aboue which I haue made And GOD said to Abraham Thou shalt goe to thy fathers in peace Gen. 15.15 that is to say Thy Spirit shall goe to the company of the Spirits of the faithfull thy forbears when it departs from thy body by death In that same booke it is said after And Abraham gaue vp the ghost Gen. 25.8 and died and was gathered to his people this must bee vnderstood of his soule for his body was not buried among his forbears but in the buriall place which he bought in the land of Canaan and so this speach in holy Scripture spoken of godly men that when they died they were gathered to their fathers is to be vnderstood David sayeth Psal 16.10 Psal 26.9 Thou wilt not leaue my soule in the graue And in an other place Gather not my soule with sinners And in an other place Psal 31.6 Into thy hands I commit my spirit And in an other Psal 49 15 GOD will redeeme my soule from the power of the graue for hee shall receiue mee Salomon speaking of death Eccles 12.7 sayeth Then shall the dust returne to the earth as it was and the spirit shall returne to God who gaue it Mat. 10.28 CHRIST sayeth Feare not them who kill the bodie but are not able to kill the soule And in an other place citing this place of Scripture I am the God of Abraham of Isaac Math. 22.32 and of Iacob subjoyneth these words GOD is not the God of the dead but of the living which words import that although the bodies of these Patriarchs were dead buried yet their soules were living And it is said Lazarus soule when hee dyed Luke 16 was caried by Angels to Abrahams bosome And CHRIST said to the penitent Thiefe crucified with him Luke 23 33 To day thou shalt bee with mee in Paradise And a little after hee Himselfe dying said Father into thy hands I commend my Spirit Stephen dying said Act 5.59 Philip. 1.23 LORD IESVS receaue my spirit And Paul said I desire to bee dissolved and bee with CHRIST And it is said Heb. 12 33 Yee are come to the spirits of just men and perfect these Scriptures and others proue the soules of men and women to bee immortall The immortalitie of the soule verie Ethnicks did acknowledge Numb 23 10. with Balaam when hee said Let my soule die the death of the righteous and my latter end bee as his Socrates being condemned to die Vita Socra before his death disputed much and well of the immortalitie of the soule amongst his speaches this was one to his friends My children GOD will care for who gaue them to me when I shall goe hence I shall finde friends before mee like vnto you or better When Crito his friend asked him after hee had drunk his poison if hee desired to bee buried Hee answered Alas what labour haue I lost that could not persuade Crito that I shall flee away from hence all whole Plato wrote a booke of the immortality of the soule And hee believed that after this world ended mens soules should returne to their owne bodies The Stoickes said this should bee after the consummation of the world by fire Cleombrotus when he had read over Plato his booke of the immortalitie of the soule Cicero Tusculan quaest lib. 1 precipitated himselfe into the sea being filled with the desire of that better life after this Plut. in vita Catonis which Plato described Cato being resolved to slay himselfe red all the day night before that same booke of Plato Epist 103 Seneca in one of his Epistles hath many notable speaches concerning the immortalitie of the soule amongst the which the feare I shall leaue the body where I found it I shall deliver my selfe to GOD A great and generous thing to the soule of man it can suffer no bounds to bee prescribed to it but with GOD. When Socrates had drunke the poyson forced vpon him and had delivered his garment to his servant as readie to die jesting with cry to his friend said I pray thee remember to sacrifice a cocke to Aesculapius which was then vsuall when a man had drunke a wholesome drinke thereby there was in him no feare of death Christians then should bee ashamed to feare death through ignorance What shall become of the soule after death seing death is inevitable the feare