A SHORT TREATISE OF DEATH IN SIX CHAPTERS. Together with the aenigmatick description of old age and death written Ecclesiastes 12 Chap. exponed and paraphrased in English Metre. Written by Mr. WILLIAM MORRAY Minister of GOD'S Word. PSAL. 90.12. LORD teach us to number our days. hourglass skull memento mori Vive memor lethi, fugit hora. EDINBURGH. Printed by john Wreittoun. Anno DOM. 1631. TO THE RIGHT HONOURABLE AND WORTHY LADY, DAME AGNES MORRAY, MISTRESS OF STORMONTH. MADAM, AFter that I had received some wounds in●● the house of my friends, Zach 13.6 I contracted much melancholy, which brought upon me so great sickness and weakness, 2 Cor. 1.9 that I received in myself the sentence of death: In the which estate your L. may easily consider, that such a man as I, both should and would have deep meditation of death, and so indeed I had, being resolved to die at that time: yet it was the goodwill of GOD to continue my life, which hath continued since that time, some six years or more: therefore I thought it was good for me to make better preparation against the next assault of that enemy, which to all true Christians (as witnesseth the Apostle) is the last enemy: 1 Cor. 15.26 and so I set myself to recognosce both my terrors and consolations in that first conflict, for remedy against the one, and confirmation of the other. I read in Scripture, in good Christian men's works, and in Heathen writers, so much as could come to my hand concerning death; and gathered the same together as I thought meet for my purpose mixing them in this treatise, as you may see: The truth is, my first intention in writing, was only to revise the same for mine own use: 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, seeing it might do good to others, I gave way to their counsel, and remembered the common axiom, Bonum quo communius eo melius. The natural gift that I have of utterance▪ being more Laconic than Attic, I have used in writing hereof: yea, the shortness not only of sentences; but of purpose also I purposely affectate in treating of this subject Death, yet labouring to be plain: for I think, if either information, or consolation concerning death might be well contryved in as few short aphorisms, as there be letters in an A, B, C: it were the better both for the mind and memory of the patiented in that agony. Now the reasons wherefore I have dedicated this little treatise to your L: are: first, because I have this honour to be your L. kinsman, and of your surname. Secondly, because for honour, virtue; viz. Piety, charity, sobriety, I esteem more of your L. than any one of my kinsfolk and surname. Thirdly, because your L. is not ashamed to profess, I was the man who first taught you the rudiments of religion, to make you think of the way how to live well. Now I pray GOD that the reading, and meditation of this treatise may be a mean to help your L. to die well, I think it needless to put a longer Epistle before so little a Book, lest the head should be bigger than the body, and so the birth monstrous. So I rest, Your H. Cousin to serve you in the LORD, Mr. WILLIAM MORRAY. AD GULIELMUM MORAVIUM VERBI DIVINI APUD CARALIENSES PRAECONEM, APPRIME ILLUSTREM. BIS denos cum laude gregem, & sex insuper annos Pavisti, illustris praeco, liquore sacro. Optima trivisti celebris sic tempora vitae jucieio 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 EUNDEM, ET LECTOREM, HIC liber est cultus labor utilis, 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. legi, obstupui, perpendens singula ment, 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 ment 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 To●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 natural death. Chap. 3. Of the fear of death. Chap. 4. Remedies and comforts against the fear of natural death. Chap. 5. Remedies and comforts against the fear of death, which proceedeth from ignorance, infidelity, or despair. 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 us live well, and die well. First, because there is nothing more sure than that we must once die: and it is most uncertain, how, when, or where we shall die. An Ancient sayeth well, Nemo tam divos habuit faventeis, Seneca in Traged. Crastinum ut possit sibi polliceri. That is to say, The Gods to none such favour give, They promise may the morn to live. Therefore we should meditate often of death, always preparing us for it, according to the counsel of the Poet, Inter spem, curamque, timores inter & iras, Omnem crede diem tibi diluxisse supremum. That is to say. Amidst thy hope, Horat. Epist. 1. thy care, thy fear, thy wrath, Think every day thy last, look for thy death. Qui non vult hodie, cras minus aptus erit, That is, This day who is not ready, the morn shall less be. Ovid. In actions which are both of difficulty and weight, we draw to perfection by often use. It is an hard matter to die either willingly or well: the errors whereof may turn us to the torments of hell's fire, for that which cometh last is everlasting. We ought therefore both tymelie and diligently to search the step of the dark and stony way of death, that by 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 every day to come, and say to him. Remember thou art mortal. That holy man Hieronimus had always in his study besides him a dead man's skull, and running glass, to keep him in mind of shortness of his life, and certainty of his death. Secondly: the often meditation of death is necessare and profitable, to make us live and die well, because it is a strong bit and bridle against sin. Remember thy death, (sayeth Jerome) and thou shall not sin: and GOD speaking by Moses of his people Israel, sayeth, Deuter. 32.29 O that they were wise, then would they understand this, they would consider their latter end: and JEREMY, Lament. 1.9. Her filthiness is in her skirts she remembered not her last end: Eccles. 11.9 and SALOMON (scorning the folly of youth) sayeth, Rejoice O young man in thy youth, and let thy heart cheer thee in the days of thine youth, and walk in the ways of thine heart; and in the sight of thine eyes: then he addeth, (as water to their wine) but know thou, that for all these things GOD will bring thee to judgement. Thirdly: often meditation of death causeth us to contemn this short vain life, wherein all is vanity and vexation of Spirit, which is like to a dream, a shadow, a vapour: like to the way of a ship in the sea, or like to an arrow shot forth of a bow, which both, when they are passed, their trace is no more seen: and man in this life is like the flower of the field, which a time is green, but afterwards withereth and falleth down: 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 man's 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 year, Crown thy delights with a thousand wished content? Essex lament. Can not the chance of a night, or an hour Cross thy delights with as many sad torment? Finally: this often meditation of death prepareth us for it, and armeth us against it, so that it cometh not to us unawars, as a thief in the night: but we look for it, we watch and pray for strength and comfort in the hour of it: and when it cometh, will say with old Simeon, Now LORD thou lettest thy servant departed in peace: and also with David and CHRIST, In thy hands O LORD I commend my Spirit; and with the first Christian Martyr Stephen, LORD JESUS receive my Spirit. The second Chapter. What death is, and of the causes of natural death. IN holy Scripture death is taken in divers senses: as first, and most properly for the dissolution of soul and body. Secondly: for the separation of soul from GOD his grace and favour. Thirdly, for the separation both of body and soul from GOD his grace and glory eternally. Death then being taken into the first sense, is commoun to all mankind, since the fall of Adam and Evah, our first Parents, as witnesseth the Apostle, saying, As by one man, sin entered in the world, Rom. 5.12 and by sin death; and so death went over all men, for all men have sinned. In the second sense, death since the fall of our first Parents is also common to all mankind, until they be quickened again by the Spirit of regeneration: as testifieth this same Apostle, saying, And you hath he quickened, who were dead in sins 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 we call natural death, from this death, there is a promise of GOD, that all such shall be 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 fin is first, that is to say, the separation of soul and body from GOD his grace and favour: Natural death which is the separation of soul and body is next: Everlasting death which is the separation of both soul and body from the grace and glory of GOD for ever, last. The first sort of death is very fearful, (but the fear of it apprehended by few) because it floweth from the wrath of GOD, and is a death in sin, a spiritual death: yet it is not desperate, for Christ died for us, Rom. 4.25 and rose again to justify and sanctify us: And GOD for his sake freely forgives our sin, who believe in his Son: his Spirit is given us with his word and Sacraments, to regenerate and quicken, and at last to perfectly sanctify us. 2 Cor. 3.18 The second sort of death is also fearful, because in the own nature of it, it is the punishment of sin: Also because in this dissolution of soul and body, that have been straight and long joined together, and acquaint one with other, as two near and dear friends, they are loath to sunder: So nature abhorreth and feareth this very natural death: but faith and grace overcommeth this horror and fear, and maketh the true Christians to triumph over death. As witnesseth the Apostle, when he said, O wretched man that I am, who shall deliver me from this body of death! Rom. 7 24.25 I thank GOD through jesus Christ: And in an other place, O death where is thy sting? 1 Cor. ●5 55.56.57 The sting of death is sin, and the strength of sin is the Law: But ihanks be to GOD, who giveth us the victory, through our LORD JESUS CHRIST. The third sort of death is most terrible, because from it there is no redemption, nor delivery, if once we be plunged therein: It is therefore called the second death, the wrath to come, everlasting fire, everlasting pain, everlasting destruction, from the which, both living and dying we should labour, and pray to be delivered, seeing we are warned to fly from the wrath to come: Math. 37 And JESUS CHRIST hath delivered all true Christians from thence. This much of the divers sorts of death, 1 Thess 1.10 whereof the holy Scripture maketh mention. Now I mind chief to speak of natural death which I define: The dissolution of soul and body: The causes there of are these following: First, the efficient cause of death is sin; for if man and woman had not sinned, they should not have died: Thus GOD did signify to our first Parents, by the tree of life, and the tree of the knowledge of good and evil, which grew in the midst of the Garden in Eden. The first was to him a Sacrament or sign, that so long as they continued in GOD'S obedience they should live happily: The second was to them a Sacrament or sign, that so soon as they should transgress GOD'S commandment they should die: This is evident of GOD'S own words to them, which contained a command or permission, when he said: Of every tree in the Garden you shall freely eat: Genes. 2 16.17 and an inhibition with a threatening, when he said, But of the tree of the knowledge of good and evil, thou shall not eat of it: for in the day thou eatest thereof, dying, thou shall die: Also the holy Apostle affirmeth, sin to be the efficient cause of death, Rom. 5.12 even that which provocked GOD to punish mankind with death. Material cause death hath none, neither properly formal: As no privation hath either matter or form, as darkness is the privation, or absence of light, sickness the privation or absence of health: so death is the privation or absence of life from the body. The final causes of death are chief two: The first is, the manifestation of GOD'S justice and truth: His justice in punishing sin; His truth in executing his own threatening. 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 eat of the fruit of the forbidden tree, was not consummate: yet that same very day it seized upon them: Therefore Seneca sayeth truly, Epist. 24 We part this same very day of our life with death: As the last drop spoils not the running Glass, but that also which run before; so our last hour, wherein we cease to live, maketh not death alone, but perfiteth it alone. The other final cause of death was to humble man and woman, whose first principal sin was pride: therefore GOD told them after they had waxed proud, and rebellious: Genes. 3.19 Dust thou art and unto dust shalt thou return: The consideration hereof made Abraham humble, when he said, Gen 18 27 Shall dust and ashes speak to my LORD? And job when he said, job. 17.14 I have said to corruption thou art my father. The consideration of death, and of the causes thereof, should teach us, first, not to marvel that death is fearful to all flesh, it being the separation of the soul from the body: This made our LORD JESUS CHRIST naturally to fear death, yet without sin▪ when he prayed: 〈…〉 Father let this cup departed from me: But to us death is the mo●● fearful, because in the own nature of it, it is the just punishment of sin, as testifieth the Apostle, saying, The wages of sin is death. Secondly, Rom. 6.23 This consideration of death, and of the causes thereof, should teach us, not to murmur or grudge against GOD, when our last hour cometh, but meditate upon GOD'S justice and truth foresaid. And say with David, I was silent because thou did it, Psal. 39 9 which words that godly man Mr. Calvin had always in his mouth, Vide Calvini vitam. in the extreme pains of sickness and death. Thirdly: this consideration of death, and of the causes thereof, should teach us to abhor pride, and to be humble, following the example of Abraham, job, David, Hezekiah; and other holy men of GOD. Fourthly: this consideration of death and the causes thereof should teach us to follow the counsel of Solomon, Remember now thy Creator in the days of thy youth, Eccles. 12.1 whiles the evil days come not, nor the years approach, wherein thou shall say I have no pleasure in them: that is, before sickness, old age, and death come upon us, as afterwards he expoundeth. The third Chapter. CHAP. 3. Of the fear of death. THere is a twofold fear of death, whereunto we are subject: one natural, when we abhor the separation of the soul from the body: and this fear of death may be without sin: for our LORD JESUS CHRIST, who knew no sin, was subject thereunto, when he prayed sundry times, and said, Father let this cup departed from me: and he prayed to him who was able to save him from death, 〈…〉 and was heard in that which he feared, as the Apostle testifieth. Also when we fear it, as it is the punishment of sin, that fear is good, that we may repent, hope for mercy, and be comforted. This fear of death was in Paul, when he said, 〈…〉 O miserable man that I am! Who shall delyver me from this body of death? Against which immediately he was comforted, by meditation of GOD'S mercy in CHRIST: and said, I thank GOD through JESUS CHRIST our LORD, etc. We may also lawfully fear death, because thereby we are depryved of comfort, in Church, or Commonwealth, which, living, we ourself had, or did communicate to others. Thus did David fear death, Psal. 6.5 when he said, In death there is no remembrance of thee O Lord! in the grave who shall give thee thankes? And in an other place, Psal. 30.9 What profit is there in my blood, when I go down to the pit? Shall the dust praise thee O LORD? Shall it declare thy truth? This same fear of death was in Hezekiah, when he 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 lawful fear of death. There is an other kind of fear of death, which is unlawful and sinful, and therefore to be corrected, striven against, and resisted: this fear of death proceedeth of ignorance, infidelity, or of despair. Ignorance: when a man thinking upon death, knoweth not what shall become of his soul, departing from his body. This fear of death was in Adrian the Empreour, who a little before his death spoke 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, Little, vaging, merry soul, Body's companion, and guest: Now to what places shalt thou go? Pale, alrish, naked, in this haste; Neither shall any more, Make sports as before, The fear of death which cometh of infidelity, is, when a man thinking upon death, or dying; believes not in GOD through JESUS CHRIST, for remission of his sins, and deliverance from the second death which is Hell: To this fear the children of GOD may be, and have been subject; yet it is an unlawful, and sinful fear, and cometh by Satan his tentation, the conscience of sin, and weakness of faith: This fear was in David, Psal. 22.1 when he cried out My GOD! my GOD! why hast thou forsaken me? And in Hezekiah, when he said, Isaiah 38 12.13. From day even to night will thou make an end of me, etc. To this fear all those are subject who know there is a GOD, a Heaven, a Hell, ever while they get the saving knowledge of CHRIST, and believe in him, that he died for them, and rose again to deliver them from the bondage of Satan, sin, and death: As testifieth the Apostle, saying, (CHRIST) He also took 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 Devil: And deliver them who through fear of death were all their life-time subject to bondage. The fear of death that cometh of desperation, of all sorts of fear of death is worst, for there is no remedy against it, if it be total: And final: yea, it is a heinous sin, for it denyeth both God's power and mercy to save a sinner, and the truth of his promises thereanent: And it is a foolish fear for oft times men and women, giving place to this fear, for fear of death and Hell, precipitate themselves in both, as the examples of Saul, Achitophel, judas, and many others prove. The fourth Chapter. Remedies and comforts against the fear of natural death. ALbeit (as I have said in the former chapter) there be a sort of fear of death, which may be without sin, yet there is no sort of fear of death with out pain and trouble to the patiented, as witnesseth the Apostle john, 1 john 4.18 saying indefinitely or generally of fear, fear hath torment: Therefore consolations and remedies are to be sought against all sorts of fear of death. Consolations and remedies against that fear of death, which I called natural, whereunto all mankind have been, or shall be subject, (CHRIST JESUS our LORD not excepted) are these following. The first and most sovereign remedy against the natural fear of death, is to have faith and confidence in GOD'S love mercy and truth, according to his promises. Thus did David comfort himself against this sort of fear of death, when he said, Though I should walk though the valley of the shadow of death, Psal. 23.4 I will fear no evil: for thou art with me: thy road and thy staff, they comfort me. So did Simeon comfort himself, when he said, LORD, now lettest thou thy servant departed in peace, Luke 2 29.30 according to thy word: For mine eyes have seen thy salvation. So did CHRIST JESUS our LORD, Luke 22 42 when he 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 days of his flesh he offered up prayers and supplications, with strong crying & tears unto him, Heb. 5 7 that was able to save him from death, and was also heard in that which he feared. The second comfort and remedy against the fear of death natural, is to meditate: First, That the day of death is better nor the day of birth, as Solomon sayeth, For by death sin is abolished, Eccles. 7.10 and after it we shall sinne no more. But by birth we enter into a sinful life: and by death the body is fred from all sense of misery, and is no more an instrument active or passive of sin: but by birth our bodies are subject to the sense of many miseries, and the members thereof made weapons of unrighteousness to serve sin. Rom. 6.13 By death our soul entereth unto an happy and eternal life: by birth it entereth unto a miserable and mortal life; therefore death not only is not to be feared by a Christian, but in some respects is rather to be wished, and hoped for with joy, for by death we go out of this pilgrimage home to our father in Heaven, from banishment unto a Kingdom, from prison to a palace, from darkness to light, from death to life, from dangers unto security, from labour to rest, from all manner of misery to everlasting felicity. Next: we should meditate, that it is as great folly to fear death, as to fear old age: for as old age followeth after youth, so death followeth after old age, and the failed tabernacle of the body falleth: therefore, as they who dwell in ruinous houses, study not so much upon the falling of the house, as how with diligence to get out; so we should be always ready to die, and not stand amazed with the fear of death. If therefore we will fear death, we must ever fear it, for there is nothing more certain than that once we shall die: and nothing more uncertain than how, where, or when we shall die: so it is a great folly to us, to hold ourselves in the continual torment of the fear of death: Things doubtful are to be feared, but things certain (as death) to be expected. Thirdly: we should meditate, that our life is like unto a ship in voyage by sea, wherein when we have outsailed our bairne-age, our youth, our old years, and the best years of old age, than the commoun end of all flesh beginneth to kith, which is death: we take it to be a rock to make shipwreck upon, we are deceived, it is not so, but a most quiet port, harbour, or haven, therefore he that dyeth soon, hath no more cause to complain, than he who hath soon plied his voyage: yea, he should rejoice, for he dyeth young whom God loveth, sayeth Meander: and the Prophet sayeth, 〈◊〉 57.1 Now consider that righteous men are taken away from the evil to come. Fourthly: we should meditate, that the day of death is the birth day of eternal life. In our first birth, our mother with great pain and pressing, put us forth to this life, and we did cry and weep: no marvel then, though in this second birth of death, we have grief and pain, but fear we need not, more than we did at our first birth. fively: 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 equal foot, death knocks at doors Of poor men's shops, and Princes towers. Why then should we grudge, when death comes to our door? Why should we seek a privilege to ourselves that is granted to none? Nay rather we should consider, that death after old age is the gathering of ripe fruit falling, or ripe corn, job 5.26 unto the barn first, and then to the girnall of God: I go out of this life as out of an Inn, 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 soul goeth out of prison to liberty, In epist. sayeth Seneca, and whatsoever we leave behind us after death, is as the Pilgrim's baggage, left behind him when he hasteneth home. Finaly, We should meditate upon the resurrection of our bodies: So did job comfort himself against the fear of death, job. 19.26 when he said, Though after my skin worms destroy this body, yet shall I see GOD in my flesh. And the Martyrs were tormented, Heb. 11 and would not be delivered from death, that they might obtain a better resurrection. Then shall we sing that song of triumph, O death! where is thy sting? O grave! 2 Cor. 15.55 where is thy vistorie? Seneca also comforteth us against the fear of death, by this same argument taken from the resurrection, saying, The day shall come again, which shall repone us in light: and the Apostle Paul saying JESUS CHRIST shall change our vile bodies, Philip. 3 that it may be fashioned like unto his glorious body. The fifth Chapter. Remedies and comforts against the fear of death, proceeding from ignorance, infidelity, or despair. ADrian the Emperor (of whom I spoke in the second Chapter) was afraid of death, because he knew not what should become of his soul after death. Clement the seventh of that name, when he was dying, said, In speculo Pontifie. He should shortly try that which all his lyfetime he doubted off, whether there were any life after this: doubtless this doubting was joined with fear, proceeding from ignorance, if not from worse. Solomon speaking in the person of the Atheist, according to the judgement of a natural man, said, Who hath marked the Spirit of man, which hath ascended up, and the Spirit of the beast, Eccles. 3.21 which hath descended beneath the earth: And a little before he sayeth, As the one dyeth, so dyeth the other. This ignorance in a man dying, must be joined with fear: the remedies of this fear, is the certain persuasion of that which is revealed to us in holy Scripture: namely, that the soul of man is immortal and eternal, and that the souls of good men go to Heaven, that is so: namely, first that the soul is immortal, these holy places of Scripture testify: Genes. 1.27. So GOD created man in his own image, in the image of GOD created he him, which words put a difference between mankind, and all living creatures mentioned, created before, as more excellent than they, because of this immortal soul in their comely bodies, which even the Ethnic Poet acknowledgeth, when that he 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 mind, Was wanting yet, even one to rule the rest. And again he sayeth, Pronaque cum spectent animantia caetera terram, Os homini sublime dedit, Coelumque tueri, jussit, & erectos ad sidera tollere vultus. That is to say. While other living hang down their head to dust, To man he gave high countenance, and said: Look up to Heaven, where once abide thou must, Behold the Stars above, which I have made. And GOD said to Abraham, Thou shalt go to thy fathers in peace: Gen. 15.15 that is to say, Thy Spirit shall go to the company of the Spirits of the faithful, thy forbears, when it departs from thy body by death. In that same book it is said after, And Abraham gave up the ghost, Gen. 25.8 and died and was gathered to his people, this must be understood of his soul, for his body was not buried among his forbears, but in the burial place, which he bought in the land of Canaan: and so this speech in holy Scripture, spoken of godly men, that when they died, they were gathered to their fathers is to be understood. David sayeth, Psal. 16.10 Psal. 26.9 Thou wilt not leave my soul in the grave: And in an other place: Gather not my soul 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 redeem my soul from the power of the grave, for he shall receive me. Solomon speaking of death, Eccles 12.7 sayeth, Then shall the dust return to the earth as it was, and the spirit shall return to God who gave it, Mat. 10.28 CHRIST sayeth, Fear not them who kill the body, but are not able to kill the soul: And in an other place, citing this place of Scripture, I am the God of Abraham, of Isaac, Math. 22.32 and of jacob: subjoineth these words, GOD is not the God of the dead, but of the living: which words import, that although the bodies of these Patriarches were dead, & buried, yet their souls were living: And it is said Lazarus soul when he died, Luke. 16 was carried by Angels to Abraham's bosom: And CHRIST said to the penitent Thief, crucified with him: Luke. 23 33 To day thou shalt be with me in Paradise: And a little after, he Himself dying, said, Father into thy hands I commend my Spirit. Stephen dying said, Act 5.59 Philip. 1.23 LORD JESUS receive my spirit: And Paul said. I desire to be dissolved and be with CHRIST: And it is said. Heb. 12, 33 Ye are come to the spirits of just men and perfect, these Scriptures and others, prove the souls of men and women to be immortal. The immortality of the soul very Ethnics did acknowledge, Numb. 23 10. with Balaam, when he said, Let my soul die the death of the righteous, and my latter end be as his. Socrates being condemned to die, Vita Socra. before his death disputed much and well of the immortality of the soul, amongst his speeches, this was one to his friends: My children GOD will care for, who gave them to me: when I shall go hence, I shall find friends before me, like unto you, or better. When Crito his friend asked him after he had drunk his poison, if he desired to be buried. He answered, Alas what labour have I lost; that could not persuade Crito that I shall flee away from hence all whole. Plato wrote a book of the immortality of the soul, And he believed, that after this world ended men's souls should return to their own bodies. The Stoics said, this should be after the consummation of the world by fire. Cleombrotus when he had read over Plato his book of the immortality of the soul, Cicero Tusculan. quaest. lib. 1 precipitated himself 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 himself, red all the day & night before that same book of Plato. Epist. 103 Seneca in one of his Epistles, hath many notable speeches concerning the immortality of the soul: amongst the which the fear: I shall leave the body where I found it, I shall deliver myself to GOD: A great and generous thing to the soul of man, it can suffer no bounds to be prescribed to it, but with GOD. When Socrates had drunk the poison forced upon him, and had delivered his garment to his servant, as ready to die, jesting with cry to his friend said: I pray thee remember to sacrifice a cock to Aesculapius: which was then usual when a man had drunk a wholesome drink; thereby there was in him no fear of death. Christians then should be ashamed to fear death through ignorance, What shall become of the soul after death? seeing death is inevitable: the fear of it argues want of fortitude. And this much of the fear of death, which proceeds of ignorance, Now follow remedies and comforts against the fear of death, which proceed from infidelity or despair: Let such as fear death, through infidelity or despair, imitate the counsel following: Acknowledge all good, help, comfort to come from GOD: Repent, and be sorry for all thy sins in general, and for every one in particular, as thou canst remember them, confess them to GOD, and forsake them, Pro 28.19 Psal. 32.5 Isa. 28.17 then shall thou sinned mercy. Be oft and earnest in prayer to GOD for mercy and comfort, and desist not, albeit thou get no answer; but rather insist the more, Luke. 18 remembering the doctrine of CHRIST by parables that we should do so: james. 5 Desire the counsel and prayers of the faithful; above all things study to know CHRIST, and the power of his resurrection, Philip. 3.10 and the fellowship of his sufferings: for CHRIST hath swallowed up death in victory, 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 sleep, to teach us that the nature of death is changed to those that believe in him, john. 11.11 saying to his Disciples, Lazarus our friend sleepeth. In the true knowledge of CHRIST is our comfort, john 17.3 Act. 4.12 both in life and death: The two Cherubims looked to the Mercie-seare: the two Testaments looked unto CHRIST: He is the propitiatory that covereth the Law, the Pillar of fire to give light in darkness; the cloud to comfort and refresh in all temptations: Rely upon the mercy of GOD in JESUS CHRIST, and resolve to say with JOB, in thy greatest terrors, job. 13.15 Though he slay me, yet will I trust in him. Read often the holy Scripture, and meditate thereupon: Bee never idle, not too solitary. If melancholy trouble thee, take physic from a skilful and godly physician: read and meditate upon GOD'S promises of mercy to penitent sinners; and consider his dealing with them, how many sinners he hath made righteous, and enemies friends; & oft read and meditate upon 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. john. 3.14. Rom. 5.20. 2 Cor. 12.9 Rom. 16.20. 1. Timoth. 2.4. Meditate likeways upon the mercy of GOD to penitent sinners: as Moses, Aaron, job, David Solomon, Manasses, Hezekiah, josiah, Marie Magdalene, the forlorn son, Peter, the thief upon the Cross with CHRIST, Paul: for these examples may serve to teach us, though we sin, yet not to go on still, and proceed in wickedness; also not to despair of GOD'S mercy more than they: Rom. 10.12 for the LORD is rich over all that call upon him, and repent: therefore no man ought to despair: for this is a true saying, and by all means worthy to be received, 1 Tim. 1 15.16. that CHRTST JESUS came in the world to save sinners, whereby many have obtained mercy, Math. 9.15 unto the example of them which shall in time to come believe in him unto eternal life. Mark. 2.17 If Satan or thy own conscience trouble thee with these doubts and objections following, answer thus. Object. 1. My sin is so great, that it can not be pardoned. Answer. No sin in itself is so great but it is pardonable, to every one that can repent: No crime so great, but GOD'S mercy is greater: yea, the sin against the holy Ghost can not be forgiven, only because these that fall therein, can not repent. Hebr. 6. Object. 2. I sinne daily, and often fall in one and the self same sin. Answer. If thou sinne daily, repent daily: if thou sinne once, twice, 100, 1000 times, repent as oft. He who said, if thy brother offend thee seventy times seven times, forgive him, will forgive thee all thy sins, 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 live in this world, so doth he thee: and so long as thou livest, (if thou despise not his bountifulness and patience) he will give thee repentance before thou die. As for the hardness of thine heart, because thou feelest it, it is an argument of spiritual life: for death corporal or spiritual maketh us loss all feeling. Object. 4. I can neither believe, repent, nor cease from sin, albeit I would gladly. Answer. Pray with the man spoken of in the Gospel. LORD help my unbelief. Know also that thy desire is acceptable to GOD if it be unfeigned and constant. Object. 5. I am forced now and then to think evil thoughts and blasphemies against GOD, even against my will. Answer. These are not from thee, but from Satan: they are his sins, but thy crosses: thou shall be forgiven, he shall be rebuked, and punished for them. Object. 6. I can not be persuaded that I am one of these whom GOD hath chosen to life. Answer. Fare less can thou be assured that thou art a reprobate: for GOD may give thee assurance of thine election at thy last hour, and we live more by faith than feeling: therefore say with JOR, Though he slay me, yet will I trust in him. The sixth Chapter. Of the desire of death, and how that we may die both peaceably, and likeways well. THere be only two causes for the which we may lawfully desire to die: The first is, a longing to be with JESUS CHRIST our Saviour: this cause moved Paul to desire to die, Philip. 3.23 when he said, I desire to departed, and that I may be with CHRIST. The other causes why we may lawfully desire to die, is, that we may cease altogether from sinning against GOD, which we can not do, so long as we are in this body of sin, and of death. This also moved Paul to desire to die, when he 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 grief, trouble, pain, poverty, miscontentment, etc. are all unlawful: for GOD hath put us in a warfare, and hath appointed every one of us a station, which we should keep as obedient Soldiers, until GOD, our great Captain, and commander call upon us, and remove us. Wherefore are we to follow the example of Elias, 1 King. 19.14 who out of great grief said: Now LORD take away my life: Nor the example of jonas, when he said, It is better to me to die than to live: jon 4.6 But rather the example of David, Psal. 101.2 who said: I will behave myself wisely, in a perfect way, until thou come to me: And above all we should follow the example of CHRIST our Saviour, Heb. 12 Who for the joy so set before him, endured the cross, despised the shame; and is set at the right hand of the Throne of GOD. Therefore those Ethnics who commonly are accounted magnanimus, that for miscontentment slew themselves, as Dido, Lucrotia, Cato, and others, are truly to be accounted very cowards, that left their station, not keeping their place, until he that had placed them there had called them from it. Albeit Seneca giveth too great way to a man to kill himself; yet he was better advised when he said: I esteem most of them who come to death, without hatred of life, and admitteth death when it cometh, but draweth it not upon them Now that we may die peacablie and well: First, let us often meditate upon death, following the counsel of Seneca: In epist. Think ever of death, so shall thou not be afraid of it: the Poet giveth a reason hereof, saying, Nam levius laedit, quicquid praevidimus ante. That is to say, The less is every sore, that we have seen before. And Gregory said well: Death when it cometh is overcome, if before it come it be feared: And Seneca, In epist. No man receiveth death gladly, but he who hath prepared himself a long time before it. And in an other place: The entry of the door of death is troublesome. if we make it troublesome with torment of mind, and a troubled spirit with fleeting thoughts, coming to it without resolution; by the contrary, if we come with a calm spirit, death is most like to a sleep when we fear not. Next that we may die peaceably and well, follow the counsel of Solomon: Remember thy Creator in the days of thy youth, Eccles. 12.1 before the days of old age and death come. Thirdly; that thou may die peaceably and well, strive to walk with GOD, while thou art living, follow the example of Enoch, Noah, Abraham, so death when it cometh shall do no harm; but thereby shalt thou be gathered to thy Father in peace. Strive to be godly and righteous, and follow the example of Simeon, and the LORD shall let thee departed in peace. Be not like Balaam, who wished to die the death of the righteous, but would not live the life of the righteous: for he received not his wish. But lay thy account, that thou livest now that thou may die, and art content to die when GOD pleaseth, that thou may live happily for ever: live now the life of the righteous, and keep a good conscience so fare as thou can, and thou shall die in the LORD, be blessed, rest from thy labours, Rev. 14.13 & thy good works shall follow thee. Now if thou sin, (as no man living sins not) and be sensible of thy sins and manifold infirmities, and imperfections: then be instant in prayer to GOD, in the name of his Son JESUS CHRIST that he would forgive thee thy sins, which thou hast committed, supply that which thou hast omitted, restore what thou hast lost, heal what is sick in thee, cleanse what is unclean in thee, enlighten what is dark in thee, assuage that which swelleth in thee, inflame that which is quenched in thee, repair that which is broken in thee, recover what is neglected by thee, amend what is gone astray in thee, make plain which is rugged in thee, restrain that which is curious in thee, call home again that which wandereth, place aright all which is out of order, sanctify that which is whole by his holy Spirit, until he crown grace in thee with glory hereafter. To conclude this point, one sayeth truly, Kemp's imitation of CHRIST. he who hateth the world perfectly, and followeth godliness zealously, and will be admonnished willingly: and indevoureth to mend his life seriously, and can obey his Superiors gladly, and deny himself throughly; and take affliction for CHRIST JESUS sake patiently, giveth notable tokens he will die a good man. Finally, that thou mayest die both peaceably and well: In the midst of the agony of death, Psal. 51.5 say with that Princely Prophet DAVID, Into thine hands O LORD 1 commend my Spirit: Luke 23 46 and with our Saviour JESUS CHRIST, Father in thine hands 1 commend my Spirit; Act. 7.59 and with STEVEN, LORD JESUS receive my Spirit. If at that time Satan, or thine own conscience trouble thee, in respect of thy guiltienesse of sins, and of GOD'S justice, close thine ears at these cries in the agony of death, and answer nothing, but commend thy cause unto GOD: Close lykewayes thine eyes in the hour of death, and CHRIST shall send his Angels to convoy thy soul. This is the counsel of Mr. Luther, If thou feel great pain in thy body 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' practice, when he was dying. GOD grant we may so live, that in the hour of death we may rejoice, through CHRIST JESUS our LORD. AMEN. olive tree olive tree An Aenigmaticke description of old age, and death, taken out of ECCLESIASTES 12. The Text. THe Sun the Moon the Stars darkened. The Clouds return after the rain. The Keepers of the house tremble. The strong Men bow themselves. The Grinders cease, because they are few. They that look out at the window are darkened. The doors are shut in the streets. The sound of the grinding is low. He shall rise up at the voice of the Bird. All the daughters of music are brought low. They fear that which is high, & fear in the way. The Almond tree shall flourish. The Grasshopper shall be a burden and desire 〈◊〉 fall. Man goeth to his long home. The mourners go about the streets. The silver cord is loosed. The golden bowl is broken. The Pitcher is broken at the fountain. The Wheel is broken at the cistern. Dust returneth to the earth as it was, and the Spirit to GOD who gave it. The Exposition. OUR sight fail. Diseases follow, one after another, forrunners of death. The hands become feeble. The legs bow under the body. The teeth fail, lousing, consumng or falling out. The optic vein fail, ere the eye strings break. The speech faileth. The teeth serve not for chawing of meat. Host, lest din, the crowing of a cock wakens him. The voice is hoarse, the breath weak. They can not go, and fear at every step to fall. White hairs cover the head. Appetite or use of lust fail. Man goeth to the grave. His friends and neighbours attend the bringing out of his corpse. All the sinews of the body stretched out. Both head and heart have no function. Vena cava which received blood from the liver hath no use. The head draweth no exhalations from stomach or liver. The body made of dust, after death returns to dust The soul inspired by GOD, returneth to GOD. The paraphrase of this Text, and exposition thereof in Meater. DEath when it comes, it so benumbs, and overcomes, Our body, and their members every one. That the Sun bright, Moon and Stars light, do from our sight, Obscure themselves, and darkened are anon: The Clouds return again, Though rain run out, Upon us meakle pain Is poured out And then our hands, with all their bands That did before our Tabernacle keep: Tremble and shake, and we do quaike, For fear of coming of so long a sleep. Our limbs that bure, our body sure, cannot endure, But then bow down themselves, though strong before: Our teeth which were, as Millstones fair, gi'en then to spare, As broken, lose, and in part lost their 〈◊〉 Also our Optic veins, That looked throw Our eyes broken with pains, Leave their window. Then fail our speech, whereby we teach, Our hearers for to understand our mind, That door is close where throw came voice, And we of dumb men made another kind. The grinding din, our mouth within, doth then begin, to be so low, that none can hear it, when we seem to eat For why the crew, of teach to chew, are then so few, That little they can serve to break our meat, Then doth a little host, Or pituite: Or voice of birds boast, Our sleep so sweet. And then our voice, which made sweet noise, And instruments of music every one, Do hold their peace, and have no grace, So weak and hoarse they are, and all undone. He who would gang, doth fear the wrang, & the least pang Of stone, of stock, or block, is in his way: He is so weak, the smallest straike, makes him to quaike, Lest he should fall, even in the middle day, Then buds the Almond tree, With flourish fair: Man's head then may we see, Full of white hair. And even just as the Locust, Is shaken off for weakness, and down fall, So dust, hath lost all lust, No more desire, nor pleasure for it call, Man goeth home, unto his tomb, the dead among, Where he must bide for many days and years; His Kinsfolk dear, and Neighbours near do then appear, To carry forth his corpse, and then it bears. The silver cord is broken, The bodies band, The sinews all are strooken, He cannot stand. The bowl for gold would not been sold. The head or heart (I mean) is broken quite: The liver vain, at his fountain, Like broken pitchers, skaile; the blood perfect. And that round Wheel, which once did reel, as we now feel Is broken down, even right above the Well: I mean the head, when we are dead, stands in no stead, To draw up food from livers stell. Earth doth then to earth return, Even man to dust; His Spirit to GOD is borne, Who is most just. Remember man, thy Maker then, When thou art young and strong, before these days: For thou wilt weary, and cannot tarry, To serve thy God, and sorrow for thy sins always. FINIS. VICISSITUDINI OMNIA SVBIACENT SOLA VIRTUS CADERE NON POTEST nine-spoked wheel device