to come As the Scripture sayth Blessed is he that is alwayes fearefull And by this the olde Doctours Hierâ—ome and Augustine 〈◊〉 wryte that Plato that excellent and moste noble Philosopher dyd forgoe the delicate and beautifull Cittie of Athens â–ª with â—â—â—tayne of his Schollers choosing rather to dwell in an olde thinous Vyllage beeing often with Earthquakes and Tempestes wel neare ouerturned so that by the frace of daungers and death they myght in themselues mortifie the vicas of the fleshe withdraw themselues from concupiscence and all other vices For so muche as the Gentyles haue done this howe much more I praye you ought Christians to withdraw themselues from delectations by remembring the daungers of death And that by this the preme ditation of death there might growe in vs such an healthful feare The disposition of him that dyeth is to be consydered to behold the present howre of the separation of the soule from the fleshe whereof man hath a naturall feare for then man altogeather waxeth pale his feete waxeth colde his weake hands becommeth blacke his countenaunce chaungeth colour his eyes becommeth dimme and sinketh in and for intollerable pangues of paynes they are turned vpwarde See how his hart waxeth faynt his forehead shrinketh all his members waxeth flyffe his chinne falleth his pulses chaungeth theyr course his breath gathering it self from the innermost bowels doo altogether forsake the body The paines of death do then appeare deadly pangues stinging with the mortal stinges the very harte which fyrst of al begynneth to lyue and last of al doth dye And last of al there commeth breaketh foorth a dead sweate shewing that Nature is ouercome And thus being vanquished by griefe the soule is cast out from hir dwelling place If we wyl consyder this disposition of them that dye and do dilygentlie imagine that the lyke wyl short lie happen vnto our selues there is no doubte but we wyll consider the healthfull feare of death ¶ THE MANER howe to dye well Written in Latin by Petrus de Soto AL men must nedes dye a punishment assigned vnto vs for that sinne of our fyrst parentes Mortalitie that is â—euitable death is test cast vpon vs for that Adam and Eua did eate of the forbidden fruit wherby they sinned against the lord And as sinne was first commited so death presently folowed By syn they lost life gained death For as by doing well they shoulde haue obteyned immortality to themselues their posterity so by doing the contrarie they haue gained death mortality to them vs for euer from the general sentence whereof none shal escape lest that any one shoulde haue cause to exalt himself aboue another if he might freely escape the same The certentie of death and the vncertayne howre thereof NOthing is more certayne then death but the howre the place and maner thereof none knoweth For who is he that knoweth when where and after what sorte he must dye whether he shal dye a good or a shamefull death whether hee shall ende his lyfe by sword fire or water or by any other kynde of death No not one truely For death more diligent then our shadows at al times and places continuallye geueth his attendance laying for vs his trappe thinking at euerye houre vnwarely to intrap vs therein Who is then so foolish as to assure himselfe to lyue but tyl night of what age soeuer hee be of For what other thing is our life but the verye beaten pathe and straight way to death Hee therefore that is wise loketh prepareth him selfe for death and at al tymes and in al places is continually ready to dye For death is at the gates of old men and lyeth in a readines to oppresse ouertake yong men the houre when the Lorde reserueth and keepeth to himselfe to the ende that we beeing vncertayne when to dye shoulde the rather prepare our selues to dy And whylst we haue our perfect health memorie we ought to acknowledge our redeemer to cal vpon him betaking our selues altogether vnto his clemencie great mercye And in no wise to detract the time to the laste houre and extreme instant of death For death most commonlie assaulteth and oppresseth those whom he seethe most vnwilling and the worst prouided And as death findeth the man so man shall finde death The perfect man dyeth in securitie and gladnes the iust manful of hope fayth and assured confidence and the vniust dyeth in stare and desperation VVhy Iust men doe wishe for death WE do continually walk amongst innumerable dangers that is the dangerous snares of our aunciente enimie the diuel the bloody swordes of the wicked the intollerable greefes paynes and labours of the body The habitation or dwelling place of the body wherein we dwel is ruinous the worldely sea wherein wee fayle is ful of stormes dangerous wrackes no earthly thing wherein wee can delight our selues lacketh great perils and that wherein wee thinke we finde great felicitie therin alwayes consisteth our most miserie and calamities But yet our benigne Sauiour doth not without heauenly prouidence appoynte suffer that this our mortal life shoulde be so replenished and fylled with those so great calamities paynes and perils And also doth according to his profounde wisedome prouidentlye ordeyne and appoynte them I meane those temporal paynes which we do abide to the ende that wee shoulde repent vs of our former sinnes and amend our present lyfe and diligently to care for the lyfe to come and that we shoulde willingly contemne the worlde and set at noughte this transitorie life erecting and lifting vppe our mindes soules and hartes vnto the almightie God â–ª earnestlye affecting the glorious euerlasting life with feruent desire from the bottome of our hartes Our forefathers which in times past tasted but verye litle of this glorious and heauenlye sweetnes did yet abandon al earthly vanities abhorred the delight of the world despised and quite forgot this transitorie life most painfully labouring with al diligence to obteine the vnspeakeable pleasures of heauen greedely thirsting for the eternal blisse saying with the Apostle â–ª O wretched man who shal deliuer me from this mortal body My desire is to be dissolued to be with thee O christ for as the Harte desireth to come to the fouÌ„tains of fresh waterâ— so doth my soule O Lorde desire to come to â—hee Although death bringeth vnto vs suche and so many pleaâ—â—res and that through it the soule is carried thither where it shal eâ—â—â—auy liue yâ—â— we ought not to dâ—â—â—â—te nor argue of the rest of our life which is presâ—â—lbed by God neyther ought werâ— bee the causeâ—s or procâ—reâ— of our owne death For as we 〈◊〉 not hither by 〈◊〉 owne appoynâ—ment so ought we not to be â—hâ—â—â—â—â—rs of ouâ— ende before the â—ime appoynted vnto vâ— by god Hereby I iudge him to be altogether forgetful of himselfe and litle to regarde his owne state that thinketh his time in this
THE MANER TO DYE WELL. An Introduction most compendiouslie shewinge the fruytfill remembrance of the last fowre things That is to say Death Hel Iudgement and The ioyes of Heauen Gathered out of manye good Authors both comfortable and profitable to the diligent Reader Learnedly instructing howe to prouide for Death ¶ Imprinted at London by Richard Ihones 1578. ¶ To the Reader TO stirre vp a more diligence of the inwardenâ—aâ— in vs our Lorde Iesus putteth foorth this similitud knowe you that if the houshold Father knew at what time the Theefe would inuade his house he would surely watche and woulde not suffer his house to bee broken By this Household is vnderstanded the thoughtes of man and also the invvarde and outward motions and deedes VVhich housholde vvoulde be to lasciuious and vvanton if by the diligence of the Father they vvere not corrected and repressed For if the father be vvearie of his care vvho coulde be able to shevve hovve proude and insolent the thoughtes eyes tongue eares and other members vvoulde become This house is the conscience vvherein this Father dvvelleth and gathereth together the treasure of vertues for vvhich he doth vvatche diligentlie least the house should be broken vp â–ª And it is not one but many Theeues that vvould commit this buglary and robbery For euery verâ—â—e hath a â—ice incident vnto it The cheefe Theefe is taken to bee the Deuell againste whom and all his atmie the saide father if he be not negligent doth watche and warde his house appointing Prudence in the firste warde who vnderstandeth what is to be admitted and what is to be kept out Next vnto her is placed Fortitude to withstand suche enemies as by her warning he seeth to come neere And Iustice sitteth in the middest to geue to euerie one his owne And euerie houre is to bee feared for it is not knowen in what houre the theefe wil come VVe oughte alvvaies to watche least the sleepe of sinne do vnwares creepe vpon vs Now these thinges beeing thus ordered the Memorie of death desireth to come in and is suffered to enter who being demaunded to say what he was and from whence he commeth Hee answered that he would say nothing except all were commaunded to silence VVho obteyning his request began in this order My name saith he is Memorie of death and I foretel you that death is comming Prudence speaking for al putteth the question saying VVher is death Memory ansvvereth I know where he is for he draweth very nere but the houre of his comming I knowe not Prud. VVho commeth with him Mem. A number of Deuilles bringing with them greate bookes in which are written the offences of man and they claime those whose sinnes are written therein and they will violentlie draw with them both their soules and bodies to hel Prudence VVhat thing is hell Mem. Hel is a place of vnmesurable sorowes miserie and darknes there is eternal horror there is no hope of goodnes nor seperation from euyl Euery man that is there hateth himselfe and al others There is weping and gnashing of teeth There is no voyce there heard but Alas Alas Alas they haue no vvord but Alas The deuelishe tormentors doo tormente and are tormented and of them there shall neuer be ende nor remedie Suche a place is Hel and a thousande times worse Prudence O God what shall wee doo My brethren heare mine aduise and geue me yours Be ye faithful watche and pray doo good not only in the sighte of men but in the sighte of god Temperaunce Let vs goo before his face with harty repentaunce and let vs prayse him in Psalmes Bee you sober and watche Fortitud VpoÌ„ whom do you stay Be strong in fayth Comfort your selues in our Lorde Arme your selues with the armour of God Take vppon you the harneys of Iustice the target of Faith and the sworde of the holie Ghost which is the word of god Iustice Let vs lyue sober iust and godlie Sober to our selues iust to our neighbours and godlie to god Let vs not do that to others vvhich vve vvould not haue done vnto our selues Prud. Behold another Messenger verie comelie and pleasaunt vvho seemeth to bring some good newes Iustice Let him come in peraduenture he wyl make vs mery for this first messenger hath terrified vs Prudence I vvill admit him Come in VVho art thour Messenger I am called The loue of eternal lyfe Keepe silence for I can not be heard vvhere tumult is Iustice Yf vve did keepe silence vvhilst the Memory of death spake of iustice we ought to be silent when thou speakest Desire of eternal lyfe I haue seene such thinges as no man is vvorthy to speake of I sawe God the maiestie of the vndeuided Trinitie but yet as it vvere through a glasse that brightnes vvas so cleare that mine eyes dasled to beholde that clearenes vvhich passeth all vnderstanding Yet notwithstanding I behelde a litle vvhyle our Lorde Iesus sitting on the right hande of his father who did so farre excel all creaturs that the Angels themselues desire to beholde and looke vpon him And I sawe vppon his bodye the woundes of his passion wherewith he redeemed vs But not being able any long time to looke vpon this brightnes of the sonne of God I turned mine eyes vpon the orders of Angels that stand before god I behelde also the Prophets the Apostles and Martirs and an innumerable companie of blessed Soules from whose eyes God hath wasshed awaie all teares they doo see the king in his Maiestie and were all appareled in long white garmentes lyuing a lyfe without ende W. B. Of the fall of man and the punishment by death for the same and of the vncertaine howre of death BY shine against the lyning Lorde olde Adam our first Sire Death to him selfe and al his séede hath gayned for his hyre Mortalitie and temporal death this gift our Parents wonne In Paradise the fruite forbyd to eate when they begonne First sinne began and after death in haste dydit ensue By whome ech man must passe herehence as sure as God is true Lest some men would them selues extol too farre aboue the rest If that they shoulde in freedome quite escape this feareful blast Then Death nothing more certen is no doubt thereof we see But no man knoweth the houre ne place nor what his ende shal bee Whether by dint of edged sword or heate of flaming fyre Or roaring wanes of raging seas pale Death shall paye his byre No place nor time there is but Death in watche and wayte doth lye Man to intrappe if that he can vnarmed him espie No shadowe darke on massie corps more duely doth attende Then lurking death who alway séekes Man to confounde and ende What man is he that standeth sure tyll night to drawe his breath Our life beeing the open way that straight doth leade to death The wise therefore remembring oft that once he needes must dye His lyfe at euerie howre to yeelde prepareth wyllingly
by him may do ¶ A redie Instruction and godly exercise for an happy death spoken as it were in the person of Christ vnto the Soule Translated out of the Booke called Pharetra diuini amoris O Thou soule as nothing maketh the loue of the worlde to seeme more folishe and sooner prouoketh vnto thee the happy contempt of al things which are created then the true consideration of this short lyfe due regarde of temporal death by which death al worldly endeuours all earthly honour all vading pleasures all vaine thoughts al hurtful desires transitorie ioye doth perish So nothing doth more reioyce the louing soule then that it beleueth hopeth to be associated vnto me to be altogether drowned in me Where henceforward there shal be no euyl no sin no seperation no daunger no feare nor griefe where in perfect charitie the soule shal continuallie praise alwaies magnifie stedfastly obey and perfectlie please me And lykewise it shal continuallie be with me where it shall neither requyre loue or affect any thing besides me but I shall be the sole possessor of it And for so much as these things caÌ„not perfeetlie happen vnto thee in this lyfe tyll such time as thou shalt be plast with me in my kingdome where al thy desyre shal be satisfied in louing and praising me where I shal be al in al Therefore thou dost iustly require with al thy hart mayst lawfully desire that which is contained in the praier which I haue left with thee which peticion is Let thy kingdome come Therefore my Daughter if thou dost entirely loue me if stroÌ„glie thou affectest to come to heauen if ferueÌ„tlie thou requyrest to see thy kingdome which is this estate whereof I do speake then in this maner with signes praye thou that my kingdom maye come Wherein thou shalt be vnited vnto me in perfect charitie and altogether drowned in me And for that as I haue sayde this can not be but after death which caused my Sainctes in patience of lyfe to wyshe for death which is the verie porte or entrie vnto life Wherby thou mayst see that the soule which perfectlie loueth mee feareth not death For what doth the soule loose by departing out of this vnhappye life surely nothing but the waye to offende snares of sinne occasions of ruine deceiptes of enimies hir owne proper fragilitie and feare â–ª and such like innumerable daungers which do blinde weakeÌ„ and chafe the soule passing ouer the labors of the body which are alwayes changeable and vnstable The soule in this worlde wisheth for many thinges that should not be obtained not knowing that which it would haue It coueteth desyreth many things which can not be The soule being ignoraunt blinde in many things walketh in dauÌ„ger and darknesse not knowing howe it may be ridde from them Why then should not the soule willingly wish and hartelie reioyce to see it selfe deliuered from these innumerable sorrowes and heapes of daungers O thou soule what doest thou feare Why wyshest not thou for death Seeing thou art not hurt by death nor yet canst loose any thing by death if thou haue forsaken the loue of al worldly things Wherfore I tel thee it is daungerous to loue any earthly thing For to tel thee truely I say that by louing them thou imbracest very daunger it selfe Therfore I as one that tedreth thy welth do admonish thee that thou before thy death wilt quite forget al earthly loue and feare not death if I be he whome thou doest onely loue in this life Reioyce then that thou doest die for that is the onely meane wherby thou mayst come to me But peraduenture thou fearest somewhat els as the losse of worldly goodes or some other like thing Knowe thou then that there is nothing in this world whatsoeuer it bee that thou doest possesse be it neuer so greeuous vnto thee but needes thou must forgoe the same Thou art likewise in extreme feare and standest in great doubt whether thou arte worthy to be beloued or hated of me Thou knowest not how I wyl accept thee neither whether I shal receyue thee to peace or paine O my daughter the knowlâ—dge of these things beloÌ„geth not vnto thee Wherfore stay holde thy selfe contented for a while For although thou doest all thy lyfe tyme and at the verie howre of thy death continue in my faith fearâ—st hopest in me yet canst thou not for al this of thee selfe either liue a perfect life or dye a godly death For only by me thou dost attayne come to eyther of these Howe thinkest thou then if I geue thee grace to liue well am I not likewise able to graunt that thou shalt dye a happie death Seeing then that thou haste and gettest al thinges by mee why doest thou assure thee selfe of th one doubting and dispairing in thother for thou canste not of thee selfe neyther liue nor dye wel Trust therefore in me cast al thy care vpon me turne al thy greefe vpon mee for as in thy life time so neither at the howre of thy death canst thou of thee selfe withstande anye temptation nor escape any offence If in thy lyfe tyme I did not forsake thee If in time of temptation I did stroÌ„gly assist thee and strengthned and enabled thee against thine aduersaries I wil likewise doe the same for thee at the very last houre Thou doest neuer go armed with thine owne armour into the feelde but alwayes presumest vppon mee If thou wilte leane and staye thee selfe vpon me I wyll fight for thee and I beeing thy champyon and defendour what shouldest thou then neede to feare whiche in respecte of thy selfe art of no value And for the manner and order of thy death take thou no care for no kinde of temporal death can hinder the Iuste Care thou not therefore after what sorte thou dyest whether in thy bedde or in the feelde for that ought not to be feared After what sorte soeuer thy life is bereft iroÌ„ thee eyther by violence or otherwise care thou not seing it is natural to dye If there bee one kind of temporal death happier then another then were my Saints vnhappie of whome the greatest number in the sighte of the worlde and to the iudgement of men ended their liues with moste vylest death Which of my holye Martyres hath past ouer his full course ended his lyfe by natural death Which of the Martyrs is there that hath bene done to death eyther vpon the painefull crosse or by force of wylde beastes or by rage of flaming fyre or by dint of cruell Tirauntes sworde Not one truely It hindreth not therefore any whit whether thou diest eyther by the raging pestylence or by the sencelesse disease of Apoplexa or any other death eyther in thy bedde at home or in the feelde abroade Beware and watche thou onely that thou maist be found in perfect fayth hope and charitie and then no kinde of death nor funeral can
hinder thee Although I speake to thee O beloued soule I do meane and speake these thinges also to those which are as yet vnperfect aduising and counsayling you al to loue innocēcie and hate euyl What soule soeuer thou be that offendest be sory and repent and so repent if thou doest meane to reape the fruites of true repētance that thou doo not returne to thine olde sinnes nor to the occasions therof Looke alwayes for death and so prepare thee selfe for it as though euerie howre should be the instaunt therof And lest weake soules should lacke any kinde of godlie instruction whereby they might the better prouide them selues to dye I wyl adde more to this which I haue sayde Marke well the wordes of mine Apostle which thing the matter it self doeth plainely shewe You haue no stedfast dwelling nor permanent cittie sayth he in this trāsitory world for such a cittie is onely to be looked for in the worlde to come vnto the which this world is nought but the way and pilgrimage which iourney and pilgrimage is ended when your life is determined Death is the end of al men that boundeth and leadeth directly from the pilgrimage wherein you now are vnto the region whervnto you cast your course in suche dyrect sorte that there is none other way or gate through which you cā enter or departe out of this Pylgrimage into your countrey but onelie by death As there is no assuraunce of lyfe so there is an assured certenty of death but this indyfferent betweene the good and the euyll that being mixt in this perigrination they be al but straungers and they al do long to come to the blessed kingdom although they al walke not in the ryght path Al you so lōg as you are in this iourney although you stray you may returne to the ryght way againe And when you come to the ende of your iourney euē at the very gates therof at the extreme instant of death some go from eryle to lyfe and other some go to myserable and eternall death You ought not therfore lightly to esteeme nor forcelesse with a neglygent conscience to consider in what sort you shoulde come to death For then must you forgoe leaue behind you al thinges whatsoeuer you put any trust or confidence in whether it be riches honour friendes or any other vanitie whatsoeuer for at the howre of death they shal profite nothing but must be al left behind and you fellowlesse without companye shal goe alone before the tribunall seate of almightie God thereto receyue accordinge to your workes What greater blindnesse madnesse maye there be then to take pleasure or reioyce in any thing that may happē vnto you whylst you trauaile in this iourney or to loue any transitorie thing that neither auaileth or profiteth the soule And as it were cast into a certayne sodaine madnesse with a drye wythered conscience without God to seeke for such things as are altogether fleshly and rashly to rush and thrust foorthe after externall thinges onely neglecting slouthfully tyme and godly occasions wherby they might amend their liues taking no regarde nor heede to the spiritual estate of their inwarde man And in this maner you doe runne headlong vnto death O how many are in this very point deceyued Loe here how they are intraped wrapt vp and taken in the deceytful nettes and priuie snares of this transitorie and miserable worlde See howe vnhappilie they are taken captiues and compelled to drawe the yoke of the diuell that thus vnaduisedlye come to death with blinde and hard hartes O howe vnhappie bee their liues that neglecting death prepare not for their owne health They whiche hinder the soule and with pleasure pamper theyr fleshe forgoing althinges behouefull and necessarie for theyr saluation are worthy to be cut of an cast away Euerie man ought so to liue at euery howre as though the same were the last howre of his life wherein he should go to heare the iudgement of god And right now if not oftner alwaies he ought to cal present before his eyes the dreadful houre of his departure from the fleshe for the soule shal be iudged for euery word work and thought Alwaies and presently thou oughtest so to rule thy self that by thy nowe doing thou shouldest be found in such a readinesse as in tyme to come thou wouldest wyshe thou shouldest be found in when vndoubted death shal appeare It is therefore the parte of a foolish and madde harte to deferre the correction of life vnto that time wherein the ende of lyfe appeareth and when there is no further hope of life At what time we ought not neede to be amended but rather being amēded we ought to meete our god Departing out of this life thy soule forgoeth not onlie al offences but also leaueth al other thinges behinde it And yet art thou not sayde then to forsake sinne whē thou canst sinne no more Therfore whilst thou hast power to sinne forsake it seeing that true repentāce can neuer be to late notwithstanding that such repentance as is deferred to the last howre is much doubted whether it maye be called true repentance or not If the feare of damnation do so much trouble thee at the howre of thy death take heede then that thou prepare what remedie thou canst to preuent the same I feare me thy feare groweth not by charity for that thou didst offence me thy Lord God but that it commeth only of the proper loue thou bearest to thee selfe Thy onely cause of griefe is for that by thine owne offences thou hast gained death and eternall damnation whereas if thou hadst truely repented thy chiefest cause of sorowe shoulde be in that thou wast vnobedient stubborne vnthankfull reprocheful and that thou yeeldedst not due honour vnto me This ouer great lamēting of thine owne cause doth iustly argue that if there had bene no daunger or if sinne should freelie escape vnpunished thou wouldest neuer bewayle thy sinfull estate although thou hadst continued therein a thousand yeres The true repentāce whereby the soule is reconciled vnto me is grounded only vpon charity doth continually lament and repent that it hath so often despised me the best the greatest faithfullest Lord God Creator redemer And that it hath exalted it self so hyely so proudlie so arrogantlie and vnobedientlie against me it being but dust and of no value Whosoeuer he be that meaneth to dye well let him as mine Apostle teacheth lyue soberlie iustlie and godly For after a good and iust life foloweth an happy death For the death of my Saints are precious in my sight by what death soeuer they doe depart out of this life whether it be by water or by fyre or in their beddes And for a preparation thervnto in the meditation whereof a wyse man spēdeth the whole course of his natural lyfe take here this short exercise whereby euery Christian may in suche sorte admonishe and direct himselfe in such order as he
needeth not to feare death so as hee be founde according to this instruction it shal suffice ¶ Wholsome admonitions to dye WHatsoener things at the howre of thy death thou wouldest haue to bee done doe thou the same presently and whatsoeuer thou arte by duety bound to doe commit not the charge thereof vnto others For if thou thy selfe wast negligent and carelesse of thine owne wealth and busines howe thinkest thou that others wyl take any heede or regarde to thy health Beleeue not vncerten thinges and vaine promises neither commit thyselfe to doubtful chaunces Liue so behaue thee selfe that thou mayst be so quieted in thy conscience as though this were thy dying daye Neuer go vnto thy bedde before thou hast accoumpted with thy selfe the maner state of thy life Examine thy selfe calling thy harte with al thy sences to iudgement and knowe whether thou be the better or the worse for this daye Neuer go thou to bedde with such a coÌ„science wherein thou fearest to dye If thou doest finde thee selfe in such state as thou doest feare to die search out the cause therof for peraduenture there be some sinnes of the which as yet thou hast not perfectlie repented thy self or else thou forsakest to acknowledge confesse them or peraduenture thou doest refuse to abstaine froÌ„ the occasions thereof or thou liuest vnder the daunger or obedience of some man or as a peruerse maÌ„ thou dost continue in malice or in the vniust withholding of other mennes goodes or thou art too much addicted bent to the couetous desyre of worldly wealth carnal sensualitie or rauished with the vnlawful lust of some creature or being so deepelie drowned in the greedy desire of earthlie visible thinges in such sort as thou canst by no meanes be withdrawen from them coueting for nothing of that which belongeth to the Soule foolishly looking and lyking in al external things lothing and vomiting out al heauenly thinges The cause that mooueth thee to feare death is that thy guyltie conscience foretelleth thy feareful minde the torments whiche are prouided for thy sinneful soule after thy death Which soeuer of these resteth and raygneth in thee cutte them off persecute them and with all thyne endeuour doo what lyeth in thee to deliuer thy selfe from them Imbrace my crosse and folow my footesteppes and they shal be a great furtheraunce to thee in this thine attempte and with rigour of minde holy hatred against thy self proclayme thou open warre against al vyces with a determinate wyll not to sinne renewing oftentymes this holy battayle without ceassing And least thou shouldst be ouerthrowen for weaknesse and want of courage contemplate and earnestly beholde the examples of me and of my Saints commending thy selfe to the prayers exhortations of good meÌ„ reposing thy selfe with inwarde and wholsome inspiration be occupied in prayer and godlie reading be neuer ydle loue solitarinesse and sylence These and such like driue away euyl thoughts froÌ„ the harte banish the feare of death When thou coÌ„mest to the ende of euery day say vnto thy self Now my life is shortned by one day And when thou rysest in the morning saye O God I am by one night neerer to death then I was ¶ An Exercise to be vsed in the Morning or at other times when you thinke conuenient ALmightie and eternall God my Creator and louer I praise adore and blesse thee for that in mine offeÌ„ces and vngratefulnesse thou hast so mercifullie and leysurelie forborne suffred me to liue euen to this houre wherunto by thy benefits thou hast brought me geuing to me thine vnworthy reprocheful seruaunt both life necessaries therunto beloÌ„ging appointing Angelles to be my keepers O good God who knoweth whether tyll euening my life shal be prolonged or what death is appointed forme O merciful Lorde God heauenly father graunt that I may with harty repentaunce truly repeÌ„t â—â—y sinnes inwardly bewaile that â—â—et I offended thy godly maiestie Suffer not my soule to departe this body before it be through thy mercie perfectlie reconciled and adopted vnto thee by thy grace bedeckt with thy merites and vertues inflamed with perfect charitie and acceptable vnto thee according vnto thy wyl O mercifull Lorde Iesus Christe if those thinges whiche I desyre doo stand with thy pleasure grauÌ„t them I beseeche thee although I be not worthy to be heard yeelde and geue I beseech thee of thine infinite mercie that by the merites of thy passioÌ„ I may be purged from al my sinnes And that at the howre of my death I maye be striken with true and vehement contrition and being knitte with thee in perfect charity I maye immediatly flit vnto thee my sweete Redeemer safelie and freelie from al dampnation Neuerthelesse in al these my requestes O best beloued Iesu I do fully and wholy offer and resigne my selfe vnto thee to be altogether disposed ordered according to thy wyl and to suffer for thy glorious sake desyring this one thing at thy hands that thou wilt remember my fragilitie vnworthinesse vnstablenesse miseries together with thine owne goodnesse and most charitable mercy praying thee neuer to forsake or leaue me but that thou wylt alwaies possesse and gouerne me according to thy wyl Amen ¶ An oblation of Christ and of his merites vnto his Father OMnipotent and benigne Father al the paines dolours checkes punishmentes rebukes and labours of thy onelie begotten Sonne Iesus Christ lambe immaculate which he vpon his owne body hath suffred for my sake his trauels with the afflietion of al his members for me his bloudshed and feete nayled for me his most noble and godly soule seuered from his delicate body for mee his infinite vertues and merites the strength also of his body soule and al thinges the hare lyfe in him yeelded to death for my redemption inseperately notwithstaÌ„ding vnited with the Deitie Christ also thy blessed soÌ„ne God man omnipotent both weakned looking downe glorious working myracles and hanging vpoÌ„ the Crosse I do here offer vnto thee in exaction satisfaction of my synnes al the worldes and in mortifying extinguishing of al my passions euil affections sinful vices in steede and supply of al my negligeÌ„ce and in the laude and prayse of al thy graces benefites O heauenly father haue coÌ„passion vpon me for his sake haue thou mercie vpon me for the loue of thy beloued sonne Iesus Christ THere beâ— which doe prefixe a certaine kinde of exercise vnto them selues as death were present preparing themselues euerye fyue dayes continually in suche sorte as though they shoulde dye presently The fyrst daye they do remember death the presidentes and horror thereof to whom they do wyllingly yeelde The seconde daye they do thinke vpon theyr sinnes and them so busie and diligently they do confesse as though presently after theyr confessioÌ„ they should die passing ouer that daye in sobbes and teares The thyrde day with the greatest deuotion they can
I wishe and loke for thee I runne to meete thee and I doe renounce all things that are not of thee Whatsoeuer thou wilt I wyll and whatsoeuer thou wylt not the same I wyl forsake Whatsoeuer thou doest detest I doe refuse it and whatsoeuer shal hereafter happen vnto me coÌ„trarie to this my present minde I beseeche thee my God not to impute the same vnto me neither according vnto that but accordyng to this present choyse of my soule iudge me For al thinges whiche I ought not to doe I doe here vtterly forsake them And if at anye time hereafter I shall chaunce by any sinister occasion to agree to any thing that may be a cause to withdraw thy nâ—â— dyd from me I do 〈◊〉 this 〈◊〉 vtterly 〈◊〉 and dâ—tâ—â—â—tlys satile O Lorde Iâ—â—â— if it please thre or if if maye stande 〈◊〉 thy glâ—â—y â—â—auÌ„t I beâ—â—eche thee in this my present lyfe â—hat I 〈…〉 and 〈…〉 wherein I haâ—e oâ—â—â—nded â—â—om al the pâ—ines 〈…〉 â—â—â—â—â—uedlie I â—â—ght to 〈…〉 And that thâ—◠〈…〉 of thy 〈◊〉 â—â—â—ned farry afte◠〈…〉 〈…〉 Lorde Iesu 〈◊〉 my 〈…〉 ¶ 〈…〉 or lâ—st 〈…〉 therto be saye 〈◊〉 to be â—â—ought 〈…〉 vp on at the howre 〈…〉 〈…〉 seath 〈…〉 IN the name of the Father and of the Some and of the holie Ghost I Hâ— a wretched synner â—â—deemed with the precious bloud of our Lord Iesus Christe through his greate merry and loue not by my merites do confesse and â—â—knowledge openly eyther by this wryting or by these my wordes before God omnipotent and before you that are here as witnesses if there needeth any that I aâ—â—â—â—â—d doo dyethe true serâ—â—unt of our Lorde Iesus Christe as it becomâ—eth a true Christian I do beleeue and confesse generallie all and euerie parte and Article of the Christian fayth wherein euery Christian beleeuer is â—â—â—â—â—de is beleeueâ— And chiâ—sâ—ie the vâ—iuersall 〈…〉 â—oâ—teyned in the twelue Articles of the Christian faith either openly expressed or by reason excluded According as through the holye Ghoste by the twelue Apostles and by the true gospel they were delyuered vnto vs And to be shorte I beleeue so muche as a true Christian ought And I do with all my harte reioyce to dye in this immoueable and fyrme Fayth holding this scripture in my handes and offering it vp as a most defensible and inuinsible shield against all the inuasions and deceiptes of the diuell And if which God forbyd it come to passe that by the temptation of the diuell or by the violence of my disease I shall happen to thinke speake or do any thing contrarie to this pretestation Or that I shall fal into any error misbelefe or dispaire Yf any of these doo chaunce vnto me I do here in the presence of you al reuobe vtterly renounce the same in such sorte as I woulde do if I had my perfect sences For this I cal you al which are here present thee my good Angell vnto whose custodie I am coÌ„mitted that you as witnesses may testifie this my protestation and confession before the omnipotent and righteous Iudge As muche as in me lyeth I doo here clearely forgeue and remit al iniuries iuries whatsoeuer haue beene done vnto me And the lyke I do aske 〈◊〉 theyr handes whoâ—â—eit her by word or dee de I haue at any time â—â—leÌ„ded And cheessie I do request to bee partaker of the bytter PassioÌ„ and innocent death of our Lord Iesus Christ and that my natural and voluntarie death may through thy grace stande for al my sinnes I do also intitely requeâ—â— and desire you al that be here present to say the Lordes prayer with me and for me Our Father which arte in Heauen hâ—â—o 〈◊〉 be thy 〈◊〉 Thy kingdom thing Thy wyl be done in earth as it is in heauen â—eue vs this day out â—â—ylâ—e breade And forgeue vs our trespasses as we forgeue them that trespasse against vs And leade vs not into temptation But deliuer vs from al euyl For thine is the kingdome the power and the glorie for euer and euer Amen Would to God I had neuer sinned nor offeÌ„ded against my God nor my 〈◊〉 periors 〈◊〉 against my neighbours nor my selfe Lastlie I geâ—â—â— thâ—â—bes 〈◊〉 thaâ—â—â—â—ghty God for al his 〈…〉 â—â—sâ—â—wed vpon west And I commâ—â—de my body and soule into thy 〈…〉 that my soule may he saued through the bitter passion of our Lord 〈◊〉 Christ to whom be prayse 〈◊〉 glory for euer and euer Amen ¶ Howe feareful and bytter corporal death is of it selfe and the muâ—â—â— causes thereof AS man naturallie desyreth to be in this worlde to lyue and to reioyce So is it also natural for him to feare death and the paines presydents thereof Vertuous and perfect men not withstanding are accustomed to wysh for death wrâ—oâ—â—â—ch as it is the ende of the myseties and offences of this present lyfe the entry like wise into the felicitie and ioye to come They do therfore couet death whiche loue no vnâ—â—wâ—all thing in this lyfe and despiseth and settethat nought al the vanities pleasutes tiches homours prosperities of this world with a most â—â—dent affection aspyring to the most blessed syght of theyr God whome aboue al other thinges they do with al their hartes entirely loue and inwardlie burne with the hartie desyre of heauenlie pleasures eternall wealth saying with the prophet Dauid As the Hart desireth to come to the fountaines of fresh waters so doth my soule desire thee O lord My soule hath thirsted to come vnto God the lyuing fountaine When shal I come appeare before the face of God And to the same effect sayth Paule I vnhappie man who wyll deliuer me from the body of this death That is to saye from this mortal miserable body Also I desyre to be dissolued to be with Christ Neuerthelesse though the consideration of death of it self be a most bytter paine and that the losse of lyfe to a humaine 〈…〉 is naturaâ—le fearfull and horâ—â—â—â— insomuch that our Lord Iesus Christ death approchâ—ig by natural â—eaâ—e of death whiche he tooke willingly vpon him began to feare to ware weerie and to be heauy Such wâ—â—eâ—aâ—e 〈◊〉 of death is proâ—â—â—able for it withdraweth man from cauâ—â— detectatioÌ„ and from the vanities of this worlde He that wyl wisely consider howe pawful an ende howe bytter a death and howe greeuous a sorow doth dayly approche vnto him and peradueÌ„ture is presentlie at hande hee wyll refrayne him selfe from dyssolute and vaine secutitie from sportes games and laughters Saying with Salomon I haue accompted laughing for errour And to myrthe I haue sayde Why doest thou deceyne in vayne And that they be so in deede the wyse Salomon doth in another place witnesse the same Better it is sayeth he to gâ—e into a sorrowfull house then into a hoÌ„â—ueting house Iâ—â—thoue that is the sorowful house man is admonished of theâ—de of all men lyuing he thinketh vpon that which shall happen and is
world to be but short seeing it is suâ—â—â—fent to liue a short time and smal age so that we spende the same in dooing well For what matter is it whethâ—â— one dye yong or olde for so much as the number of yeeres nor length of tyme do make neyther blessed nor vnblessed happy nor vnhappy And that by coÌ„ming to death the ende of al humain kinde we shal aryue in a safe porte quiet harborowe free and safe from al the dauÌ„gerous stormes troublesome broyles of this worlde The death of the iust man. NOthing ought to be more wished for then to be in the handes of God â–ª wherein the Soules of the iust quietly rest Theyr death is acceptable to the Lorde if a man maye caâ— that death which is the greatest pleasure that can happen to good men for it is to them the ende of labour care the winning of victory the way of lyfe the entrie into perfect securitie and ioyning of the soule to God the thiefest goodnes which is of al other the greatest rewarde that men can haue The departing of the iust man from this lyfe is the vyage and passage from trouble to rest froÌ„ paynes to glory from pouerty to a kingdom from feare to securitie from griefe to ioye from death to that lyfe which onelie ought to be called lyfe And to conclude death is nought else vnto him but an escape from prisonment a returne from banishment a finishing of labours an arriual to the port of rest an ending of pylgrimage a lyghtning of his burden a delyueraunce from a ruinous house an ending of euylles an escape from daungers and paying to nature hir duetie and entrye into his countrey of euerlasting ioye and glorie By meanes where of that daye wherein the Saintes departe hence and are receyued into Heauen is commonlie called their natall daye for that when they departe hence then doo they begynne to lyfe and by dying in this worlde they enter into a better The death of the euyll THe death of a sinner is most wretched of al euyls for there by he loseth the worlde the greatest aspect familyer felowship of his best beloued also by it the soule is seuered from the body is condempned to abide the affliction of Hell fyre For the paines of one coÌ„demened soule is farre worse greeuouser then al the tormentes of al the holy Martirs yea though they were al gathered in one For the sinner hath horror feare at his departing griefe sorow in his iourney shame and confusion in the sight of God the vpright iudge incredible terror dreade in departing from this lyfe entring into an vnknowen Region wherein feareful spyrites wycked Angels meete the soule and pul it to eternal paines The goodes of the wycked are diuided into three Fyrst his soule to the diuel his body to the wormes his temporal goodes to his heyres which are coÌ„monly vngratefull and too prodigal The daungers of death THe diuel doth with al his engines and snares seeke to intrap mans Soule at the very howre of death if God of his speciall goodnesse assyste him not tempting him fyrste of the verity of his faith persuading him to forgo the same putting him in remembraunce of his coÌ„mitted offeÌ„ces thinking with the greatnes of them to driue him into dispayre And at the same instaunt coÌ„monly a pang more painful then tongue can tel assayleth him which is the separation of the soule from the body That paine is so great that as then he can remember nought els but the deadly paÌ„ges of death only Therfore it is written In death O Lorde none remembreth thee And Saint Augustine sayth The sinner is stricken with such animaduersity that dying he forgetteth him selfe who whylst he lyued remembred not god Saint Barnarde also treating of the hoâ—â—e of death Cursed spyrites sâ—â—th he watcheth at my doores and â—â—rrible diuels attende my comming so that I dare not goe forth Sâ—â—â—â— lie I am not able to escape theyr haudes vnlesse the Lorde defende me But he who tedeemed me wyll defende and faue me Howe we shoulde comfort those â–ª that be in daunger of death To the end that euery manâ—night learne the ryght waye howe to dye I haue gathered together these sewe lynes folowing out of dyuers good Authors Three exhortations to the sicke 1. Consider good Brother that all men of what condition or degree soeuer they bee must once dye some sooner some later according to the tyme appoynted them by God to whom we are al subiect to paye vnto Nature hir fees whensoeuer his omnipotencie shal thinke good who hath appointed this worlde vnto vs as a bayting Inne and not to be our continual dwelling place There is no cause therefore why you should so much affect this transitory life for by how much the loÌ„ger your life is prolonged by so much y more your syns are increased And y elder you grow in age the more your offences are multiplied for euery day vice increaseth and vertue decayeth We ought therefore to be the more wylling to dye for the by flytting from this poore mortal life we shal come to the euerlasting and blessed lyfe 2. Acknowledge good brother most thankfully â–ª God 's bountiful goodnes towardes thee in that that hytherto of his vnspeakeable mercie he hath permitted thee to lyue yea for that at this present extremitie of death his hyghnesse hath graunted thee thy perfect senses reason and vnderstanding whereby thou mayst acknowledge thy bounden duety vnto his heauenly Maiestie And in that he hath not oppressed not preuented thee with sodaine death and for that also he hath of his merciful goodnes called thee vnto his true and vnfaigned faith through which by his help thou shall be brought to his euerlasting kingdome and eternal inheritaunce For this and al other his innumerable benefites geue vnto his highnesse most hartie thankes and altogether betake thy selfe vnto his endles mercie humblie crauing pardon of him for thine offences 3. Consider that God the Father hath geuen and yeelded his welbeloued sonne in whome he tooke great delyght to be crucifyed and tormented with innumerable tribulations tortures and paynes and to suffer most vyle bitter death for vs most wretched sinners Seeing therefore thou hast in this transitorie life commytted done innumerable synnes and haynous offences which deserueth farre greeuouser and greater paynes and punishmentes then bee assigned vnto thee Thou oughtest therfore patientlie to beare the paines and panges of this thy deserued disease and death Christ for thine offences most willynglie and patientlie suffred death and the holy Martyrs and Apostles with al theyr minde moste wyllingly imbraced death for his names sake Knowe thou therefore that what maner of death soeuer thou suffrest is muche lesse painefull then theyrs for wyl thou nyl thou die thou must therefore in the name of Christ good brother take it patiently Questions to bee asked of him that lyeth sicke by
good Raim We haue gathered out of that which you haue saide that there shal be a perpetual seperation of the good and the euil th one froÌ„ thother Those which haue takeÌ„ themselues to Lucifer his wicked will makings themselues his members shal be with him condemned to euerlasting fyre And those which haue folowed Christ our lord shal be with him takeÌ„ vp to euerlasting glory The reprobates shal be plunged in a moste deepe bottomlesse pitte and the chosen shal be lifted vp to the highest heauen They shal be geuen to the fyre and those to pleasures They shall haue deuils to their fellowes these shal be accompanied with Angels They for extreme tribulation shall â—â—ace these for the greatnes of their ioyes shal geue harty thaÌ„ks A most thicke and eternall darkenes shal be alwaies cast vpon them to these God shal be an euerlastinge light the lambe shal be their light Now you haue that which you required Gather therefore by these the full and last finishing of man for if he be adiudged good the best of all shal be allotted vnto him that is to be with Angels in the kingdom of heauen But if he be adiudged euil then shal he continually possesse the worst place of all with the deuils in Hel. Dom. Nowe seeing that I am come to th ende of all these thinges which I sought for and to the very last retribution I geue you moste hartye thankes for that you haue vouchedsafe to graunt to my requeste and for your laboure and industry whereby you haue most effectually instructed me duringe my lyfe I wil alwayes remeÌ„ber this most wholsom instructions remembringe my selfe to bee made by my redeemer and farre exalted aboue other creatures And I being through mine owne pride and disobedience slidden and falne down with a thousand other calamities intercepted am redeemed restored againe by Christ hauing compassion vpon me and by him reserued to receyue eternall rewarde FINIS The thirde thinge worthy to be remembred is the payns of hel CHriste hath his fan in his hand he vâ—â—â—leâ—â—â— his barn flower and gather his wheat corne into the same and 〈◊〉 burne the chaffe with vnquenchable fyre By the fanne of our Lorde Iesus Christ is vnderstoode his iudiciall power and iust iudgement And by this Barne flower is vnderstoode the Churche or humaine kinde By the Wheate is signified his eleâ—te By the Chaâ—â—e the reprobates by the Baâ—â—e is vnderstoode the kings dome relestiall The sence of these wordes is that as by the Fame the corne is made cleane as the chast is women away the corne left so the son of God wil purge his church wherein amongest the chosen the iust the reprobates and wickedare mingled but in the day of iudgemeÌ„t they shal be seuered one froÌ„ another in place rewards as now they differ in conuersatioÌ„ The vngodly are rightly called the chaff because they are vaine light follow the contions of their mindes The vertuous are compared to the wheat for they are the fruite of Christ borne in the field of the Church that is regenerate of water and the holy ghost spiritually liuing in charitye bâ—deâ—t with diuine grace heauenlye giftes They are transferred from the barn flower of the Church militant vnto the barne of the triumphant church And the wicked being the childreÌ„ of Babilon which is of confusioÌ„ they are hurled headlong into a fornace of burning fyre and eternall damnation And for that hetherto we haue treated of death iudgement I mene to set forth a sâ—â—dowe of the paynes of hel whereby the heaueÌ„ly Ierusalem maye appence the excellenter ¶ Of Hell. WHoe is able to expresse the tormentes appointed for the vngodly and euill liuers in that deadly place called Hel What other thinge can be there but continual flames of fyre eternal tribulatioÌ„ infinite calamities of al euils Burning flouds that run from stinking fens fil vp all places therein There dwelleth wicked and vglye Angels headed and winged like dragons with flaming eyes casting of fierye dartes whose teeth are more long sharpe theÌ„ the Elephants wherwithal they pinch gnaw and torment more greeuous theÌ„ doeth the Dragons taile whose lookes bringeth sodaine feare greeuous paynes and feareful death Oh I woulde to God that death might ende these painefull extremities But alas se yet another torture greuouser then this The soule shal stil liue he alwayes vnder the rule gouernance of cruel tormentors And further beinge gnawen with Serpentes changinge their holdes they do with new bitinges a freshe from time to time torment and tears the soule in peeces Dragons shal ther deuoure the lips of the blasphemers the Cockatrice with greedy teeth shal sunder teare in peeces the bowels of the wicked Al kinde of horrible beastes wil there torment without ceassing the soules of the misbeleues Howling be wailing lamentation rearing do ther continually sound fearful scriches and confused cries are there in al places sodenly raysed Which crye is procured by the cruel force of tortures and is thruste forth by the strength of burninge flames The same tribulations whervnto the soules are receued be without al end and measure For the soules are continually consumed with the broiling heate of fierye flames and beeing throughly burned are againe and againe tormented in new kindled fyres There are wormes that neuer dye fire that neuer quencheth and continuall gnashing of teeth There is in hell deadly colde continual Ise cruel hunger vnme asurable thirste perpetual sorowe raging pestilence vnceassable punishments continual darkenesse and nightes of horrible obscurenes The miserable soule findeth there no rest but is tormented with al kinde of tormentes There is mortall death defectiue lacke endlesse ende What faythful man can then but tremble to heare and knowe of such paynes Deliuer vs we beseeche thee good Lorde from that lake of miserie obscure place and darke world couered with the deadlye cloude of death wher no order is obserued but an euerlastinge horronre Stir vp oure hartes moste merciful God vnto the true fruites of repentance We humblye beseeche thy Maiesty to deliuer vs from these eternal paines See here how great how in comparable how vnmeasurable how perpetual the miseries paines infelicities of the condemned are He which wil not be terrified by these descriptions is blind hard harted neither hath he anye spiritual sence but is rather altogether deade Let him notwithstandinge looke aboute him and rise from the depth of his sinne lifting vp the eyes of his hart to consider these thinges And euerye man which as yet delighteth in sinne let him impresse the consideration of these thinges in his minde that at the least by the horror of them hee maye bee withdrawen from vice and directed to vertue He also which already hath begun to enter into the way of vertue let him by the due consideration of these thinges cast off all vnstablenesse and vnbeliefe And let