the Stage it makes not what part thou performest so thou doest it well Sueton. in Aug. 99. Suetonius reports of Augustus Caesar that at the end of his life he asked his friends that were about him if he had play'd his part well or not They answered him yes why doe ye not then said the Emperour afford me a Plaudite Seneca well spake of the life of man compâ—red to a Play Epist 80. in Med. I will often practise my part lest for want of use I grow unskilfull and so get discredit and shame Laertius in Zeno saith that a wise man is lâ—ke a Player that whether he acts Thersiâ—es or Agamemnon he should strive to performe both with diligence Wee are therefore to attend not so much what wee are but what wee shall bee when wee shall have layd downe our persons and put of our Vizards nor matters it when wee perform'd our parts onely if we did them with discretion § 32. The Type of Humane life BArlaam an old man Iohannes Damasceu Hist de his c. 13. ad finem declaring to King Iosaphat the deceitfull joyes of Humane life described them to him after this manner A certain man fled from a Unicern which is a fierce cruell beast in his flight he rush'd suddenly into a deepe pit but in his fall his hands being stretch'd forth he caught hold of a tree and by that meanes stopt his fall while hee was in the tree he contemn'd the danger he was escap'd from but he saw two mice the one was blacke the other white these two lay gnawing the roote of the tree and had almost bit it in peeces then he casting his eyes about espyed beneath him a wondrous deepe ditch and in it was a terrible Dragon threatning death to him if he fell and while he was looking about to save himselfe from dangers hee spyed the heads of foure great venemous Serpents lying forth out of the sides of the ditch yet hee neglecting all these dangers hee lift up his eyes and beheld some Honey dropping from a tree wherefore he supposing himselfe secure forgetting the Unicorne that followed him the Dragon that threatned him the Mice that gnawed the roots of the tree the Serpents that waited him and the sudden fall of that tree hee greedily licked in the Honey and these things said Barlaam doe set forth the folly of our lives and thus he explained it The Unicorne resembles Death which doth pursue all mankind eagerly The Ditch is this world which is stored with all sorts of miseries The Tree which he caught hold on is this life terminated within certaine bounds The two Mice are the night and the day which eat up the root of the tree by little and little The foure Serpents are the foure Elements who if they be out of order or molested Death ensues That great and terrible Dragon designes the fiery Serpent the divel who goes about seeking whom he may devoure The drops of Honey which the man so eagerly desired to tast of are the enticing pleasures and the rotten baites of sinnes being once overcome with the alluring pleasures and deceitfull lusts man neither fears the sudden fall into Hell nor ever mindes the joyes of Heaven but desires to perish in the gulph of these sensuall delights this was Barlaams explication to Josaphat Oh how true most true is all this if we be wise let us remember our ends for from every moment of time depends eternity §. 33. The Prologue Narration and Epilogue of mans life THe Prologue of humane life is to be borne the Narration is to grieve the Epilogue is to die The Appendixes of thâ—se three are grones and teares or joy which is worse than weeping Seneca saith excellently Consel ad Polyb. c. 23. goe too saith he looke circumspectly upon all men and you shall have cause and matter enough to weep Poverty and exigency and extreame necessity calls one forth to his toylsome labour another is vainly sweld and puft up with Ambition another feares in the middest of his wealth a fourth is vexed with care some are weakned with sicknesse and diseases others are turmoyling in great businesses and are troubled with the confluence of Clyents this man grieves that hee hath children a second that he hath lost them a third because he never had them We shall weepe our selves empty of teares before we shall want objects for them Seest thou not what a life Nature promises us whose entrance progresse and egrâ—sse is but a vicissitude of sorrows and an entercourse of miseries and teares in these we begin our life with these we go on and with abundance of teares and wailings wee goe out A great part of our life is spent in doing evill a great deale spent and consum'd in doing nothing and a great part of it wasted in doing other things not the maine Who is he that so prizeth a day as though he should never have any more Hence is it that we carelesly forget things past neglect things present doe not fore-see things to come Well when it is come to the upshot then then shall we with griefe and sorrow know and understand that what time was spent in sinne and idlenesse to be utterly lost Let us therefore walke circumspectly and lay hold on all times and opportunities for our betterment Let us judge each houre our dying houre By this meanes we shall so order our lives that we shall not be afraid to die for while our life seemes to be prolonged it fleets and passes away §. 34. That the longest life is but short at the best Epist. 77. in fine MOst truly said Seneca no mans life but is short For if we respect the nature of things even Nestors and Statilia's were but short who commanded this tâ— be inscribed on her tombe thaâ— shee lived 99. yeares behold the vaine boasting of an old woman what would she have beene haâ— she lived an hundred As it is in the Fables thâ— golden Flour-amour or the Amaranthus was planted next to thâ— Rose and said to the Rose thus Oâ— what a comely flower the Rose is O how beautifull how amiable I doe take thee for a blessed flower for thy sweetnesse colour anâ— comelinesse Oh thou Queene oâ— Flowers To whom the Rose replied I doe indeed oh Amaranthus excell in splendor and sweetnesse but my time of flourishing is but short and though no hand should offer violence to mee yet I doe soon wither of my self but thou art happy for thou alwayes doest flourish never diest I had rather have lesse beauty and longer life Mans life is emblematiz'd in this Rose short and fading and though no violence be offered to him yet he fals of his owne accord into the grave The Prince of Physicians said well Arts are long and durable Hippoc. initio Aphor but life is short Wee have but a little and we spend a great deal of that little in luxury and idlenesse O improvident Mortals the body
ready where is hee not working whom doth not he meet and strike with his fatall dart How many sorts of deaths are there and all to ruine one poore wretch'd man so that it may be said truly why are so many sorts of deaths assailing Lib. dâ— honest vitae Idem in medit cap. 3. de dignitat animae When all our lives are bubbles quickly failing Heare but Saint Bernard let the daily meditation of death be thy chiefe wisdome for there are divers kinds of death always pinching thee What ever happens to other men saith he may also happen to thee because thou art a man thou art made and composed of earth and art but dust of dust thou takest thy descent and pedigree from earth thou livest of earth and shalt at one time or other bee reduc'd to earth when that last and terrible day shall come which shall come suddenly and perhaps to morrow or this day It is â—ertain that thou shalt dy but when or how or where is altogether uncertaine Seneca saith It is uncertaine in what place Death looks for thee therefore doe thou expect it in every place §. 17. Every mans House is Death's home WE sport and put Death farre too far away And yet it secretly in us doth lurke Yet from our first breath doe our lives decay And Death begins even then ' gainst us to work Each hour doth strive to cut our threds in twain Each moment Death doth somthing from us gain Wee always dye and in one moment passe Vnto Deaths darkest Cels as lights put out Death cuts off time in which our hopes we place Frustrates our hopes with time which wheels about So short oft times are both our hopes and time That oft Death takes them both even in their prime In the Northern Ocean towards Moscovy there is a certaine fish whose name is Death this great devourer of fishes is mightily arm'd with teeth Hie. Cardan l. 10. de subtilitate pag. 336. and as Cardanus reports it sword-hilts are made usually of his teeth Oh mortals our owne bodies are ponds in which this great Devourer Death is nourished wee need not therefore go farre to find it when it is bred in our own bowels In each 〈◊〉 Home Death keeps a Roome §. 18. That Death is inexorable not to be intreated THough Rocks be deafe and Tigres fell And boystrous Seas doe rage and swell Sometimes these are calme quiet pleas'd And all their furies are appeas'd But death nor threats or friendship doth regard But is than Seas Tygres or Rocks more hard Antiquity feignes the three Ladies of destinies to be all inexorable to whom all the power of life and death is only entrusted to whose distaff spinning thread sheares the Gods have transferd humane actions as it is said When Fates in order come Then every one must run Without delay to his home Those Fates are said not to defer the determined time but keepe it exactly Death by Painters is delineated with a Dart in his hand impartially striking Kings Scepters as they that grinde at mill without eares because hee is not mov'd with mortals cryes hee wants eyes so that hee looks not upon mens miseries hee wants a forehead and cheeks so that hee cannot blush hee wants a tongue lips lest he might afford to men some little comfortable syllable Hee wants flesh all over to shew that hee cannot be touched with any sence of humanity onely you shall see him with nerves limbs muscles bones with his arrows and darts ready to strike downe wretched men suddenly and if at any time above all the rest Death showed his cruelty and inexorablenesse it was then when without all pity or compassion hee struck the Prince and Authour of life Iesus Christ with his deadly dart though at this attempt of his the stones rent the earth shooke the stars hid their beauties the Sun was darkned nay the very Angels seem'd to mourne as not willing to behold Life it selfe brought to death Whosoever thou art thou shalt find death inexorable therefore live always mindful of it the time flies as a Post and what I say may instantly come to passe Pers Sat. 5. Settle every day as it may be thy last or first leading to Eternity § 19. As nothing is more certain so nothing more uncertain than Death De Conviv ad Clericos c. 14. SAint Bernard learnedly crys out What is more certaine in all humane affaires than death and yet what can be found more uncertain than the time of it It shews it self in old men it layes ambushments in yongmen therefore wisely said King Salomon Prov. 27.1 Boast not thy selfe of to morrow for thou knowest not what a day may bring forth so sings that Horace Who knows if Fates will spare us our next breath or aire Hor. l. 4. Od. 7. Saint Iames the Apostle speaks most truly Iam. 4.13.14 Behold you which say to day or to morrow we will goe into such a citie for a yeere and there wee will buy and sell and get gaines when as you know not what may be on the morrow foâ— what is your life but a vâ—â—our which now is and suddâ—nly passeth away whereas you shâ—uld rather say if the Lord will or if wee live we will doe this or that Wee all all of us must passe to the grave for it is said Wee all die 2 Kings 14.14 and are like water spilt on the earth which cannot be gathered up againe Neither can any man plead ignorance of the Law which faith Thou must returne the spirit to him whâ—ch gave it and as no man can die which never did live so no man that ever lived but did die onely the time and date is uncertain Therefore Christ hath stâ—rr'd us up by a wise admonition Watch and pray saith hee for you know not the day and houre and so repeating the words againe Mark 13 33 35 36 37. Watch yee therefore for yee know not when the Lord of the house will come whether at the dawning or at midnight or at the third watch or in the morning lest when he comâ—s he finde you slâ—eping therefore what bee saith Hee saith unto all men VVatch. § 20. Death comes suddenly to many unlooked for almost to all WHo will not watch against the assaults of death who is ready at all houres for execution who never acquaints us with the time hee intends to invade us who sometimes comes creeping sometimes flying sometimes furiously in the twinkling of an eye hastily arrests us unprovided without the least giving us notice without cause without caution in sicknes in health in danger in securitie so that there is nothing free or priviledged from his talons or destroying assaults Was not Tarquinius healthy and merry Pâ—â— l. 7. Nâ—â— Hist c. 7. and suddenly choaked with the bone of a little fish Fabius likewise waâ— well and lusty when presently a small haire which he drunk with his milke
of this life should bee daily considered and some progresse to he made every day more than other 3 Nicolaus Christopherus Radzivilius a Prince of Poland affirmes that in Aegypt those which did excell others in age and wisdome did daily carry about them dead mens bones set in ebony or some other thing and did use to shew them to men and by these they did daily exhort men to remember their ends the Aegyptians also use at their banquets to bring in a deaths head and end their merry meetings with this sad Embleme to have presented before them the shoulder-blade of a dead man with this heavie motto Remember you must die 4 The Great Cham of Tartarie in the City of Bagdad upon a Festivall day which they call Ramadam shewing himselfe to the people riding upon a Mule being richly apparelled investments of gold and silver cloth his Turbant being all set with precious jewels yet all his head and ornaments are hid under a blacke veile by which custome and ceremony hee shews that the greatest glory and highest magnificence will be shaded and obscured with death Baron Tom. 7. An. 567. 5 There was laid over Iustinian the Emperour being dead a large Carpet in which in Phrygian work there were woven the lively Effigies of all the Cities that hee had conquered and all the barbarous Kings he had subdued and in the midst of all those great Battails Trophies and Conquests there was the Image of Death For for certain Death doth sport it self in Kingdomes as he said Pallida mors aeque pulsat pede c. Death onely strikes not poore men dead and clowns But lofty Turrets and Imperiall Crowns Martine the fifth Pope of Rome Aulea Otho Column a dictus had this in a Badge or Symbol In a great fire ready kindled in which were throwne a Bishops Mitre a Cardinals Hat an Emperours Diadem the Crownes of Kings a Dukes Cap of Maintenance and Sword with this adnexed Motto So passeth all worldly glory 6 A man asked a Mariner upon a time where his Father died De remed utriusque fortunae l. 1. dial 121. Fran. Petrarch Cujus opera hic saepius utendum the Mariner replyed in the Sea the other asked him where his grandfather and his great grandfather died the Sailer answered again at Sea and quoth the other art not thou then afraid to goe to Sea The Sailor wittily replyed and Sir I pray you tell me where your Father died He answered in his bed but where died your grandfather and all other your Ancestours in their beds replyed the other then are not you afraid to go into your bed seeing all your forefathers died there no said the other why said the Sailor by your owne relation the bed is the more dangerous in this respect for there many more dies in their beds than there doe at sea and you may die there as soon as I may at sea A witty answer and well applyed Let our daily Meditations be as Lipsius said when hee went sick to bed ad Lectum ad Lethum to the Bed and so to the Grave for many have died in their sleep Death being but the elder sister of sleep 7 Iohn Patriarch of Alexandria Leâ—â—â— â—ypâ—or Episc c. 18. in vita Ioanâ—â—s which took his name from hiâ— Almesdeeds in his health he commanded his sepulchre to be built but it was not fully finished in so much that upon a great solemnâ— feast day in the presence of all the Clergie when hee had ended his sacred Charge One said to him My Lord your sepulchre is not yet built up nor perfected command I pray you that it may be made speedily up For your honour knows not how soone the Thiefe may overtake you 8 It was not lawfull for any one to speake to the Easterne Emperour being newly created Idem ibid. before that a Mason had shewed him som sorts of Marble of several colours and had asked which of those he liked best to have his Sepulcher made of What was this else but to say Be not high minded o Emperour Thou art a man and shalt die as the meanest begger Xiphili in Domit. who in this banquet did not seeke to remember death but sport and vanity Looke therefore so to the government of thy Kingdome which thou shalt lose as that thou losest not the Kingdome which is everlasting 9 Domitianus the Romane Emperour made a banquet to the chiefe of his Senators and great Knights after this manner Hee had all the roomes covered with black cloaths also the roofes of the Chambers the walls and the pavement the seats all black promising mourning In the chief place was a funeral bed the guests were brought in by night without any attendants by every one there was placed a Coffin with every mans name upon it there were laÌ„ps added set up as use to be at funerals the waiters at the table they carried the colours of the night in their habits and countenances and compassed the guests with notes and gestures of Death all this while supper was celebrated in great silence and Domitians discours was only of burialls and Death at the table to the astonishment and affrightment of his guests who feared what would be the issue of this his action What followed think you after all this mournfull carriage and deportment onely Domitianus had provided a wholsome document for himselfe and his Senators but never made use of it so that it was rather judged folly than wisedome The Egyptians doe better who alwayes temper their feasts with some seasonable lessons of Mortality § 27. A discourse of New shifts made by Assan Bashaw in Grand Cayro for erecting of a Temple IN Grand-Cayro in Egypt there is a Turkish Temple which they call a Mosque which was builded by this meanes Radâ— Epist 3. Itineris in palastin pag. 176. Assan the Bashaw for the Grand-Seigneur of Turky a man of a cunning head and a covetous Heart being desirous his fame should be spread abroad through the world by some eminent structure but willing to save his owne purse went this way to worke He commanded it to be proclaimed in all places what a mighty Temple he was intended to build to God And that this Temple mighâ— proceed with all happy successe he published what large wages all they that would come and worke should have paid them withall what an huge offering should there be offered thereupon the time and place was appointed This call'd an innumerable company of people out of all Egypt and not onely from thence but a world of people came from all other parts to Grand-Cayro Against this great confluence of peoples comming Assan the Bashaw had prepared a mighty number of new shirts and coats now those which came to the offering as also they which came to receive wages were all coÌ„manded to passe through severall little dores out of one great spacious court into another and at each dore as
so worke security in him exercised the thoughts of Death in himselfe by this fit similitude As man saith he who is led from prison to the place of execution though hee be led about and seems to go slowly yet he feares Death and is as sure of it as he that goes a neerer way and though his legs be strong his eyes quick-sighted his heart lusty though his stomacke be able for digestion yet this one thought turns all into bitternesse that hee is in the way to a certaine execution And what man is not a prisoner in this kind we are all going on towards our long home we are all in the way and parted but by small distances those which are dead have not so much left us onely they are gone before us but perhaps thou mayst say I am healthy and lusty and finde not nor feele any the least sence of sicknesse nor apprehension of Death well flatter thy selfe if thou wilt for certain thou art in the way and wee all are in the way with thee But thou mayst say thou art not yet thirty years old what then thou wast in the way at twenty at ten at five at three nay even at the first yeare and in the first houre goe on perhaps thou mayst a little further but thou wilt shortly come to thy end but yet thou wilt say thy sleepe is sound thy meat and drinke doe excellently well relish and digest Oh fond man Death regards not such things Wee are in the way looke to thy selfe presently thou wilt perceive the place of execution thou art led on there 's but a little time for thee to breath in shortly shall all thy pompe luxury and strength expire as well as thy selfe all our life is but the pathway to death That Death may happy be to live learn I That life may hâ—ppy be I 'le learne to die § 38. To day for mee to morrow for thee Delrii adag Tom. 2. p. 576. FRancis the first King of Francâ— being taken by Charles the fifth comming to Madrid upon a wall he read the Motto of Charles which was Plus ultra Still further and writ under it Hodie mihi cras tibi Mine to day yours to morrow The Conquerour was not offâ—nded nor angry but gave notice that hee understood the meaning for hee writ this in answer to it I am but a Man and know my selfe subject to mortalitie Elegantly spoke Greg Nazianzen My head saith he begins to be an Almond tree flourishing and therefore my Summer of Age is neer the Sickle is made sharp for work all my feare is lest that terrible Mower should crop me off and cut me downe while I sleepe securely and am not ready for his stroke But thou mayst say Old men indeed may feare but I am yong and green be not thou deceived Death is not limited to any certaine age The same Bier to day may carry an old carcasse to morrow a yong one to day a strong aâ—â—e â—n an to morrow a yong Virgin or 〈◊〉 Child Seneca speaks to the purpose Death saith he stands at the door of a yong man as well as at the threshold of an aged man for all men are registred and inrolled in Deaths Records all must pay their tributes when Death cals forth all must goe out no exemption from his Edict This is the last warning and admonishment that dying men groan forth To day for me too morrow for thee and this is the Graves sentence I fell yesterday thou mayst this day Remember Death Oh remember Eternitie which thou mayst either to day or to morrow begin but never End §. 28. If to morrow why not to day THere is a Chaine and that a weâ—ghty one that holds us bound fast to wit the Love of this Life which as it is not to be utterly cast off yet it is daily to be weakned and the vigour of it abated that when it shall be required at our hands to surrender nothing may withhold us but that we be ready presently to doe that which at one time or other must be performed Saint Augustine the Bishop of Hippo went on a time to visit another great Prelate and Father of the Church lying very sick and at the point of Death who had been formerly his familiar friend at Saint Augustines comming the sick man lift up his hand and said that he was departing this world and going into Heaven Possidonius in vita Aug. c. 27 Saint Augustine replyed that the Church would stand in great want of him and prayed that God would lend him a longer life The sicke mâ—n answered again if he never could be well spared but if at any time he should depart why not now The Death of all men is even and alike but the wayes by which it comes are divers one dyes at supper another in his sleepe a third in the commission of some sin One dyes by the sword another is drowned a third is burned some are poysoned and stung to death by Serpents others are kild by some fall and some Consumptions rid away some are cut off in the flower and beauty of their age some are destroyed in their swathling clothes and some in their decrepit years Others onely salute the World and are gone One mans end is commendable anothers dishonorable but let Death come never so gently or favourably yet it never comâ—s without some horrour and affrightment But that which most of all estrangeth us from liking Death is that wee know the things present and delights in them but whither wee are passing by Death and what things wee shall behold in the bowels of the grave wee know not and wee usually tremble at the report of strange sights therefore are our mindes to bee hardned with the daily exercise and meditation of eternity Eternity I say is to be thought upon night and day as he that will learn to endure hunger must attaine to it by fasting by degrees so the mind must be transferd from transitory things that ever will be expert in the study of Eternity Let him every moment salute and imbrace the threshold of Eternity let this one be the onely square of all his actions I read I write I meditate I watch I speak I worke always to Eternity Hee that ever intends to triumph eternally let his meditation be alwayes fixed and setled upon it § 40. Death is suddain yet comely AS Palladius the Bishop of Helenople testifies Cheremon died sitting as hee was at work Hist c. 92. and well Hee was found sitting with his worke in his hand onely hee was dead Any kind of Death is credited by a vertuous life Philemon an ancient Writer of Comedies as hee rehearsed his Comedies with Menander on the Stage Mad. Philos in Florid p 579 and strove with him for the Bays he was not in any thing reputed inferiour to him He acted a part of a play which he lately had made and being come to the second Scene
this and say take heed of sicknesse it is ill to be under it to whom Epictetus answers judiciously It is all one as if one should say and faigne to make three to be foure It is no ill if I rightly esteem of it it cannot then hurt me but rather profit mee So the like use may be made of poverty sicknesse war May not a man gather benefit by any by all of these the same I may say of Death is it not my appointed Steeresman into rest is it not the Messâ—nger that opens the gaâ—e to Eternity is not Death that which takes off all our burthens and easeth us from labour from misery Let Truth honour thee Epictetus how true are all these and squaring with the Law of Christianity This foundation being laid we shal learn to remember Deaths Agony and not to be affrighted at his comming But oh my Reader I would have thee know that these Documents were not onely written for thy use in the time of thy sicknes but I would have thee read these in the time of thy health that they may stand thee in some stead when thou shalt be visited with sicknesse § 42. The sickman speaks to his friends to the Diseasâ— to the entrance into Death it selfe to Christ our Lord. DEpart I pray you as unseasonable with your vaine and fruitlesse mourning Here is no place either for Complaints or Petitions You may thinke I goe from you to soon Too soon look that you bee not deceived I was fit for Death's sicle as soone as I was born nay before I was born Why should I complaine I know what I was born Was I not a weak frail body Cast forth to contumelies the food of Diseases Deaths object whosoever thou art take hâ—pes to thee or undergo thy burthen perhaps thou mayest be dejected to morrow or if no remov'd from hence To the disease ANd is Deaths Harbingâ—r approach'd must I now lie under sicknesse the time is now come I must put my selfe to the triall Valour is not onely seene in a storme or in a batâ—aile Courage may be tried upon a pillow in a bed of affliction I must be sick therefore It cannot be avoided Well I shall either end my Feaver or it me Wee cannot be always together Hitherto I have onely trafficked with health Homil. 13 in Evang. now I must exchange some time with my disease Saint Gregory tels it to me piously and truly The Lord saith he knocks when hee signifies to us that death is neere us by troublous sicknesses to whom we readily open if wee receive with comfort his chastizements Some relations may cause mee to give admittance to this serious Embassadour It is reported of a certaine old man who lay grievous sick and when as Death made an approaâ—h to take him away the sick old man entreated Death to forbeare his blow a little while untill he could make his Will and set things in readines for so long a journey To whom Death replyed ô crooked old man couldst thou not prepare thy selfe in so many years being so often warn'd by me to whom the old man said again I beseech thee lend me thy faith for I doe not remember that ever thou didst admonish me but Death answer'd briefly then I perceive that old men will lie An hundred six hundred a thousand warnings hast thou had from mee when I daily in thy sight to thy griefe not onely tooke away thy equals of which for years there are few left but also before thy eyes young men and little infants Nay I will appeale to thy own soul forgetfull old man didst thou want admonishments when thy eyes grew dim thy haires wax'd white were fâ—lne off thy nose lost its smell thy eares grew deafe and all thy other sences and members grew defective in their performances and thy whole body languish'd wasted these all these were Messengers from me and shoulâ— have been as so many warning pieces to prepare thee to march on These all have knock'd at thy doors though thou wouldst not acknowledge thy selfe to be within Often enough and long enough hast thou bin admonish'd I stay not Come away and enter the Dance of Death now presently He seldome prepares himselfe well which prepares so extraordinary late To his Death-bringing sicknesse WHen I meditate on my life consider the multitude of my sins and the smalnesse of my good duties Alas alas oh my God how am I straitned and how am I beset and encompassed with sorrow but it is better to fall into the Hands of the Lord for great are his mercies and his compassions faile not then that I should adde more days to my years and more sin to my days What an one I would have prov'd thou onely ô Lord knowest Perhaps I might have Apostated and falne from life Since ô death thou art present doe thy message unto me rid mee from misery and the malice of men I am ready and willing to part wi h life onely let me retaine thy Grace ô Lord or rather let it preserve me which I doe earnestly with all my heart beg of thee ô sweet Iesus Christ and through thee Amen To Deaâ—h it selfe DEath why in so long wastings dost thou like What needs there such great charge I doe yield strike What need'st thou empty all thy quivers when One blast w ll drive one puffe will stroy most men For indeed what is man but a tossed and leaking ship which one lusty wave sends to the bottome There needs no furious charge of tempests wheresoever thou ô Death placest thy murthering Ram it will force passage Mans bodie is wove up of weake and fluid materials glistering in outward lineaments impatient of heat cold or travail of it's own inclination apt to languishments gathering corruption even from his sustentation sometimes hurt by want sometimes by excesse his nutriment wants not discommodity a brittle piece of mortalitie preserv'd and upheld with griefe and anxietie holding his very spirit and breath at anothers disposing which easily departs full of innumerable diseases and though he should want diseases to ruine him yet of his own accord he would fall perish and descend to Death Can wee wonder to see that die in which Death is fed and nourish'd and hath a thousand places to enter possesse and if man doth fall is it any such remarkable losse his very smell and taste his wearinesse and watching his humours and food without which he cannot live are all mortiferoâ—s and deadly To Iesus Christ I Would not Death but life hee seeks it right O Christ who in thy love departs to light I am not afraid with them whom thou speakest o in wrath Goe c. I will follow thee ô loving Saviour with will with delight and what should I doe else when as thou thy self callest me to come and approach neerer to be dissolv'd and to be with Christ is much the better This is the height of my desires 1 Phil 1.23
for Chrâ—st is to mee both in life and death advantage § 3. Not always sweet things IN times past as Pliny reports on the Latines solemne dayes when as they strove for victory in their Charâ—ots in the Capitoll Who conquered drunke Wormwood be thou willing to take downe a cup of this bitter drinke that thou maist conquer He scarce deserves to tast the sweet Who with the sowre did never meet § 4. To contemne Death is Christian valour NO man rightly governs his â—ife but he that knows how to leave it Wee cannot be so stupid but thâ—t we must needs know some time or other we must die Yet when Deaâ—h comes wee are frighted tremble grieve But would not hee seeme to be a very Ideot that would weepe because he liv'd not untâ—l a thousand yeers and is not hee his equall who would liâ—e beyond a thousand Thou wast not thou shalt not be Past and future tiâ—e are both at anothers Regimen Wast not thou born to diâ— Diâ— no this happen to thy Father to thy Ancestors to all that were before thee Shall it not be laid upon all that come after thee why should thy shoulders be exempted from the coÌ„mon burthen Thou wouldest not fear to drink to eat to play to sleep with others why then fearest thou to die with others Look but upon the long troop of those before thee of those that follow thee and those that goe along with thee in the same houre with thy self This is a faire prospective View the known and unknown World and it is certain that thousands each moment are born and die and by the same kinde of Death Death perpetually hath bin a safe passage to rest And there is nothing ill in Death but the feare of Death If therefore we would be in quiet hereafter it is best to have our souls ready Shall I feare my end when I know I am not without end But you will say it is an hard thing to bring a mans minde to such an high passe to slight his own soule It is easie to him who knows to live as he sung well A just man's first or last Comes not too slow or fast We deny not but death hath some terrour in it but therefore we are to learne how not to feare it This is an infallible signe of a truly couragious soule not to feare his going out Hee truly knows whither he goes with comfort that knows from whence hee came in teares Theodosius of whom Saint Ambrose makes mention was such an Emperour who used to say I love that man who when he is to die is grieved more for the Churches hazard then for his own dissolution That therefore thou mayst never feare Death always think on it §. 5. Examples of Death contemned NInachetus a great Ruler in Malaca in the Indyes being commanded to leave off his office hee took it for so great a disgrace being ignorant of true honour vertue that forthwith he of Aloes and other sweet precious wood builded a great funerall-fire hard by his seat of judgment all covered with rich Arras from whence hee shining in his Robes of gold and decked with Jewels discoursed to the multitude abouâ— him of all the actions and passages of his life and having laid open and declared the benefits which hee had done for and conferâ—'d on the Portugals in their extremitie he complained that without any demeriâ— on his â—art he was deprived of his dignity then detesting the Portugalls plots such Fire-brands doth ambition inject into the souls of men hee as a contemner of their injuries and of his own death cast himselfe into the fire Aelian l. 5. Var. Hist c. 6. Aelianus records another example not unlike to this former saith hee the end of Calanuâ— is not onely strange but to be counted a wonder which was on this manner Calanus an Indian Philosopher who had bidden adieu to Alexander to the Macedonians and to this life built him in the large Suburbs of Babylon a funeraâ—l Pile of costly sweet wood as Cedar Cypresse Myrrhe anâ— Lawrell and having finâ—shed his daily constant exercise went into the Pile and stood there encompassed with the wood and the Sun shining bright upon him Which dâ—ne he intreated the Macedonians to kindlâ— the fire which burning Calanus stood still and fell not untill hee was dead It is reportâ—d that Alexandâ—r should say of him That Calanus had overcome stroâ—ger enemies than himselfe For Alexander had onely wâ—ged warre and conquered Porus Taxita and Darius but Calanus had overcome travell and Death And shall there be such courage in vain men against Death and shall Christians assisted by God droop their sâ—irits Let us but examine the mat er narrowly if we will believe Seneca Death is Natures best devise the sure remedy of all evils And therfore let us make that a vertue that otherwise will be necessity Certainly every wise ChristiaÌ„ wil do nothing unwillingly hee doth avoid all necessities pressures who is willing to doe what he must Let us therfore with a good heart expect our end or rather our beginning Hee is always of an upright heart who knows how to despise Death § 6. A minde ready for Death ZEno the Stoick as Suidas records it dasht his foot and wounded one of his toes as he went out of Schoole but hee supposing that he had beene called by others struck his hand upon the earth with this word I am comming why ô earth doest thou call me and so without any sicknesse at ninety six yeeres of age the old man died Zeno had so accustomed himselfe to hunger that hee would say hee would eat but little that he might â—ie the easier and sooner This did Zeno that his old age might be the freer from diseases and griefs Hee obtain'd both according to his desired wish Wee need not wonder that our lives are so short and our health so uncertain when as wee wast both health and life at feasting and drinking Large Suppers may please the appetite but they make work for the Physician a ful gluttonous belly is the Embleme of a swelling moving grave O fools by that way wee should prolong wee cut off and shorten our days And it proceeds from hence that wee will not be perswaded of the vertue of a Christian abstinence Vid. Leon. Less Hyg But experience pronounceth that saying to be true the lesse thou eatest the lonâ—er is â—hy life but to the purpose this by the way Vrsinus as Saint Gregory relates it being comforted with heavenly Meditations would often in his sicknesse cry out I come ô I come I give thanks to thee ô God and as hee related to those that were about him the joyes of Heaven and the beauty of those Celestiall souls he reiterated the same words Behold I come and so surrendred up his soule and died A mind willing to surrender to Death speaks in the present tense I doe come without any demurring or delays It is too late to
unlearned rich and poore at length have all one Epitaph which Moses hath writ for them Gen. 5. sapius Et mortuus est i. e. hee is dead Emperours at their first Inauguration were asked what kinde of stone they would have their sepulchre made off The same thing almost doe I ô Reader enquire of thee Choose what forme of Epitaph pleaseth thee best Wilt thou nilt thou some or other will doe this for thee though against thy will and will speak of thee when thou art dead though living thou haddest rather be silent then write Funerall Elegies or Epitaphs I will here exhibit a forme of a sepulchrall Inscription which I doe think profitable for mee for thee ô Reader and for most Christians at least for meditation onely change but a few things and this it is Whosoever thou art ô Reader I have somthing to seek out of thee 9 Knowest thou who may dwell in this narrow prison under ground I am the sonne of corruption and the brother of wormes This is my stock aske not after my name that 's vanished with my life which I spent after many teares and weak endeavours in books which almost I shut up with my life ô Guest would I had now given my selfe more to vertue lesse to vices ô would I had before my death dyed more in my affections now thou mayest I cannot perform it Whosoever thou art for I cannot see in this darknesse whilest thou canst be ripe for death before thy death by this means thy life wil be more comfortable by how oftner thou art in this exercise Farewell Reader till the Trumpet shall sound from Heaven at which time I do expect a joyfull resurrection But least we should be ignorant that it is not purple adornments funerall pompe nor the silken covering nor the long traine of mourning friends nor the brave Coats of Arms nor the greatnes of Kinred nor the prayses of the vulgar not the wives lamentations nor the funerall Sermon nor the title of the dead though seeming to live in Marble for they have their Obitâ— too nor all these make an happy death but grace and vertue and a minde not broken nor terrified withall the threatnings of death to have lived well and uprightly is the fairest Epitaph of all others § 11. Nine Reasons to prswade us to die with a resolved minde ABove all things meditate and seriously thinke on the death of thy Saviour 1 Reas and thou wilt then beare thine comfortably Compare I beseech thy Bed to his Crosse thy Couches with his Crown of thornes thy meat with his gall thy drinke to his Vineger thy griefs with his torments Thou art amongst thy Friends Kinred he in the midst of his enemies thou art among all the hands for help but he was left of all land so died for the recovery of thy health what medicines and helps are not used but hee had nothing to quench his thirst Yet he was Lord and chiefe thou but a servant the lowest the vilest all things that were laid upon him he was guiltlesse off and deserv'd them not All things that thou sufferest thou standest guilty off and more Wherefore thou hast no just cause to complain 2 Cause 2 The chiefest favour of the greatest King is a good death but to die well is to avoid the danger of living ill Now he dyes well who dyes willingly Who would not willingly rise from a rough hard bed onely they refuse it who are laid warme in a soft Feather-bed if thy life here had been full of grievances evils and miseries how willing wouldst thou be to passe to a better if thy life hath bin prosperous and rich it is high time that thou shouldst end for fear prosperity which hath destroyed so many should also ruine thee Death is the most unwelcome to riâ—h men Croesus had not come to the fire but for his wealthy old age Many slaves had they died in their youth had died free-born Ah! how many and how great men who are condemned in eternall flames whom if death had taken from hence in their infancy or youth had enjoyed glory and immortality 3 It is the joy of all the Angels and Saints to have us with them but say you then must wee leave all our friends and associats here O improvidently Thou art going to them Thy parents where are they Hopest thou not that they are in Heaven And that thou shalt also come thither Doest thou not also believe tâ—at many of thy Kindred and acquaintance are in joy Coelestiall And doest not thou live here in hoâ—e to passe from hence to them but these things are not certaine they are onely in hope 't is true neither doth any man hope for what he fecth or possesseth therefore God hath afforded thee matter to exercise this Vertue He hath commanded thee to hope for Heaven never did he will thee or promise thee security but thou mayest certainly know thy self to be carried thither in hope whereinto yet thou canst not see The Creditor hath no reason to distrust a faithfull debtor I say it affirmatively that God hath made himselfe the debtor to thee Consider seriously whose Creditor thou art did not he speak it with joy who said I know whom I have trusted 2 Tim. 12 4 Thinke also ô man whose spirit droops or fails that admirable alacrity and ardent study and prompt willingnesse of the holy Martyrs for death who lightly despised all the great preparations to death who underwent the most cruellest torments even with smiling and rejoycing countenances Surely nor death nor the pain of it is terrible onely the feare of both makes both dreadfull Wherefore wee prayse him who said Death is not an evill but it is evill to die naughtily Children are afraid of Vizards and Spirits because of their unskilfulnessâ— is Death a Vizard turne the inside outwards and thou shalt know it to be so Yet neither Infants nor Children nor distracted folks fear Death It is most absurd that reason cannot perform that resolvednesse in us which folly and childishnesse leads us too Death is a Tribute and Custome that all men must pay Why therefore art thou sad and disconsolate when as thou payest no more then thou owest and doest no more then every man else performs No man here can plead exemption or priviledge No man hitherto hath gone scot-free none ever shall this is that hard Battle where none none I say escape The World saith Saint Basil is mortall In Ps 115 and the Region of dying creatures 5. What is the continuation of the feare of Death but the prolongation and extent of torment Doest thou live long Thou art long under pain but say you I cannot but feare the danger that is imminent although it comes on but with a slow pace Then therefore cease to feare when as there is in it that good that may remove and will for certain take away all feare Tertullian spoke admirably That is not to be
entertained with an undaunted spirit Whither it sets upon us violently or easily A vertuous life never thought ill of death and that man loses nothing who gets all things § 13. How the Saints of God may desire yet feare Death LEt us behold Saint Paul saiâ—h Saint Gregory how hee loves that which hee avoyds and how hee avoids that which hee loves Behold hee desires to die and feares to put off the tabernacle of flesh Why so Because although the victory makes his heart to rejoyce yet the paine doth trouble him for the present As a valiant man who is to fight a Combate though he be armed yet he pants and trembles and by his palenes discovers feare yet hee is mainly prick'd forward by valour and courage So a godly and holy man being neer to his death and passion is struck with the infirmity of his nature yet is he strengthened with the firmnesse of his hope and doth rejoyce that by dying hee shall live for ever For he cannot enter into that Kingdom but by the interposition of death yet hee doubts and hopes and rejoycing feares and fearing is glad because hee knows hee cannot attain to the prize unlesse he passeth this midway obstacle Hence it is that even the holiest men have in some measure feared deaths encounter King Hezekiah in the increase of his sicknes doth yet in teares lament Esay 38.10 That in the midst of his days he shall go to the gates of Hell What did not the feare of death cause David to utter that speech Psal 102 25. Take mee not away in the midst of mine age What shall we say of Abraham Iacob Elias Who as we are instructed by holy Writt did something feare death Elias flying from death 3. Reg. 19. yet did entreat for it under the Juniper tree Arsenius a man of an hundred twenty yeers old never assaulted with any disease having served God fifty five yeers in a most austere life being now at his dâ—parting began to feare and weâ—p Those that were present wondring at it said And doe you ô Father lâ—kewise fear death to whom he answered ever since I entred into the state of Religion I have always fâ—ared Seneca spoke excellently often is it seen that even the stoutest man though armed yet at the first entrance into the Combat feares so the resolutest Souldier at the signall of Battle his knees and joynts tremble so it is with the greaâ—est Commander as also wiâ—h the famousest Orator at the composing himself to speake This was observed in Charles the fifth Emperour who though hee was couragious in all warlike Expeditions though hee was not overcome with the greatest dangers nor frighted with the furiousnesse of warlike Chariots nor ever shrunke his head out of the maynest hazards yet for all that at the putting on of his Armour hee would something quake and shiver and shew signes of some feare but when once his head piece was on his sword girded to his thigh his Coat of Maile upon him hee was as a Lyon and like a mighty man of valour would set upon the Enemy Even so the best of men do desire and feare death they would be gone out but they tremble at it But it is better to die with Cato then to live with Anthony Hee is Deaths conquerour who quietly gives up his Spirit when he is câ—ld from hence §. 14. An ill death follows an ill life EVen as a tree falls that way when it is cut downe as it leaned when it stood so for the most part as we have livâ—d and bent our courses so doe we depart As we begun to goe so wee continue a commendable death seldome shuts up a dishonest life What things were pleasurable to us in the course of our lives ee seldome dislike at the time of our deaths A great Courtier of King Cenreds who studied more to please his Sovereigne then his Saviour being at point to die he did not onely seeme to neglect the care of his soule but also to put off the time of his death but hee saw before him a great many wicked Spirits expressing the Catalogue of all his hainous sins before him at which sight in horrour for them in despaire he dyed While wicked Chrysaorius called out for a space even for time but till the next morning he departed Herod Agrippa as his life was full of all impieties so his death was miserable So Herodias aâ— History reports who by dancing g t off Iohn Baptists head had her owne head cut off by the ice So Iezabel and Athaliah Queenes so â—ing Benhadad Balihazar and Antiochus with 600 more as their lives were naught and wicked so were their ends w etched and odious The death of wise men is to be lamented but much more the lives of the foolish Psal 34.22 the death of sinners is the worst It being an irrevocable ingresse of a most wofull eternity of torments Foolishly doth he feare death who neglects life He who lives to luxury and rio is dead while alive § 15. A good death follows a good life MOst truly said Saint Augustine That cannot be reputed for a bad death when as a good life hath always preceded For nothing but the sequell of death proves it ill A good crop of Corn doth seldome or never faile a plentifull sowing A good life is the Kings high way to a good Death That is the beginning middle and end I may compare life and death to a Syllogisme The conclusion is the end of the Syllogisme so death of life but the conclusion is either true or false according to the nature of the Antecedents So is Death always either good or bad according to the quality of our precedent lives So Saint Paul doth most severely pronounce it Whose end saith he shall be according to their works 2 Cor. 1. â— 15. It is reported of a certain man of a most devout life who was found dead in his study with his body so seated that his finger was upon the holy Bible and upon that place where it is said if the just man shall be taken away by Death hee shall be in his refreshing Precious in the sight of the Lord is the death of his Saints whither it be slow or sudden The mellifluous Saint Bernard being now neere to his dissolution Thus spoke to his Schollers because quoth he I leave you no great examples of Religion yet three things I doe seriously commend to you which I have specially at all times observed 1 To trust my own sences lesse then others 2 That being hurt or injured by any I never fought after revenge 3 I never did willingly offend any man whatsoever fell out cross and thwart I pacified as I could Now being nere Death He wâ—it a Letâ—er to Arnaldus of Good-dale to this effect The spirit is ready but the flâ—sh is we k. Pâ—ay you to our Lord Jesus not to defer my exit but keep me when I shall go have
expecting that hee was come to the mark of his life was suddenly snatcht away by a contrary sicknesse before his death one of his friends gave him a Visit and found the good old man falne into a sleepe When hee wakened hee asked him how hee did find himself to whom Gorgâ—as replyed this sleep begins to deliver mee up to his brother meaning death Whosoever is a good Christian will never permit sleepe to passe upon him before he hath convented his own conscience and haâ—h washed away his offences by a godly sorrow many have begun to sleepe and to die at once and have ended their lives with their sleep and therefore we are to look well to sleep which is deaths brother and as strictly as we can not to go to it warily onely but also chastly Hee which sleeps not in chastity shall not rise in chastity § 19. The Fore-runners of Death DEath is the fore-runner of Eternity dolours and diseases are the most knowne Harbingers of deaâ—h If wee will credit Pliny one manifest signe of death is in the height of sicknesse to laugh in some diseases an unequall and prickling striking of the veins and the eyes and the nose afford to us certain signes of death according to Plinies experience these are Indexes of approaching death when the sick party discourseth of journeys when hee will not abide in his bed when he folds the coverlid or when he puls haires out of it There are beside these many other signes of death not counted vain or false Augustus the Emperour a little before he died complained that he was taken away by forty young men That was rather a presage as Suetonius reports of death then of a distracted mind for when he was dead hee was brought forth by forty Pretorian Souldiers When Alexander the Great was about to saile to Babylon there was a great winde which took away the ornament of his head and the Dia em bound to it the tire fell into the water and the Diadem hung unto a Fen-cane one of the Saylors went to fetch this and because he would not have it wet put it upon his head and so brought it to Alexander the Saylor had a Talent given him for a reward but presently after by the advice of the Chaldees his head was struck off nor did Alexander long escape death which the Diadem taken from his head portended In the yeer of Christ 1185 when that great and last overthrow was neer to Andronicus Cominaeus the Emperour the Image of S. Paul placed by the Emperour in a Temple in Constantinople wept abundantly nor were those teares false presages for presently after the Emperours bloud was shed Moreover Princes and great men have had strange presages of their deaths as the howlings of Dogs unusuall the roaring of Lions the strangnesse of the striking of Clocks Nightly noyses in Towers and many other infallible signes of ensuing deatâ— How innumerable are the signes of death saiâ—h Pliny and certain but not one of security or health What do al they teach us but this one thing let us remeÌ„ber that we are but men Thinke on Eternitie whi her thou art poasting thou must be gone shortly thou art but a guest Enquire the way Looke thou beest ready fit hy selfe for to appeare before the Lords Tribunall How thou hast lived so even so shalt thou be judged § 20. What we must answer to Deaths Messenger BLessed Sainâ— Ambrose having received the Embassadour of death when as his friends wept and sorrowed and desired him to pray to God to spare him a longer life he answered them I have not so liv'd as that it shames mee to live longer nor do I feare to die because wee have such a Good Lord. Saint Augustine did much regard this wise saying and commended them to his Schollers as pure and savoury words And S. Augustine himselfe was nothing troubled at the hearing of death but said what great man can conceit any proud or great thing when as men do die well as trees do fall and other creatures That golden-mouthed Father Saint Chrysostome a little before his death when he was in banishment writ thus to Innocentius this now is the third yeere that wee have endured banishment being exposed to pâ—stilence famine war to continuall incursions to unspeakable solitarinesse to daily death to the Heathens swords and being about to die hee fairely pronounced these words Glory be to thee ô Lord for all things Saint Cyprian being condemned to death for Christian Religion with a noble spirit said thus Thanks be given to God who vouchsafeth to take me out of the bonds of this boâ—y Let the dying man imitate these holy Fathers let him often say this God be thanked Glory be to God for all things I have watch'd long enough amongst thorns I have fought enough with beasts I have toild enough in tempests Now because I see an end of my watâ—hings of my fightings and of my labour God be thanked Glory be to God for all things For certain Death is an advantage to the wise and a gain to them whose lives are irksome § 21. A sweet death but the worst death of all GEorge Duke of Clarence was by his brother Edward the fourth King of England for suspition of aâ—eâ—ting the Crown commanded to die yet he had liberty given to choose his owne death and hee chose a most sweet death for hee caused a Butt of Malmsey to be filled and so placed himselfe in it and others softly and leasurely let him bloud and hee all the while â—ucking in leasurely the sweet liquour So hee left this life being at last drowned in this sweâ—t but fatall ba h. If wee look but upon the manners of men alas how many by ingurgitating themselves with pleasures intemperately by drinking and gluttony do even drown themselves but while they so doe sucke in with eagernesse while they give their whole souls to draw in these vaine short filthy irksome delights alas wretches as they are they doe by little and little drinke downe their own destruction making themselves slaves to their bellies and filthy lusts and by how much the more greedily they doe swallow downe these sugred baits the sooner goe they to the land of darknesse aâ— Iob hath it They spend their days in mirth and in a moment goe down to Hell Most elegantly S. Augustine all things saith he are utterly uncertain but death a child is coÌ„ceived perhaps it is born perhaps not but perisheth an abortive if it be borne perchance it groweth perchance not it may be old perhaps not it may be rich it may be poore it may be honoured it may be an abject It may marry perhaps not it may have children perchance none it may bee sicke it may be devoured by beasts it may escape But amongst all these perhaps and perchances â—in we truly say perhaps or perchance it shall die It is recorded in the Machabees of Alexander 1 Mac. 1 6. and his fate is
pag. 291 16 Like life like death pag. 296 17 The desire of a good death pag. 298 18 Sleep the brother of death pag. 300 19 The forerunners of death pag. 302 20 How we must answer the messenger of death pag. 305 21 A sweet death the worst death pag. 307 22 Deaths blessednesse pag. 312 23 A dying mans farwell to the living pag. 315 24 What should be the words and meditations of a dying man pag. 319 25 Things specially to be observed by a dying man pag. 321 26 What a dying man should do pag. 323 27 Consolation for a sick man pag. 325 28 Holy ejaculations for a dying man pag. 329 29 The dying mans confidence in God pag. 333 30 The last words of a dying man pag. 336 31 Of the conforming our will to Gods will pag. 338 32 The dying mans emulation of the good thief pag. 339 33 Of the Heliotropium pag. 342 34 Prayers for a dying man pag. 345 A YE think DEATH sleeps Take heed he 'll wake ye'll mone B Health makes you skip and dance while sick men grone C Quails shower down to please the gluttons tongue D Sweet Zephyr strows his Flowres Alas how long E Yet Phoebus smiles and walks with goodly grace But clouds ere long will mask his radiant face F When Virtue moves Health gives you stubborn backs Like Rammes when Vice pliant as Virgin-wax G Feast frolick gallants feast drink-swagger rore and kisse But think how on this Point hangs endlesse we or blisse THE FORE-RUNNER of ETERNITIE Or Messenger of DEATH sent to healthy sick and dying men The Remembrance of Death propounded to the Healthy §. 1. Instructions to the Reader and an Introduction to the Work MAny have written comfortable Antidotes against Diseases and Death I determine the same and they are so far from discouraging me that they rather incite my Penne. Some of them with leave be it spoken are too long so that they burthen a sick man with their too too many precepts Others not so much forgetting brevity as a Methodicall Order doe make it too accurate They had not so much offended had they kept their Pens from paper as Apelles desired in Protogenes Plin. l. 35 c. 10. post initium Many have discours'd excellently but as I may say not satisfactory for Practise Theorie is to be commended but here wee must doe and in stead of words set forth action There are others that propose nothing to sick and dying parties but meere terrors and feares and so astonish them yet living I know my Reader that thy desire is to be prepared for Death with small expences I will endeavour to answer thy expectation and Briefly Orderly and Cheerefully I will lead thee to Deaths dore so as thou shalt scarce perceive it 1. Briefly Briefly for I write not a volume but a short Treatise which may be thy dayly companion 2. Orderly I will not observe a strict Order but rather a mixt the way that is plesant seems streight though there be many windings Cheerefully for I will not only treat of Religion 3. Cheerfully but will mix with it verses and fit old Epigrams so that my style shall not only be plaine but relishing of sanctified mirth Thus I thought fitting to admonish thee at the entrance into this subject §. 2. That the Remembrance of Death should be dayly HAppy is that man that spends every day as if it were his last Epictetus doth wisely teach Epictet Enchir. cap. 28. Death saith hee and Banishment and all other evills should be daily before our eyes especially Death So shall our thoughts never be too base nor too ambitious Wretched men why possesse you such large hopes why undergoe you such a great weight of disturbances who to morrow perchance may be dust and ashes Stand sure O man for the sable Goddesse Death daily stands over thy head and when the little remnant of sand in thy houre-glasse shall be runn'd out with a vigilant and undrousie eye expects thy arrivall and canst thou but expect Her as he sung Ortum quicquid habet finem timet i. e. All that a beginning have Doe expect and feare a grave Ibimus omnes i. e. We all must goe To the earth below Nor can any age bribe Death As soone as we are borne we pay tribute and are Deaths hirelings Nay as soone as greedy eyes the first light see Then doe wee even begin to die Death kills the Empresse as well as the Handmaid As the Poet well Horat. lib. 1. ep 4. Because wee dye so fast Think every day thy last Say every Evening This day I stand at the dore of Eternity §. 3. The remembrance of Death is a Medicine against all sinnes THE serious remembrance of Death shakes off all sense of Pleasure and turnes the sweetest hony to Wormwood S. Chrysostome saith Chrysost in his 5. Sermon of wickednesse repulsed pag. 678. The expectation of Death to come will scarcely suffer or give admittance to any carnall delights And truly what doth not the sense of Death work if but entred into the fingers or the pores of the Head much more when it seises upon the whole body it spareth no age no dignity one young man dies another Infant another old man One dies by the sword another by poyson a third by a fall one departs lingringly another suddenly as overtaken with some violent storme or thunder clap Now amongst so many doubtfull changeable and suddain events what security can be expected What courage can there be to sinne amongst such uncertainties And why because we die daily Think of thy houre-glasse though slowly to sense yet certainly by degrees the sands doe runne from the uppermost to the nethermost Cell Apply this to thy fleeting life Every moment some parcell of our life slides away Here 's nothing safe one houre deceives another one moment steales somewhat from another Happy is hee which makes every day his last more happy hee which reckons every houre but most happy that man who accounts every moment He will abstaine from sinne that counts this present moment to be his determined time Oh deceitfull Hopes how many have you deluded While you promise to many the end of their journey old age and yet cut them off in the middest of it in their youth You make men beleeve that may happen to them which many have enjoyed the flourishing of the Almond tree what a number have fallen with innocent hands yet peccant hearts How many have been overtaken by Death whilest they have beene in meditating of wickednesse How many sinners and sinnes hath Death cut off in the middest of their acts How many have smarted for their endeavours to sinne being examples of rashnesse presumption Have not many put a period to their lives and sinnes together What if thou shouldst be one of this number Or why shouldst thou be priviledged beyond others Oh! Scriban in Polit. Christ lib. 1. c. 27. who would think
with his mouth open which partly upheld one of the Pillars Hereupon hee with jesting and laughter told his dreame to his fellows Behold saith hee this is the Lion that kild mee in my dreame with that saying Hee put his hand into the hollow place of the stone-lions mouth and said Oh fierce Lion here is thy enemy shut thy mouth if thou beest able and bite off my hand hee had scarce made an end of speaking but hee received his fatall blow for in the bottome of that hollow place lay hid a Scorpion which feeling his hand put forth her sting touch'd him and he forthwith fell downe dead Is it so that stones can sting and poyson lurke in a Lion of stone Where may wee then not justly feare deaths stroke in the like manner did Hylas perish whom a lurking Viper in the chops of a Beare of stone did kill which is express'd by Martiall in his third Book and nineteenth Epigram What need I to mention the young man who was kild as hee was going into an house by an Icesicle which fell upon his head from the House-eaves Whom Martiall laments in his Epigrams Lib. 4. Ep. 18. So that you see many are the passages that Death hath to set upon us and usually he is then nearest when we least think of him §. 21. An Antidote against sudden Death GOod Reader here is annexed a short Prayer that I propose unto thee as a pattern for thee to use daily to entreat the Lord JESUS CHRIST to preserve thee from sudden death It is at thine owne liberty whether thou wilt use that or some other every day I made it that thou mightst on thy knees beg this great blessing of thy Saviour and know thus much such is the danger and so common that no man can be too wary or carefull over himself A Prayer O Most loving and bountifull Lord Iesus my Lord and my GOD I most ardently dâ—sire thee by thy most precious bloud shedding by thy last words upon the Crosse when thou cryedst My God my Godâ— why hast thou forsaken mee by those bl ssed words of thine when thou saidst Father into thy hands I commend my spirit that thou wouldst not take mee away by violent death Thy hands oh blessed Redeemer made me and fashioned mee oh give me understanding and I shall live oh make not so soon aâ—end of me give me I beseech thee time of Repentance grant that I may end in thy favour that I may love thee with all my heart and prayse and blesse thy Name for ever AMEN NEverthelesse all things good Lord are in thy disposing neither is there any that can resist thy will my life depends upon thy good pleasure neither doe I will as I please but resigne my wil to thy most godly governance in what place time or by what sicknesse thou wilt strike mee Thy will be done I doe commend all these to thy fatherly goodnesse and providence I except no place no time no disease though bitter and grievous because Thou of very faithfulnesse hast caused mee to be troubled onely this one thing do I crave of Thee not to take me away in my sins by some hastie Messenger but how ever not my will but thine O Lord be done if it seemes good to thy heavenly wisdome quickly to make an end of mee I submit thy will Oh God be done in all things For even then I hope through thy tender mercies to depart in peace and in thy favour in which though I do die by the hand of sudden death yet nothing shall separate thy love from my soul The just though taken away by death goes but to his rest Sap. 4.7 Death is not sudden to him that is alwayes provided Which if there be not a longer space and time left to me in which I may commend my soule to thee which is onely knowne to thee behold then now I doe it and doe ardently and heartily call unto thee O Lord Lord heare my voice and let my cry come unto thee Have mercy upon me O Lord according to thy infinite mercies Let thy will be done in earth as it is heaven Into thy hands O Lord doe I commend my spirit for thou hast redeemed it O Lord God of truth All things living prayse and blesse thee O God In thee O Lord have I put my trust let mee not be put to confusion §. 22. That our days are few and evill HOw old art thou Sixty how many yeeres aged art thou seventy tell mee also oh man how old art thou fourescore Alas good men where are these yeeres where are thy sixty where hast thou left thy threescore and ten and where oh man wilt thou find thy fourescore why number yee those that are lost and spent Elegantly said Laelius that wise man to a man that said I have sixty yeeres in hold thou doest said he reckon that which thou hast not neither those that are past nor what is to come is thine wee depend upon a moment of fleeting time and even a little time is of great consequence Gen. 47.8 9. Pharaoh the Egyptian King asking the Patriarch Iacob how old hee was old Iacob answer'd The dayes of the yeeres of thy servants pilgrimage are few and evill Hearken you earthly Tantalussâ—s which so eagerly thirst after the extended yeeres of a perishing life Know that you are strangers here not inhabitants passengers not dwellers travellers not natives nor are you travellers in a long continuing journey your way as it is evill so it is short short it is perhaps to be ended before the conclusion of the next houre which you divide with death evill any knows it to be that are in it It offers more braâ—bles than Roses to go upon Miserable and vaine that we are what advantage is it for a stranger to load himselfe with pâ—bbles and fading flowers and for them to lose his heavenly inheritance what hinderance or losse is it to leave these if we get immortalitie and glory to labour in the way to provoke to good workes to sweat in them to endure any troubles or molestation is to bee counted gaine The more harsh our banishment is the more welcome will our Country be §. 23. That a young man may die old AS old men at length become as children so there may be many young may be said to be old men Old Balaam a man of threescore yeers and ten answered Josaphat the King asking him how old he was that hee was fortie and five and told the King wâ—ndring at his woâ—ds that hee had beene quiet at his study twenty five yeeres as for the rest which hee had spent upon worldly vanities hee did verily believe all those to be utterly lost so one Similius which was as it were buried in Court affaires had rather liv'd for his Emperour than for himself caused this to be engraved upon his Sepulchre Here lyes buried Similius an old man of seven yeeres of age
they passed single he had set officers to strip off their old garments and shirts and nâ—w ones were put upon them by force and command By this his subtile craft whatsoever any man had brought with him for his journey as the manner in those parts is to sow or bind it up in his shirt or Turbant he got it all in this manner to himselfe Now it is wonderfull to thinke what a masse of money he gain'd out of so many thousanâ—s of people And although all the people had rather have kept their owne habit though it was not so gay and new as the Bashawes were yet there were no complaints to be received but so it was commanded and so it was to be performed Well all the people lamented and grieved and desired their old cloathes againe but hee as a great politician laugh'd at them and commanded all their cloathes presently to be burned in one generall fire And out of the fire was taken such a masse of Treasure and money as sufficed enough and enough to erect that great famous Temple Now observe just so doâ—h Death deale with us hee takes away from us all our rich garments and wraps us all in an empty winding-sheet Now 2 Cor. 5. v. 4. as the blessed Apostle St. Paul saith wee sigh being burthened and are loth to be found naked yet not willing to be stript of our cloathing but we strive in vaine sterne Death as that greedy Bashaw is nothing mov'd with our complaints will we nill we we must lay aside our old cloathing put off and be gone The same condition binds all of us all that have a birth must partake of death there is a little distance but no distinction But now heare how this covetous mans act was revenged The Turkish Seigneur having Intelligence what was done by Assanus the Bashaw hee presently dispatc'd one Imbraim a Bashaw to him with Letters and charg'd him sorthwith upon the receit of his Letters to send his head to him in Constantinople These fatall Leâ—ters the greaâ— Turke useth to write with his owne hand and to seale them himselfe and so to role them up in black-silke The summe alwayes of these Letters is Mitte mihi tuum caput i. e. send to me your Head which was effected speedily Marke now seriously whosoever thou art King or Kaesar when as the Grand Ruler of heaven and earth sends to thee his black letters by Death his messenger thou canst not resist nor plead excuse thou mayest not to entreat will not availe thee fly or escape thou canst not it is determined above Doe thus then and make a vertue of necessitie what thou must doe by force doe willingly send thy head and thy heart too not to a Tyrant but to a Father not to a man but to God Be not thou onely commanded to set thy house in order and dye but willingly surrender thy selfe for why should it not agree with thy will when against thy will it must be it is of necessitie to yeeld it is of vertue and grace to resigne willingly §. 28. That each day is to be regarded and warily observed MVsonius speakes it that wee cannot spend the day as we ought unlesse wee determine to use it as if it were our last It is wholesome counsell which Saint Austine affords us Tom. 10 Lib. 50. Homil. 13 initio Our last day we know not because wee should look well to every day God hath wisely appointed the day of our death to be uncertaine that wee should noâ— be at any time secure and that every one should reckon this present time his last but if you say it is a melancholy thought to be poring and considering upon death and that it is the onely way to bring on death you are mistaken much A wise man will thinke with contentednesse of death no otherwise than an understanding Mariner will thinke of winds and waves as his ship sailes as meanes to bring him into his Harbour and yet the very thought doth not bring him thither This is all our folly and errour wee will be tost amongst waves and floods and yet wee feare to goe whither by nature and reason we are led Nature dictates this to us One steers-man guides us all At our rising or our fall And for Reason who that is endued with it will deny What tossings turmoylings cares distractions miseries dolors of body and mind are not here Behold an end of them why fearest thou behold the haven why entrest thou not in but indeed as men in prison would faine come forth and might but for the Keeper who locks them fast in So mightest thou but for thy saylor the love of this vaine life He is to be dismiss'd and as thou art able so must thou often consider of that which thou must once undergoe And because thy last day is uncertain and unknown suspect every one for it rely upon none securely by this course thy spirit will be more full of courage thy life will bee more conformable and thy departure more comfortable for what can terrifie or disturbe him to whom The Prince of feares With joy appeares A secret sudden wound is most terrible a meditated death layes us downe gently and joyfully §. 29. The Seat Royall of all our pride is our Beere Gen c. 13. toti ABraham that great Patriarch when by Gods command He went travelling up and downe he desired nothing more then to find a place to rest in Heb. 11. and for the purchasing so much ground as would serve him for a place of buriall This hee desired to have his owne that he might possesse it and wholly enjoy it Hence he without any delay paid to the seller all the money which hee asked for it without any deduction of good and currant money nor would it suffice him to have it publickly pass'd over to him but withall he would that all the Inhabitants should be witnesses for his buying it By which matter the pious man showed that a mans grave or Sepulchre is truly his owne which he might rather than any thing else call his properly By the example of Abraham Every good man will chiefly care for to have a Sepulchre at the time of his dissolution other houses and lands and possessions want no chapmen few men purchase after this manner however the grave is a sure and a quiet possession Maximilianus the first Emperour of the Austrian Family three yeares before his death commanded his Coffin to bee made of Oke and to be put into a great Chest which was carried with him in his Marches and travels and provided by his Will that his dead body wrapped in a linnen cloth should bee lay'd therein without any embalming onely his nostrils mouth and eares to be stopped with lime or chalke what meant this great Monarch onely that having such a Monument of Mortality before him hee should say Remember thou must die And that he might daily say Why doest thou oh my
soule so enlarge thy thoughts why doest thou possesse so much why gapest thou still after more whom so many Provinces and Kingdomes could not hold this little Cabinet must include and why thinke you he desired to have lime and chalke for his nostrils mouth and eares behold the costly Odours and Unguents in which he would be laid downe Oh Maximilian great once thou wert and thy actions and these very things at thy death speake the same Baron Tom. 3. An. 326. â— 96. What shall I speake of the Coffin of Ablavius which was a Praefect and a great Prince amongst other of Constantine the Great his Courtiers an insatiable devourer of gold who meditated more of gold than his grave or heaven Constantine on a time taking him by the hand spake thus unto him How long how long said he shall we heape together wealth of this kind And as hee had spoke the words with a Speare which hee held in his hand he drew the description of a Coffin on the ground Hadst thou said hee a world full of such treasure yet after thy death thou shalt not have a greater place than this perhaps lesse then this forme which I have drawne out Constantine in this prov'd a Prophet for this Ablavius was cut in small peeces so that there was nothing left of him to put into a Sepulchre Charles the fift Emperour of Germany did imitate Maximilian whoÌ„ I named ere-while long before his death he sequestred himself from administring the affaires of the Empire and having transferr'd the government and management of it to his Sonne who was able for his yeares and of judgement sufficient hee himselfe went into Spaine with 12. followers onely into the Monastery of St. Justus to give himselfe wholly to Gods service and forbade any to call him by any other name or title then Charles onely putting farre off the title of Caesar Augustus with the Imployment and contemned all honours whatsoever And moreover it is registred of him that before he relinquish'd the Empire he commanded his Tombe to be made with all furniture belonging to his buriall and had it carried with him whithersoever he went but privately Hee had this funebrious accoutrements five yeares with him wheresoever he was I even when he went to Millaine against the French and had it diligently every night placed in his bed-chamber Some that were about his Person thought that therein hee kept his treasure others judged that in it he kept some rare books containing some ancient Historys Others thought there was some great matter in it but he himselfe knowing for what purpose he carried it would smiling say He carried it about for the use of something which was deare unto him So did this Charles daily meditate of death that at every night he should say Vixi I have lived and so every morning rise with profit and comfort Many others have piously imitated this Emperour Zach. Lippol tom 3. in vit S. Re. 1. Octob. that for long time together have carried their Coffins the monuments of their death with them for contemplation Genebaldus for seven whole yeares together had his bed made like a Coffine in which for that space he lived austerely and exercised himselfe in Mortification There was one Ida Idem tom 3. in vita S. Idae 4 Sept. Hier. Epist 103. a woman famous for holinesse which had likewise her Coffin made long before her death which she filled twice a day with food and nourishment and so often distributed it to the poore liberally The study of piety is the preparatory for death No death pollutes a vertuous soule he will easily despise all earthly things who hath his thoughts fixed upon his dissolution § 30. What our life is IT is as a flower as smoake as a shadow and as the shadow of a shadow It is a Bubble Dust froth It is as deaw as a drop as brittle ice As the Raine-bow a blazing Taper a bag full of holes A ruinous house deceitfull ashes a spring-day a constant Aprill as a dash in musick a broken vessell As a bucket for a Wel a Spiders web As a drop to the Ocean weake stubble A Summers herbe a short Fable a flying sparkle A darke cloud a bladder full of wind as a little Dove a taking her slight a brittle Glasse a fading Leafe a fine weake thred a Sodemes Apple c. And if a shadow bee nothing tell me what is the dreame of a shadow wee may make sixe hundred thousand of such similitudes of frailty and inconstancy and all like to mans life Me thinkes of all others he spake wittily that calls it a very short dreame of a shadow in briefe let us see what life is it is as one hath described it in this distich Somnus umbra vitrum glacies flos fabula foenum Vmbra cinis punctum vox sonus aura nihil i. e. Life 's like a dreame a bubble ice or glasse Like fading flowers vaine fables with'ring grasse It is a shadow dust a point a voice a sound It 's empty ayre well look'd too Nothing found Ah wretches how seeme we to heape up wealth to get honours to follow and hunt after pleasures when all these are as soone vanished as our selves Any of these all of them are but as a dreame and how short and vaine is that Psal 76.5 true is that saying of the Psalmist the proud are robbed they have slept their sleepe and all the men whose hands are mighty have found nothing they dreamt that they were mighty and rich but what have they retain'd or kept of all they gaped after or hoped for these are but meere dreames and fancies indeed and wakening they shall find their losse and grieve in their punishment What therefore is life I will declare it compendiously the time and length of our life is a point our nature is inconstancy our senses are obscurity Our whole body is but a rotting Concretion our mind vagrant Honours are but smoke Riches are thornes Pleasures are poysonâ— And that I may summe up all in word All things belonging to the body are but a passing streame all the minds endowments are emptinesse our life is a warre the loâ—ging of a traveller in a strange City the shop of all miseries and our fame after death is but oblivion Ausonius delivevers this well unto us Mieremur periisse homines Epigr. 3. momenta fatiscunt Mors etiam saxis nominibusque venit i. e. Men being as moments no wonder though they 're gone Death makes our names to faile and Marble-stone It 's a vertue to consummate our life before death knocks at our doores §. 31. That our life is a play OUr life is a Comedy we the stage-players one acts a King another a Beggar a third a Prince another a Physitian another a Clowne What part is imposed upon us we must performe we get no Plaudite unlesse we act well Well said Epictetus Euch. c. 23 Thou art called upon
wee carry about us is not our dwelling but our June it must be left when once the Master is weary of our company Therefore ô my good Christian hasten to live holily and thinke every day an entrance into a new life Who so fits himselfe this way shall meet death with comfort That man never died ill who lived well § 35. That Procrastination is the greatest damage and blemish to our lives WE put off any thing but wickednesse that not onely takes up the present day but is likewise promised the morrow In sin wee are prompt actors in other things usuall promisers and fair-speakers then wee use to say to morrow it shall be done or next week or next yeere without delay so doe dayes moneths and yeeres slide away while we onely delay and promise but performe not Seneca speaks admirably in this point Lib. de Brev. vit c. 4. Many shall yoâ— heare saith hee who say at fifty 〈◊〉 will take mine ease the sixtieth yeerâ— shall discharge me from all encumbranâ—ces and what surety else desirest thoâ— of a longer life but who will suffeâ— things to goe at thy disposing Blushest not thou to reserve the refuse and the dregs of thy rotten yeeres to God and to destinate onely that time for his service which thou art not able to manage in any other manner It is too late then to begin to live when it is time to leave off work What senslesnesse is it to refuse to follow good counsell till a man comes to fifty or sixty yeeres of age and to resolve there to begin to live where most leave off Sigismund the second King of Poland for his delayings and slothfulnesse in matters of weighty consequence was called Rex Crastinus the delaying King such sure are we though wee know not that wee shall be to morrow yet we hazard the mainer work upon such uncertaine probabilities Wee put off all most willingly would weeâ— if wee could put off death too But death's businesse admits of no delay nor putting off when Death knocks the bars must speedily open Therefore as the Proverbe saith The onely way to be long an old man is to be such an one betimes The King of Macedon obtained such glorious Conquests by being speedy upon his actions Wee lose the best nay all by deferring and delaying Chrysologus said well Most men put off to do well Ser. 125. Med. untill death debar them of time Wee come to death by degrees as men who sleep walking The first day wee put off good duties the second day wee doe them slightly the third day wee forget them on the fourth we are not able to performe them O Mortals to morrows life is too late learn to live to day give earnest to day grieve to day for your sins For who except your owne conceits hath promised you the morrow that which may bee ought to bee done to day why should it be procrastinated to thaâ— which yet is not may perhaps not be time or if it be perhaps not thine to deferre good actions hath always prov'd dangerous Deferrings are obnoxious to our lives Iumb vet You seldome see the slothfull man that thrives Let us make hast therefore and let us but seriously thinke how speedily wee would foot it if wee were sure there was a destroying Enemy behind us Wee would strive to be formost that we might be furthermost from our pursuers It is so we are followed close to hasten is to escape so shall wee enter into eternall rest It is the greatest comfort against deaths approach to have done all our worke before he comes to call for us To the Sick A Winter 's at hand leaves fall Death 'gins to snatch His Ax and spies thy Glasse spent Sick man watch B What th' Presse to Grapes that Sicknes is to thee If thou be ripe as Grapes in Autumne be C The stouping Hern oft gores her towring Foe So outward grief oft frees from inward woe D Sicknes lays men along as hail doth corn Better fall well then stand with shame anâ— scorn E Just now 't was cloudy now Sol shew his face Now clouds again This is the Sick man case F To scape the Scorpions sting and th' Archers dart Sicknes and Death I know no meanes 〈◊〉 art G A Sick man 's like an Horse plunging iâ— sturdy waves Who knows if th' one shall scape the floodâ— the other the grave § 36. Deaths haunt WIlliam the third Duke of Bavaria a Patron of the poore and Protector of all religious and godly men being dead though all men should have held their peace yet the cryes and teares of the poore lamenting his losse would have been sufficient Trumpets to have blazon'd his Princely worth this prayse-worthy Prince I say when he He returned from the Councell of Basil where he in the place of the Emperour sate chiefe returning to Munchen dreamed such a dreame as this following Hee seem'd to see a lusty great Stag which carried upon one horne little bels and upon the other divers wax Tapers and Torches lighted there was a nimble Huntsman and a pack of hounds who withall swiftnesse and eagernesse had this Stag in chase at the last the Stag having no other way leapt into the Churchyard in which there was a Grave made for a Mans buriall which was open into which the Stag fell and there was taken and killed at the sight of this the Prince wakened and was wondrous desirous to know what this Dreame should mean on the next day he told it to his Lords and this Dreame was variously interpreted which when Duke William had heard presently replyed I am said he this great Stag which Death so eagerly hunts and will shortly and speedily take me and end my days and I will be buried in that Church All things were ordered accordingly and these presages had their events answerable For in short space after this worthy Prince did yield to Death and commended his soule to God piously and was there interâ—'d where hee desired A good Death is the introduction to a blessed Eternity § 37. Why though wee daily are Spectators of Burials yet we doe not meditate on Death THe Devill being skilful in the perspective art useth this cunning policy that those things which are furthest off hee makes them seem neer unto us and those which are neer unto us he makes seem a great way distant from us Thus he represents Death to us that though it be so neere us that it is ready to lay hold on us yet it appeares a great way off hence in a vaine security wee promise to our selves many yeares and put the evill day far from us to our great disadvantage Hence is it that wee looke upon other mens Burials as though ours were not to be this long time and though we are decaying daily yet for all that we fancy an eternity to our own souls Sir Thomas Moore our Countriman lest any age should promise him a long life and
find free pardon â—nd forgiveness that when I shall die I may live with thee in life everlasting Amen Almighty mercifull and kind Father I do humbly entreat thee by the death of thy Son my Saviour Jesus Christ to grant mee a quiet and blessed departure out of this miserable life whensoever thou shalt please to call me hence Anoâ—her for the same purpose Mâ—st mercifull Lord Jesus knowing how great and grievous the paines of dying men are and with what great discomforts the souls of such are in the Agony of deâ—th Whither should I flee but to thee ô Lord my God Deliver thou my soule that it neither faile nor faint at that dreadful hour Deal with me I intreat thee ô Lord according to the multitude of thy never failing mercies and according to that boundlesse love which made thee lay downe thy life for mee who art life â—t selfe gâ—ant that I may always have the houre of my dissolution before mee that I may doe that while I am in health which may give me comfort in the pangs of death Let my whole care and study be to learn Mortification and to subdue all my passions and rebellious affections so that I may live witâ— thee in glory in thy heavenly Kingdome Amen A Prayer that the Communion of the Body and bloud of Jâ—sus Christ may be effectuall to his soule at the houre of Death taken out of Hugo de S. Victore O Most sweet and loving Jesus grant unto mee miserable sinner that my soul may be refreshed by thy most precious body and bloud that I may always speake of thy most glorious name Amen Gâ—ant that I may always thinke off and apply thy sufferings to my sick soul that so I may be refreshed in the evill day Amen Grant â—hat I may always have a care to imitate thy holinesse and obedience by patience and meeknesse that so all my words thoughts and works may be sanctified Amen Grant mee likewise O sweet Jesus a stedfast hope in thee that though the outward man decay yet the inward man which is created in holinesse m y be strongthened so that when I shall die thou mayst be my hope and my portion for ever Amen The conclusion of the first Book to the Reader THus doe thus â—hink ô Man and while thou are in health prepare for sicknesse and leâ—â—â—â—e to die either of them is of excellent skill and art ignorance of both these may cast thy soule into utter destruction if thou failest in the performanâ—e of these thou deprivest thy self of that Eternity which the Faithfull shall enjoy never canst thou amend an errour past this way this shall be punished whh Eternity Wherefoâ—e always manage thy affaires so as if thou wert at all times deparâ—ing Dwell most familiarly with thy selfe and search daily all the secret passages of thy conscience those things which thou hast about thee esteeme of them as a Travellers Cloak-bag but let them not be thy clog Thou must carry no more out then thou broughtest in Therefore be satisfied with little and approve thy selfe to God Thou must passe hence Each moment think thou standest at the doore of Eternity Thou must be gone Eternity is alwayes at hand Pleasures are short punishments are without end The labour is but little the reward everlasting These are the instructions wee have prescribed to healthy and able men Wee admonish them not to feare death yet never to lay down the thought of it So now we proceed to instruct the sick and weak To the Sick A Winter 's at hand leaves fall Death 'gins to snatch His Ax and spies thy Glasse spent Sick man watch B What th' Presse to Grapes that Sicknes is to thee If thou be ripe as Grapes in Autumne be C The stouping Hern oft gores her towring Foe So outward grief oft frees from inward woe D Sicknes lays men along as hail doth corn Better fall well then stand with shame and scorn E Just now 't was cloudy now Sol shews his face Now clouds again This is the Sick mans case F To scape the Scorpions sting and th' Archers dart Sicknes and Death I know no meanes no art G A Sick man 's like an Horse plunging in sturdy waves Who knows if th' one shall scape the floods the other the grave The second Book § 1. The remembrance of Death is commended to the Sick Wherein is contained an Introduction to the foâ—lowing Discourse and whithâ—r sickn sse beâ— evill or not CAunus is a Town in Caria situated in a pestilent ayre and insecâ—ious to the inhabitaÌ„ts Whâ—ch place when a merry conceited fellow called Stratonicus a Musician beheld hee presently rehearsed that Verse in Homer Iliad 6. Men like to falling leaves are found But green ere-whiles now fall'n to ground He taunted their pale and wanne countenances but when they of that place had afforded him but course entertainment because hee had disparaged their City Hee wittily againe told them Indeed I cannot fitly terme your towne sickly or diseased where I behold so many dead men walking this was more pleasant and smart then the former But why deny we it or why are we lift up with pride when indeed wee are but leaves Iob speaks it plainly Iob 13.25 Wilt thou saith he break a leafe driven to and fro as if hee had said I being but a leafe subject to all inconveniences which feare all storms and winds which tremble and am blowne with one blast farre away Doe not ô doe not ô God speedily make an end of me in thy fury Thou knowest that I shall at once fall of my self Are not men truly to be compared to leaves when as their instability exceeds and out strips them May they not have this title added deservingly seeing that diseases sicknesses of severall sorts doe interchangably drive them to ruine Thus did Clemens Alexandrinus juâ—ge Go to saith he ô men of an obscure and fraile life like to the generation of leaves Weake a workmanship as wax like to shadow Vaine fleeting having a life of a dayes continuance Certainly we are leaves and no better when as one little fit of a Feaver distempers alters weakens endangers us What said I a fit of a Feaver nay a little Cough a Crum of bread a Drop of water are able to effect our ruines But what is not health good and sicknesse evill no ô man if you will credit Epictetus What then it is good to use health well it is ill if used ill It is possible by sicknesse to gather fruits meet for thy God nay is it not to be done like wise by death it self whâ—t thinkest thou of sicknesses I will shew thee his nature I will grow better by it I will be quiet under it I will think my self well dealt with all I wil not flatter with my Physician nor will I wish for death What wouldest thou more What is given to me I will account it happy prosperous honorable desirerable But some may dâ—ny
sicknesse always pray Wee can never be too importunate with God § 12. What wee must think and doe in dolors and sicknesse A Man that enjoys God though â—e be pressed with griefs and full of sorrows will not for all this curse God and die Hee says not amisse if hee use these or the like expressions I will hope well while I breath and I will hope bet er things drawing neerer towards God and my dissolution Seneca spake excellently well of G iâ—fe saying Sen. ep 78 ante med that of the Poet is known It's light if long It s short if strong No man's griefe can be great and long So benigne our nature ha h bin for us that she proportions the griefe either makes it tolerable or shoâ—t For thâ— intention of the highest grief haâ—h found an End This is one comfort in the deepest misery that when you have felt it too long it is customary and so you loose the sence of it by the continuation of it But what vexeth most those that are unexpert in bearing griefe is that they have not accustomed themselves to be contented in minde they are too much addicted to carnality Wherefore ô my sick friend learne by degrees to deduct thy soule from thy body and be conversant wiâ—h â—hy nobler and diviner part and because there is no grief so violent but admits of intermissions therefore when thou art sick and feelest pains do not hastily leave off the exercise of prayer or patience Above all things looke that thy morning Sacrifice and some examination of Conscience at the Evening keepe their course If thy voice fail perform it in spirit Canst thou not frequent divine Duties or receive the Communion of the Body and Bloud of Christ then set apart some time precisely in which thou maist see God present with thee Never let the night or sleepe passe upon thee before thou hast discussed and debated with thy Conscience and quieted it In those houres that either thy grief is less'ned or is not at all take some godly book into thy hands read some select sentences fi test for thy present benefit and meditate them seriously Every day select one houre to thy selfe for prayer and begin it and end that little time in holy sighes Ejaculations and Prayers devoutly humbly reverently and this houre will seeme to be spent in Heaven but if thou canst not perfoâ—me this which scarce any pain can hinder thee from yet at uttermost let some time be allotted in which thou mayst erect thy spirit to thy Creatour and by sâ—aces lift up thy thoughts to Heaven For these courses will miâ—igate and diminish the greaâ—est anguish and grief At the Entrance and End of all thy prayâ—rs consecrate thy whole self to Gods divine good wâ—ll and pleasure Nor all nor any of these are so hard but that a dying man may performe much more hee whose sicknesse is not so urgent Which yet if you cannot or rather will not do any of these yet however while the extremity of the pain is upon you be quietly and thankfully patient Doe not I pray you make your burthen weightier then it is of it self why should you adde to your own affliction It is but light and eâ—sie unlesse it be made heavy by your prejudicate opinion Coâ—trariwise if you exhort and incouâ—age your selfe and say It is nothing or it is but little we will bear it it will be at an end thâ—n will you make it but little by esteeming iâ— so All things are censured by opinion we grieve according to opinion Every man is so miserable as he judgeth himselfe to be § 13. Our thoughts are divers in the time of sicknâ—sse and health LAcides the Philosopher having omitted many houshould offices said We dispute one thing in the Schools and live otherwise at home So men in health can administer and suggest comfort to the sick but what sick man is he that in his disease can sufficiently comfort himselfe I do much doubt my selfe in divers States Ah! how glasse-like is our strength how instantly doth one dash batter it While wee are in health wee imagine to our selves bodies of brasse all our discouâ—se is lofâ—y and wee care even provoke sicknesse but when they approach how do we flie or how suddenly at the first grapling fall wounded and weak Wee are but men then by our own confessions and our dying bodies have little or no vigâ—ur in them I will not cannot deny but that our bodâ—es are fragile but not so muâ—h but that with a resolved patience they might indure the greatest of calamities were not their spirits as dejected and poore as their bodies are weake This is our too much faintheartednes that makes so many desert vertuous actions while wee make every difficult thing to be intolerable impossible to be undergone Virtue perisheth if Difficulty which is the matter of it be removed § 14. In all Sicknesse wee must send holy sighs to God O Lord Thou art my Fortresse and strength and my sure refuge in the time of my trouble Jerem. 16.19 It is the LORD Let him doe what seemeth him good 1 Sam. 3.18 O Father prove thy servant to the end and leave not off from the man of iniquitie Job 34.36 It is good for me that I have been afflicted for thereby I have learn'd thy Statutes Psal 119.71 I take pleasure in infirmities in reproaches in necessities in persecutions in distresses for Christs sake for when I am weake then am I strong 2 Cor. 12.10 O JESVS who art my Love and my souls delight cause mee for my love to thy name to be joyfull in suffering and dying For I am no more mine but altogether at thy rule and disposing § 15. Certain faults of Sick men Fâ—rst to be eager and willing to hear curiosities novelties trifles 2 Not to be willing to heare admonitories and preparations towards Death 3 To blame and complain of those that take the care of him 4 To reject those things which are prepared for their good and recovery 5 To dislike their bed and lodging 6 To believe that they are not well looked to and thereupon to murmure and repine 7 Seldome to think of or speak of God or divine things 8 Not to be given up and to be resign'd and subject to Gods will in all things 9 To thinke some things too grievous and beyond his faults and not to be born with any Christian patience And what concerns it thee ô my sicke man what is done in France Germany Italie or Spain rather shouldest thou seek what is dâ—ne in heaveÌ„ or how thou should escape hell the torments tâ—ereof Let others whisper what they will among themselves thinke thou on this Suffer the dead to bury the dead Let this be thy onely care to secure thy soul thâ—s is that one thing that is necessary what hast thou to doe with new or curious trifles for the most part false and fictitious these are offensive to others unprofitable
said it Remember thy promise made to thy servant wherin thou hast caused mee to put my trust It is my comfort in my trouble and say thou with Ieremiah the Prophet But I have not thrust in my selfe for a Pastor after thee Ier. 17.16 17. Be not thou terrible unto me Thou art my hope in the â—ay of adversitie And also heare him elswhere Ier. 31.16 17. Refraine thy voice from weeping and thine eyes from teares for thy work shall be rewarded and there is hope in thine end Iob 13. â—5 17 12 Iob was most confident in this Though hee kill me yet will I trust in him And when hee was at the threshold of death he saith I have changed the night for the day And in Ecclesiasticus it is said Ecclus 2.11 12 13. Know yee that none that trust in the Lord hath been confounded for who hath abode in his Commandements and was forsaken And who hath called upon him and hath been rejected Because the Lord is holy and mercifull and will forgive in the day of afflâ—ction Hee is the protectour of all such as seek him in verity Osee 12.6 And the Prophet Hosea cries out Trust in thy God for ever for they that trust in him shall not be confounded seeing the Lord is good to all that feare him even to the soule that trusts in him Lam. 3.26 27. It is good both to trust in and to waite for the salvation of the Lord for truly the Lord is good and as a strong hold in the day of trouble and hee knoweth all that trust in him Nahum 1.7 And wee also know that when he shall appeare we shall be l ke him for we shall see him as he is 1 Iohn 3.2 3. And every one that hath this hope in him purgeth himselfe even as he is pure Have thou therefore thy hope fixed upon Gods goodnesse for he will not forsake him Psal 116.9 that hopes in him But as David speaks Wee shall see the goodnesse of the Lord in the land of the living § 22. Tranquillity flows from true hope Ps 116.7 REturn unto thy rest ô my soule for the Lord hath beene gracious unto thee Why faintest thou in such variety of laborious travels behold the Lord is present to put an end to all thy pains leave off therefore ô my soule to be any longer willingly miserable and to waste thy selfe with such fruitlesse toyles sicknesse and death are the beginnings of rest to thee thou mayest say perhaps they are hard beginnings it is true they are so but thou knowest after stormy weather usually come the greatest calmes so here thy â—est thus purchased is rest eternall Now perhaps Good-Friday wearies thee but thou doest know that Easter is nigh for aye to last Goe on and partake willingly some share of labour and sorrow thou expects an Haven to arrive in not onely out of this troublesome World but into that which is eternall in Heaven Though thy labours be but in thy apprehension now begun yet they are sufficiently done when hee to whom thou hast laboured accounts them so Thou therefore ô my soule leave off vanity and turn thee to thy God who hath done great things for thee Count if thou canst all his benefits thou mayest sooner reckon the sands on the shore by which his favours he hath laid open away to thy eternall felicitie Saint Bernard commended that chiefly to his before his death That they would firmly fix the Anchor of their hopes in the safe bosome of Gods mercy Let us have therefore that Verse of that sweet Singer daily in our mouthes In thee O Lord have I put my trust let mee never be confounded deliver mee in thy righteousnesse § 23. Patience is the whole armour of a Christian. DEmosthenes being asked what was the chiefe ornament and grace of Eloquence answered Action being asked what was next to that answered Action being asked the third time replyed Action so that as he gave the prime grace and credit to Action so hee made it the onely grace of Rhetorick If I should be asked what is the chiefest thing requisite for a sick man I would say and rightly too Patience if it should be asked what is the most profitable for him I would answer againe Patience If again the third time what is the most decent thing for a sick man I would repeat the same and say Patience This deserves all the credit shee should not onely weare the first but also the second and third Bayes Let us see what repute the divine Oracles bestow upon Patâ—ence our Saviour saith Luke 2â— 19. By patience possesse your souls nor doth S. Paul say little lesse Ye have need of Patience that when yee have done the worke Heb. 10.36 you might receive the promise And Saint James Let Patience have her perfect work Would you any more ô impatient man Acts 14.27 By many tribulations wee must enter iâ— tâ— the Kingdome of God Where the thorne pâ—icks thee will grow a Rose to crowne thee Truth it self proclaymes it Whosoever shâ—ll not take up his crosse and come after Lu. 14.25 he cannot be my Disciple Admiâ— theâ—efoâ—e the Councell of Saint Augustine Suffer what thou wouldest not Aug. in Psal 6. â—hat thou mayest enjoy that which thou wouldest Salomon beats upon the same Prov. 3.11 12. Despise not the correction of the Lord and faint not when thou art chastened of him For whom the Lord loves hee corrects and takes pleasure in him as in a sonne God delighteth not in destruction but after a storme bringeth a calme and for teares rejoycing the Name of the God of Israel be praysed for ever Therefore blessed are yee that weep Lu. 6.21 for yee shall be comforted The furnace tryes the vessels of the potter and so doth the tentation of tribulation righ eous men Wherefore ô my sick man compose thy selfe to all patience Patience is chiefly necessary for thee before any other thing Thy meat perhaps rellisheth ntowith thee Patience will digest all It is common and one of the first things that befall sickmen to lose their palates their sleep may be short and interrupted Patience will give ease and rest Doe sicke men slâ—epe so well as healthy doe paines torment patience doth mitigaâ—e â—re thy attendants negligent in their duties usefull then is Patience To satisfie a sickman in all things is very difficult Perhaps there may want apt Comforters Oh then embrace patience Thy Lord Christ is the onely Comforter though many things be wanting which may seeme necessary possesse but thy selfe with this one rich cordiall and all will be well all will be quiet Ioachim Elector of Brandenburgh comming to visit Charles the fifth Emperor being troubled with the Gout did admonish the Emperour to use the help of Physicians to whom Charles the Emperour replyed The best remedy for this sore is Patience and so truly the onely remedy and the whole
Armour of the sick is Patience being guarded with this hee will not much fear pains diseases nor death it selfe Hee may encounter with all these Enemies and come off a Victor For Patience overcommeth all evils § 24. We are but guests at length we must be gone OUr life is but a way-faring and pilgrimage Wee are in a strange place and at anothers disposing We are often dismissed before we be well entertain'd and our remembrance departs with us We are but of yesterday as a Post that passeth away and is gone most richly Saint Augustine in this kinde All of us are Pilgrims and strangers Hee is a Christian which at home doth acknowledge himselfe a Pilgrime our Countrey is above there wee shall not be strangers For here every one at home is but a guest Will hee nill hee hee is but a stranger Buâ— hee leaves his house to his children What then as one guest his lodging to the next commer Thy Father left room for thee thou must leave it to the next generation Neither while thou wouldst stay doest thou nor while thou wouldst stay shalt thou If we must all be gone let 's doe something here that may abide hereafter That when wee shall passe away and shall come thither from whence wee shall not depart we may finde some good treasured up Seeing therefore that wee are but guests let it not trouble us to set onward to our travell A traveller goes no way so merrily as when hee goes homeward § 25. The terme of life is certain THe number of his moneths is with thee Iob 14.5 Thou hast appointed him his bounds which hee cannot passe Whatsoever thou doest ô man whatsoever thou endevourest the days of thy life are numbred unto thee Summon and convocate all the Physicians to thee about thee Podalyrians Machaonists Aesculapians Hippocratists and command all the Galens to revive not all these can put one part of a short minute to thy yeares beyond Gods appointed time Empty all the Apothecaries shops swallow up Gold and Pearles to extend thy life Yet thou shalt not promote the termes which thou canst not exceed be thou never so wary decline from all dangers thou canst suppose hinder the growth of diseases yet thou shalt not increase the number of thy moneths Thou mayest wish vow desire it 's nothing the limits are appointed and what stirre soever thou makest thou canst not enlarge them Thou thinkest perhaps the sand of the sea to be innumerable but he hath that numbred which hath thy yeares moneths dayes houres minutes reckoned from Eternity Whatsoever thy skill or industry may promise thee they cannot enlarge thy space of time not a moment Let there be provided for thee the choice and most excellent diet and let it be never so rarely drest drinke the Creame of wine never labour but for health sleep just so long as thy Doctour prescribes thee and as thy health invites thee Be cold and hot to a just proportion notwithstanding all these things thou shalt prove mortall and when thou art come to the marke which God hath set up and foreseen from all Eternitie Then thou mayest bid Adieu to all humane things and all worldly affaires and prepare thy selfe to give in account for the Tribunall calls thee to Appearance Seeke no delay here no truce no putting off thou must goe slinke not backwards The account must be given doe not excuse thy selfe all delay is cut off request not lingring ô God the number of all mens moneths is with thee his bounds are set which cannot cannot I say be past Seneca was not ignorant of this who said No man died too soon Consol ad Marciam c. 20. who was never intended to live longer then he did He hath arrived at his set mark And now must lie alas i th' dark Every man hath his prefixed stint hee shall remayne for ever in his Stanza Let an hundred Physicians six hundred friends a thousand Kinsmen attend or hedge in thy bed yet not one of them can helpe thee One onely God can doe the deed It is concluded ô man it is fully concluded concerning thee ô if God be thine Enemy it is concluded upon thee for ever Thou perâ—shest for ever if in this moment of death thou beest not received into grace and favour the last moment of thy life pronounceth sentence of thee as thy death as thy fall is so shall thy resurrection so shall thy life be to all Eternitie ah begin to be wise and live to God and whatever thou doest remember Eternitie § 26. The first Objection of the sick man I Could easily have comforted my selfe when I was healthy and lusty I then provoked these evils when they were absent behold now the sorrow that so often I have pronounced tolerable behold the death against which I have spoken many great words I thought otherwise while I stood healthy and strong I think not so now being cast down upon my bed of sicknesse It is no hing to provoke an absent Enemy but it is a matter of difficulty to retaine stou nesse of spirit to his face We usually contemne death but it is when wee think and believe our selves free from his reaching darts It is one thing to fight in thought another thing to fight really The Coward may performe the first â—ut none but Christian Champions the latter What saist thou ô my sick man why doest thou complain against thy selfe why changest thou thy yesterdays minde though it was good what as though it were the part of a Champion to be wise and valorous in the dark onely but when hee enters the lists to be sottish and cowardly A good Fencer will not reject counsell when hee is entred the Theatre though before hee wanted it Stand ô man and be bold thou hast overcome if thou wilt onely despaire not Behold Iesus Christ thy rewarder looking on thee he is not onely a Spectatour but an Helper And hee reaches to thy hands all the weapons which thou needest use but perhaps they are to thee as Sauls were to David not fit thou refusest the scourge the thorns and the Crosse yet take the shield of Patience under this thou mayst fight safe secure Commit the rest to thy good GOD. Thou knowest that of Abraham to his sonne God will provide § 27. Another Objection BEhold I die which might have liv'd longer Truly thou couldst not For if thou couldst why doest thou not but â—his thou mayst say I hoped or desired to live longer And in this I b lieve â—hee What if thou hadst lived longer thou hadst but then lived awhile the spaces of this life are unequal and uncertain yet they are all short Some men have lived 80 yeers what have they now more then he â—hat lived eight Unlesse you put cares and labours and griefs and toyâ—ings as advantages into he bâ—rgaine and what more had hee had heâ— liv'd eight hundred unlesse wee can reckon his vertues as we l as his yeeres
have not lived as I ought to have done as by grace I might have done I am sorry at my heaâ—t and it grieves mee that I cannot grieve more I humbly beseech thee ô Lord that thou wouldst not deale with me after my sins but according to thy great mercies thou ô God which hast laid stripes on the outward man give the inward man indeficient Patience So that thy praise may never depart from my mouth Have mercy upon mee ô Lord have mercy upon me and help mee for thou knowest what is good for my soul and body thou knowest all things thou canst doe all things to thee bee prayse for evermore Amen A Prayer after receiving of the holy communion to Jesus Christ. GLory and prayse be given to thee ô Christ who in thy gracious goodnesse wouldst vouchsafe to visit and cherish up my poore soule Lord now lettest thou thy servant depart in peace according to thy word Now I hold thee ô sweet Love I will not let thee go I willingly bid Adiew to the whole World and with joy I come to thee ô my God Nothing at all nothing shall separate mee from thee ô good Iesus for I am joyned to thee in thee I will live in thee I will die and in thee if thou wilt I will remayn for ever I live but not I but Christ liveth in me My soule now is weary of my life I desire to be dissolved and to be with Christ For hee is to mee in life and death advantage Now though I walk in the valley of the shadow of death yet will I feare none evill because thou art with me ô Lord And as the Hart desires the Fountains of waters even so longeth my soule aftâ—r thee ô God My soule hath thirsted after God the fountaine of living waters When shall I come and appeare before the presence of God Blesse me most loving Iesus and now dismisse me in peace because I am truly thine and I will never for all time part with thee O could this happy union be now made Oh! might I be wholly in thee Oh! that my soul might fâ—r aye rest in thy imbracings and partake always of thy presence What have I any longer to doe or to be pestered with the World ô most loving Iesus Behold whom have I in heaven but thee anâ— whom have I desired on earth in comparison of thee Into thy hands ô LORD doe I commâ—nd my soule receive mee oh sweet Love that I may ever be with thee and that in thee I may lye downe and take my rest for thou onely makest me dwell in safety Amen The conclusion of the second Book To the Reader WEe have said thus much hitherto to the sound and sick partly to recreate them that they may live to excite them that they may watch to strengthen them to overcome that they might always be ready for Deaths assaults It is better to try any course then to dye ill An ill death is not onely the worst of all errours but it is irrecoverable inexpiable Now we come to dying men and prescribe documents for them not onely that they should read them when they are dying but specially in health to profit them against Death To dying Men. A Death strikes and with his Ax fels burly Okes There 's not a Tree that stands his single strokes B Fly hence Your House begins to crack it falls Get under ground there yee 'll find safer walls C Beast Fish and Fowle wee catch with wiles and snares But Death hurls darts at us and no Man spares D Be not dâ—smay'd though Sculs from Heaven drop From mortall seed springs an immortall crop E As Waters from Aquarius pitcher drill So runs Mans life Lib. a tryes Wel or Ill F The Sun goes down but 't is to bring now day So man doth dye that he may live for ay G The game 's our own The Deer's pent up No way to flie Dogs Huntsmen Darts Nets Toyls all tell him He must die THE Remembrance of DEATH is presented to dying Men. The third Book § 1. The Art of dying compendiously handled NOt to know how to die is the most wretched folly that therefore wee may learne that whiâ—h through all our lives we ought to learn fiue things are specially considerable which may make Death good First a free and undaunted mind this is a thing of great value on which do depend the rest An offering of a free heart will I give thee Ps 54.6 Nothing doth more please God noâ—hing more benefits man then an undaunted willing ready soule and a generous confidence in God Tergiversation and giving back argues a will nothing conformable to Gods Therefore if at some time to be done why not now to get such a prompt mind for death is to love and meditate on seriously the passion of our Lord which every day is to be considered on with Prayers The second a speedy and expedite dispatch and disposing of our debts and goods by will It is an errour not to think of making our wils untill Death be entred over the threshold Discharge thy debts dispose thy goods before Pale grimfac'd death doth come to knock at doore Saint Ambrose hath given us an excellent rule and method for the disposing of our own goods Let there be saith hee sincerity of faith quick sighted providence or let charity be joyned with prudence and prudence linked to charity and let him that giveth an Almes or taketh care that it be given let him doe that God may accept of the gift and the person giving The third is a speciall care of our salvation let that be reckoned of in the first place One thing is necessary Luk. 10.42 Bl ssed Saint Augustine the pattern of well dying men ten days before his Death admitted no Visitants onely at a set houre his Physician and a servant which brought in his dyet and hee himselfe was poured out in prayers teares and sighes hee conversed with GOD concerning his life and lâ—ft admonishments to us in these words Nullus Christianorum c. Let no Christian depart hence untill hee have fully and worthily repented him of his sins The fourth is the receiving of the Communion and to this the sicke party should bee ready and prepared this great werke stould not bee too long put off nor deferr'd till Death have possessed him it is dangerous to neglect this many die ill because they seeme to dâ—sire not to die so soone hee that will earnestly repent him of his sinnes let him do it early and contrition of spirit is excellent to a sicke mans salvation The fifth is a pious and entire oblation of himself to Gods good will Every man pâ—rhaps cannot exhibit a mind undaunted in sicknesse but every man oughâ— to shew a minde conformable to the will of God Let therefore the sick party often in the time of his visitation repeat these words of our Saviour Mat. 11.26 Even so Father because it seemed good
in their eyes So ô Father even so c. There is no feare of that mans perishing who so effectually can reconcile himselfe with the Judge § 2. How to recover time ill spent and lost WHosoever desires earnestly to redeem lost time let him turn away himselfe from all vanities and seriously meditate upon Eternity in which he shall see God and in Him all things are to be fâ—und and recovered that are lost here let him fix his thoughts and expresse himselfe to God in these or the like terms O my eternall God! I do heartily wish that from the day of my birth to the day of my dea h I had lived before thee in purenâ—sse obedience and holinesse ô would to God! I had lived as all those men did who by following the practice of grace and vertue did please God in all their trials and troubles ô that I could for thy love weep my self into teares and be always helpful to the poore and needy ô that I could afford comfort to the comfortlesse and love thee with that ardencie that all thy blessed Saints and Angels doe for it is fit and due that all prayses should be given to thee And now ô my God have mercy upon mee according to thy infinite wisdome and good pleasure Of such the Psalmist hath pronounced that they shal die ful of days now as Gregory saith They die in a full age who doe that worke in this passing and fleeting time which will never fade or passe away Hee hath recovered and repaired time that was lost who hath truly sorrowed that he hath lost it § 3. How a short life is to be made long A Well minded man must look not how long he can live but how long he ought to live the Wise man saiâ—h Wisd 4.13 Hee being made perfect in a short time fulfilled a long time Well may hee say hee hath liv'd long which comprehends all perfection for he hath finished his course which passeth to Eternity he lives long who hath lived religiously wee are not to reckon long life by the number of yeers but by the number of vertues he may worthily be said to have finished his time which at no time would lose or leave his piety his goodnesse therefore an unwearied care and study of profiting and going on in goodn sse and a daily indeavour to perfection is reputed and esteemed perfection it self § 4. There is an end of all things buâ— Eterniâ—y is endlesse WHy may wee not be cheerfull and sing some Elegies to or before a sick man especially if it be the custome of the place Iacoponus an holy man of life wriâ— certain merry Verses in which very pleasantly he hath described the vanities of the world and the precipices of Death and I have here Englished them 1 Cur Mundus militat sub vana gloriâ— Cujus prosperitas est transiâ—oria Tam citò labitur ejus potentia Quam vâ—sa figuli quae sunt fragilia Englished Why wars and strives the World for such vain glory Whose great prosperity is transitorie So soone and sooner doth her power decay Then Potters vessels or frail things of clay 2 Dic ubi Salomon olìm tà m nobilis Vel ubi Sampson dux invincibilis Vel pulcher Absalon vultu mirabilis Vel dulcis Jonathan multùm amabilis Englished Tell me where 's Solomon that King so wise Or where now that stout Champion Sampson lies Or where is Absalon so faire to th' sight Or where is Ionathan so lovely bright 3 Quo Caesar abâ—it Celsus Imperio Vel Dives Epulo totus in prandio Dic ubi Tullius claus elâ—quio Vel Aristoteles summus ingenio Englished Where is that lofty royall Caesar gone Or where that purpled rich high fed Glutton Where 's Tully who in Eloquence did abound Or Aristotle for his wit renown'd 4 Tot clari Proceres tot rerum spatia Tot ora Praesulum tot Regna fortia Tot mundi Principes tanta potentia In ictu oculi clauduntur omnia Englished So many high born Nobles so greaâ— things So many Clergiemen so many Kings So many Princes so great Powers so high Are all shut up in th'twinckling of an eye 5 Quà m breve festum est haec mundi gloria Vt umbra hominis sunt ejus gaudia Quae semper subtrahunt aeterna praemia In ictu oculi clauduntur omnia Englished How short's the Feast of worldly glory found Our joys are but as shadows on the ground They doe substract from our reward on high And are shut up in th' twinkling of an eye All these are true and most true is that that they are all so soone concluded and shut up It is the saying of Saint Gregory All the length of the time of this present life is but a point being it is terminated with an end And hee confirmes it again saying Whatsoever hath a period is but little and short For that cannot seem to us to be long that goes on with the course of time till it be not which while it goes on by minutes is driven on by them to its end and may be decern'd from whence it may be hâ—ld but is driven thither where it cannot be held Saint Augustine most cleerly All the time I speak not of this present unto the end of the World but even of that from Adam to the end of the World is but as a little drop compared to Eternity All things have an Ex t but Eternity hath none none aâ— all In the World there is no hâ—ng whose end is not neere Banquets and Dances end all sports and laughters end but never Eternity In a moment Vessels and Ships where they were but even now becalm'd and safe at Anchor presently after are sunke and perish The swarming Theatres for pastimes doe suddenly fall In a trice all pleasures have their vanishings In a minute all things shall have a grave Why doe wee therefore follow and pursue such short vanities That cannot delight a noble spirit which is not durable all things are concluded in the twinkling of an eye Whatsoever had beginning shall have end Onely Eteâ—niâ—y is void of a period § 5. The consideration of a dying Man JOb that Mâ—ster of patience saith The waters wear the stones Iob â—4 19 â—0 and as the earth is washed away by the flouds so shalt thou destroy man Thou strengthenest him by little and little and so hee passeth away for ever Thou changest his beauty and sendest him away What a few Ceremonies doth God use when he sends men out of this World into another He doth but change his beauty and so hee is commanded to be gone elswhere Then certainly when Death cals the beauty is wholly chang'd and as Hippocrates in his book of Prenotations observes Man is alter'd as it were cleane contrary to what hee was his Nose is sharpe his Eyes are hollow and sunke into his Head his Temples are falne his Eares are drawne together the ends of them turn'd backwards the skin
of his fore-head hard and rough with wrinkles his countenance is wanne and pale with some yellows sometimes like lead blacke blew hâ—s lips are loosed hanging with weaknesse whitish his teeth are blacke his neck is consumed and growne lean all things are changed so that hee seems as it were to be another person so when God hath changed a mans countenance he sends him to his long home Passe on ô man passe on to thy house of eternity from such a little-little point of time so many Volumes of Ages depend which are not to bee reckoned up by any date of time § 6. We ought to prepare for Death before it comes IT was a wise man saying Moriendum esse antequam mori cogaris i. e that thou shouldst die before thou be compelled to die S. Paul did â—ot onely do so once or often but daily affirming that of himself I die daily 1 Cor. 15 3. Gregory the Great the higher hee gained preferment in the Church the more glorious beams of Sanctity did he send forth this most vigilant Pastor did seem to be dead before death for not long before his Obit hee himselfe described his own condition Such bitternesse of spirit such an assiduous grievance such molestation of the Gout doe afflict mee that my body is as even dryed up already in the grave so that I cannot rise up from my bed Cosmus Medâ—ces being at the pâ—int of death wheÌ„ as he was ask'd of his wife why he shut his eyes before he was dead Answered I do accustome them to that that when they shal be shut up by death they may bear it well This is an excellent kind of death then to shut our eys especially when any deadly pleasure doth intice them be sure thou doest die lest thou shouldst die ô shut them betimes Wisely did Seneca advise Lucilius Doe that before the day of thy death let thy sins be dead before thy selfe § 7. Those that buried themselves PAcuvius being Governour in Syria for Tiberius Caesar did daily so give himselfe to wine and feastings that as hee was carried to his bed from Supper his servants wiâ—h great applause sung these words to him Vixit vixit i. e. He hath liv'd he hath liv'd What was this but every day to be carried about to his buriall Seneca said well of him That saith he which hee did daily out of an ill conscience let us doe by a good one that when wee are gone to bed and about to sleep with comfort and rejoycing we may say Wee have liv'd if God shal lend us the next morning let us entertaine it with cheerfulnessee His a blessed and secure Possessor of himselfe who expects the next morning without distrust or distraction Labienus the Historian for his inveighing writings termed Rabienus was so hated that all his Books were burnt Labienus not enduring this and not willing to out-live his wit did desire to be carried out and buried in the Sepulchre of his Ancestors where he did end and bury himselfe and what is wonderfull liv'd when he was buried and was buried while he liv'd Storax a Neâ—politan not long since a very rich man delicate and a prouâ— Governour or Overseer for the yeerly pâ—ovision of Corne having got this office by base and indirect means the common people hated him exceedingly so that being overcome with hunger they fell violently upon the man he seeking to esâ—ape their fury and rage did hide himself in a Sepulchre in a Church but at last being found and beaten with stones was cut into small Gobbets and his very bloud was lickt up of many so that his bones wanted a Grave Hee had this Epitaph made upon him Storax qui vivus subjit sepulchrum Mirum defunctus caruit sepulchro i.e. Storax who living went into his grave Strange that being dead no sepulchre could have Albertus the Great leaving Ratiâ—bonâ— came to Collen where though strictly being devoted to Mortification and Contempt of this World so that hee forgat all worldly delights yet would hee continually visit the place of his intended buriall Severus President of Ravenna while hee was healthy went into his Tombe and placing himselfe in the middle betwixt his wife which he had had and his daughter there died Philoâ—omus of Galata is said to dwel six yeers amongst the graves of the dead Palladius c. 13. that by this meanes hee might overcome the feare of death Polemon of Laodicea Suidas V. Pole as Suidas witnesseth the Scholer of Timocrates the Philosopher the Master of Aristides the Orator being 56 yeers of age cast himselfe into a deepe Sepulchre being urged thereunto by the bitter paines of the Gout and there died of hunger and before his death his friends and neighbours lamenting his case desired him to come forth by their help it is reported of him that hee answered them thus Provide me a more healthy body and I will come up Wee may wonder at these but not imitate them unlesse in this manner Colos 3. as Saint Paul speaks ye are dead and your life is hid with Christ in God That Philosophers counsell is good Vive latens i.e. live hid For as another said Hee lives well that lives retiredly This man may be said to be profitably dead and buried the private life is freest from incumbrances and inconveniences Whose life is to publick often dyes unknowne to himself The private life is fullest of quietnesse § 8. A consideration of our Sepulchre Phthia pro sepulchro TErtia me Phthiae tempestas laeta locabit Englished The third great sicknesse shall Give me a glad funerall Thus said Socrates presaging of his own death this word Phthia is meant for nothing else but the Coffin or the grave to which all must come No house may so truly be said to be ours as our graves This Iacoponus a religious man and pleasant taught by a witty Act of his A Citâ—zen of Todi in Vmbria had bought two young Chickens being about to send them home by chance he espyed Iacoponus in the Market to whom he turning said I pray you doe mee that favour and kindnesse as to car y â—hese two Chickens home to my house and be sure you leave them there and doe not deceive me Trust me saith he I will doe as you have bidden me and I wâ—ll carry them indeed unto the house and so forthwith taking them went directly to his Parish Church and came to his Sepulchre which was reserved for him and in that as well as hee could hee hid the two Chickens Well the Citizen comming home to his house presently asked for his two Chickens his servants all deni d flatly that they saw no such thing brought thither so the Citizen going againe into the Market met Jacoponus again And said to him I thought indeed that thou wouldst not doe as thou shouldst and that thou woulâ—st deceive me but tell me in earnest where are my Chickens to whom Iacoponus replyed I carried them
to your house as you commanded me but said the other all my servants and houshold know nâ— s ch matter Come along with mee good man replyed Iacoponus and I will make it appeare to be true before your owne eyes So hee forthwith brought him into the Church and to his owne Sepulchre and having removed a little stone hee said and friend is not this your house so the Citizen was struck with the Action and received his Chickens with this witty admonition Iob spoke most truly I know thou wilt deliver mee to death where every man living finds his house § 9. Nine formes of wils or Testaments PLinius Iunior said true that what was commonly reported for truth was false that every mans will was the looking glasse of his life and manners 1 Ziska a Bohemian Leader a great Souldier and a resoluâ—e Commander by his Will bequeathed his body to Birds or Beasts and hee wish'd his Souldiers to make a Drum head of his skin and wish'd them not to spare the Couents or Monasteries which they did accordingly He died in the yeer 1424. 2 A certaine foolish woman gaue by Will to her Cat five hundred Crowns that her Cat might have means to feed upon Oh the madnesse oh the folly of divers folks It was Caesar Augustus that said of Herod It was better to be Herod Hog then his Son and who may not as well say of this foolish woman It is better to be her Cat then her Servant 3 A great Usurer being about to die having cald the Scrivener and witnesses was desirous to make his last Will which hee did in form following Let my â—oâ—y be laid into the earth from wheÌ„ce it was taken and let my soule be given to the Devils at the hearing of which words his friends and all that were about him bebegan to wonder and began to admonish and to chide him but he repeated iâ— againe and againe Let my soule said he be given to Devils because I have gotten my Goods by unjust means as by oppression extortion and the like and let the Devils likewise take the souls of my wife and children because they forc'd me to take so much usury to maintain their pride and clothing and banketting and luxury and he said it and dyed ô wretched man thou madest these thy heires fearfull to thinke of thy estate 4 Saint Hierome doth stop the greedy covetousnesse of heires with this Apologie A little Hog seem'd to grunt and repine at his Sires death but when hee had heard the Will read and perceived that hee had a great heape of Acorns and certaine measures of Corn bequeath'd to him hee was still being asked why hee did so suddenly refraine his teares and griefe Answered the Acorns and the Corne had stopt his Cry Truly here is the Weeping of many Heires even to this day but when they heare what portions what houshold stuffe what moneys and other legacies are bequeath'd to them they are presently glad and care not much for the life of the Testator 5 Hieron a Martyr the fourth day before hee was brought out to suffer bequeath'd all his goods to his mother and sister and his hand which was to be cut off to Rusticius of Ancyra 6 Hilarion at the age of 80 yeers appointed by Will to be his Heire Hesychius who was absent in this manner following All my wealth to wiâ— my Bible my Coat and my Hood I bequeath to my loving friend Hesychius this was the catalogue of all his houshold-stuffe 7 Anthony the Great made his will in this manner No man knows the place of my Tombe but your hearty love but for my vestments let them be thus divided my Hood and my worn Coat I giue to Athanasius which he gave to mee new S. Athan. in vit Aâ—â— â— 58 let Serapion have my other Hood and you my Goats haire garment and so farewell ô yee my bowels for Anthony is going from hence Hee had scarce ended these words and his Schollers embraced him stretching out his feet a little he imbraced death with a cheerfull countenance 8 Iohn Patriarch of Alexandria called the Elemosynary writ his last Will in Tables in these words I thank thee ô my God that thou wouldst not let mee have of all my treasure but onely one piece left when I was named Patriarch of Alexandria I found 80 hundred of Gold and to them my friends added almost an innumerable sum of mony which all because they were Gods I did give them to God for I bestowed them on the poore and so shall even that one piece that 's left be likewise given to them Here that is most true That the most expedite and quickest way to make a Will is to give all the rest to the poore 9 Here shall bee added the forme of a Wil for any Christian onely let the name year and day be only altered all things else will suit and fit to all sorts of men I Achatius Victor do make speâ—d to Eternity from the yeer 1581 from the 15 day of the moneth of August I have had my mind fixâ—d on Eternity Now I commend my spirit to God and because I cannot but commit my substance to the World I doe commit my body to worms and corruption of all worldly goods none are mine onely â—y good will which I carry with me to the Tribunal of Goâ— my other things I thus dispose 1 I forgive all mine Enemies with all my heart 2 I am heartily sorry for all my sins and offences 3 I believe in Jesus Christ my most loving Redeemer and I desire to die in the faith of hâ—s Church 4 I doe hope to have eveâ—lasting life by the infinite goodnesse of God 5 I doe love God with all my heart and above all things and I do wholly resigne my self into the most holy will of God 6 I am fully prepared to be well or sick to live or die whensoever it shall seem good to God Let Gods will be done Unlesse every Christian doe so dispose of his life and death hee may be censured to die worse then he ha h lived The last houre perfects and consummates but it makes not death § 10. Nine Epitaphs AVlus Gellius propounds to be read the proud Epitaph of Naevius the most vaine one of Plautus A. Gellius l. 1. c. 24. the modest one of Pacuvius but we passe to others 1 In one of the prime Cities of Germany there are two Tombs neer to one another one of an old man another of a young man many would think at the first reading their Epitaphs to be the same The old mans Tombe bears this Inscription Et mortuus est i.e. And hee is dead which is the Epitaph of Adam and divers others and the same words are upon the Tombe of the young man Et mortuus est And is he dead Now the Reader in the Latine must obserue that the old mans is with a period but the young mans with an Interrogation So that
feared that frees us from every thing that is fearfull But thou wilt say it is a most fearfull thing in a disease to see death creeping upon us by degrees Oh thou worme what wouldst thou Did not thy Saviour for thirty three yeeres and more foresee his death And art thou better then he but because thou doest not fear death but the fore-running incommodities of it Hear Epictetus who saith Thou goest not out with a good courage but trembling because of thy riches silver vessels and great friends Oh unhappy man Hast thou so hitherto lost all thy time What if thou be sicke thou shalt learn to be vertuous by thy sicknesse But who shall care for thee wilt thou say God and thy friends but I shall lye hard thou shalt but lye as a man but I shall not have a commodious house then knowest thou not how to be sicke in inconveniences but who shall prepare my dyet for me They who provide it for others but what will be the issue of my sicknâ—sse What should be but dea h thou therefore canst not but know that it is the signe of a degenerate spirit and of a fearfull heart to feare not death but the fear of death Exercise thy self therefore against this to this mark let all thy â—isputatioâ—s tend and all which thou hearest or readest then thou shalt know that death is the onely way to plant men into liberty 6. How many evils doth death free thee from to die is but to shut up the shop of al miseries So that Pliny spoke well Such is the condition of humane life that death to the best men is the best Harbour and the chiefest good for nature Caesar speaks in Salust In al miseries death is the Rest not the augmentation of them and that it concludes all the mischiefs that Mortals suffer Therefore a wiseman esteems his life by the quality not by the extent of it For nature hath afforded us an Inne to lodge in not to dwell in and the usury of life is like that of money to be alwayes paid at the set time Why how canst thou complain if money be taken in when the Creditor pleaseth if he limited not the time It was but the condition upon which thou receivedst it to repay it at the pleasure of the lender 7 In the passage to death the prison is set open why fearest thou to goe out rather be glad and be gone Hitherto thou hast been a Captive now thou shalt be free the prison is now open hast out Why hast thou so long studied Phylosophy if yet thou fearest this Phylosophy to die therefore receivedst thou this body that thou shouldst restore it And therefore shalt thou restore it that thou mayest again receive it with great advantage Oh how foolish is that mans hope not to endevour for that happinesse to depart with joy from hence to that which always remayns The prison is open flye aloft to better felicity 8 Death is the rode way yea it is the gate by which wee are admitted into our Country to eternall life to immortall joy Death is not so much the end of life as it is the passage to life Saint Bernard spoke true and elegantly 'T is true indeed the righteous man dyes but securely because his death as it is the Exit of the present so it is the Introite to a better life 9 But the cause of causes is the divine will of God whom it hath pleased from all Eterniâ—y that thou shouldst dye at such a time such a place such a disease What wouldst thou more so it pleased God so it seem'd good in his sight This is that will which cannot will not will that which is ill Therefore as the sonne of Syrach said Ecclus 18 21. Humble thy selfe before thou be sick and in the time of sins shew repentance Therfore I briefly reckon up all the Reasons thus 1 Christs death 2 The favour of God 3 the joy of Angels and Sainâ—s 4 The examples of those that have gone before us 5 It is the end of all things to be feared 6 It is the end of all evils 7 It is going out of prison 8 It is an ingresse into paradise 9 It is the will of God § 12. Death is not to be feared PErforme therefore ô Christian that with willingnes which must be done though against thy will Those actions though difficult if done willingly seem easie and feazable and where the will concurs there it leaves to be necessity A wise man instructs thee â—hus Agree to what thou canst not withstand go on securely without feare Nature is a bountifull parent and makes not any thing dreadfull nor delights in it It is the errour of men not provident Nature that makes Death seeme terrible Wee feare death not for that it is evill but because we are not acquainted with it but if thou hast any generous thoughts or any noble or high resolutions slight those vulgar and base conceits and looke upon high and imitate those religious spirits whose footsteps have beene setled in the rode-way to Glory Wee have innumerable examples and patternes of men whose deaths have bin cheerfull and happy Be not daunted with the words of them which affirme death to be neere at hand Rather folâ—ow him amongst the Ancients who gave this reply to Deaths Monitor without any the least show of anger Morieris Thou shalt dye It is the nature not the punishment of man Thou shalt dye I entred upon this condition that I should goe out Thou shalt dye It is the Law of Nations that what thou hast lent thee that thou must restore Thou shalt dye Thy whole life is but a pilgrimage It is but comfortable when thou hast walkt long abroad that then thou shouldest return home Thou shalt dye I thought thou wouldst have told mee some new or strange thing but as for this I came for the same purpose hither every dayes travell invites me hither Nature laid me out this stint at my birth Why should I be angry I am sworn to this Thou shalt die It 's folly to feare what thou canst not avoid Thou shalt die Nor the first nor the last Many are gone before mee some go with me all shall follow Thou shalt die This is the conclusion of all our work Whither the Universe shall passe thither must I. All things are begotâ—en to this state What hath had a bad beginning must come to an end Thou shalt dye That is not so grievous which is but once suffered It is Eternall that vex us Certainly death is to bee lesse feared now then heretofore For then the way to Heaven was block'd up and all men griev'd and sorrowed at this that Noctes atque dies patet atri janua ditis Hell gates are never shut nor night nor day But wee may sing this with joy that Noctes atque dies patet alti janua Coeli At all times unto Heaven's a ready way Death therefore is to be
a care to preserve with prayers your very footsteps that when the betrayer shall come he may find every part so well guarded that he may have no place to fasten in you to wound you Gerardus both by nature Religion the brother of S. Bernard did publickly demoÌ„strate the same which we here affirme that a good death is always joyned to a pious life but let us hear Bernard himself in this point whom siâ—knesse made wise Would to God I had not lost thee but only had sent thee before Would to God at last though slowly I might follow thee wheresoever thou art gone for no doubt but thou art gone after them whom about the midst of thy last night thou didst invite to prayses as well in words as countenance of gladnesse and didst presently break out into that of the Prophet David to the wonder of those that stood about thee Prayse the Lord from Heaven prayse him in the highest ô my brother thy day sprung forth in the midst of thy night that night was a time of illumination and indeed thy night was turned to day I was called to behold that wonder to see a man rejoycing in death and triumphing over death O Death where is thy victory Death where is thy sting Now thy sting is turned into a Jubilee of mirth Now there was a man who dyed singing and sung dying Thou art now ô daughter of sorrow turn'd into gladnesse Thou enemy of Glory art used for glory and the gate to Hell and the pit to destruction are made the inlet into the Kingdome of Glory and to the finding out of salvation and that of a sinner and justly too for that thou rashly didst use thy power against an innocent and just man ô Death thou art dead and caught with the same hooke thou so greediâ—y swallowedst down which voice is to be found in the Prophet O death I will be thy death and will be thy destruction strucke through I say with that hook the faithfull pâ—ssing through thy loins there is opened through thy sides an happy and joyfull way to life Gerard my bro her fears thee not thou meagre Effigies Gerard my brother passeth through thee to hiâ— heavenly Countrey not onely securely but joyfully and cheerfully with prayses When as I was come and he had come to the end of that Psalme with a loud voice lifting up his eyes unto Heaven said Father into thy hands I commend my spirit and often repeating the same word Father Father and so turning himselfe with a cheerfull countenance to mee what a dignation is it of God to vouchsafe to be our Father What a glory is it to man to bee the sonnes and heires of God Hee so sung that he turnd my weeping into mirth and beholding his comfortable joy it made me almost forget my own misery He cannot die ill who hath liv'd well § 17. Like life like death WHen as the weary Huntsman's laid to sleep Yet doth hee dream how 's chase and game to keep To wit what things we have been busied about all day those usually we dream on at night in like manner to what we have accustomed our selves to through our lives those like us best in death Hence is it that for the most part as wee have acted our parts here so wee goe off from this stage of mortality There is an History of a Goldsmith who was so excessively covetous that lying upon his death-bed he dreamt still of gold insomuch that hee neglected the advice of Divines and other his Friends concerning his salvation and hourely had his heart fixed upon his money O wretched man hadst thou but one point of an houre to work out thy salvation and yet couldst thou not think upon it as our dayes have beene employed so will even our last of time therefore those who have made Gold their God or pleasures or other vanities their last end are selâ—ome pious or comfortable How much better did Socrates who even at last gaspe could not forget himself nor vertue Antiochus King of Syria did most miserably vex the Iews and Maximinus the Emperour with cruell Edicts and most bitter tormen s resolv'd to put out the name of Christianity but both of them by the divine Justice fell into a most lamentable and grievous disease and when as neither of them had any hopes of life left them the one besought the Iews the other the Christians that they would pray for them unto their God Both of them like to Asops Crow which when shee was very ill spoke to her Mother not o lament for her but by her prayers to the Gods she entreated her to pray for her health to whom the other answered which of the Gods is it from whom thou hopest to be recovered when as there is none from whose Altars thou hast not stole some part of a Sacrifice Hence even as wee live so wee die and so we shall be judged at last either to punishment in hell or to everlasting happinesse in Heaven § 17. The wish for a good death Num. 23.10 LEt mee dye the death of the righteous and let my last end be like to his Cals out the Prophet Balaam How much righter had hee spoken had hee said Let mee live the life of the righteous that my death may then be like his It is ridiculous to desire to have a good death and yet to shun a pious life to live well is laborious to die well happinesse but the latter depends on the former Hee which refusâ—th to passe through the Red Sea shall never eat Manna Hee which loves Egypts slavery shall never enter into the Land of the living Piously and elegantly in this respect doth S. Bernard speak Vtinam inquit hac morte frequenter cadam God grant I may often fall by that death that so I may escape the sâ—ares of death that I may not be entangled in the mortiferous flatteries of a luxurious life that I may avoid the sense and deceitfull pleasures of lust that I be not overcome with covetousnesse that I be not stirr'd and mov'd to anger to impatience that I be not overwhelm'd with the vexings and distraction of worldly cares and sollicitudes That death is good which takes not life away but changes it onely into a better This for certain is that death that he expects and waits for with all his desires who eagerly pursues that life which shall never know death To be dead to sinnes before death comes is the best death of all § 18. Sleep is the brother of death PAusanias relates that in the City Olympia he saw a Statue called Night in the forme and habite of a woman This held in her right hand a white youth a sleep and in her lâ—ft hand a black youth as if hee were sleeping the one of these she called sleep the other death both of them were counted the sons of Night hence Virgill makes sleep to be Deaths Kinsman Gorgias Leontinus being very old and
thus there described and after all these things he fell downe on his bed and knew that hee should die Oh what force and energie is there in the words post haec After all these things and in this decidt he fell specially in those morreâ—tur that he should die Alexander had in hopes conquered a World already nay worlds He thought he had done things worthy of everlasting Annals and yet after all these so many so great Trophies hee fell downe not onely into his bed but to his grave he must be content with a small Coffin Petius Alphonsus relates iâ— that Alexander being dead Many Philosophers met to speake some thing to be engraven on his Monument One hee utterd this En modo quatuor ulnarum spacium ei satis est cui spatiosissimus terrarum orbis non suffecerat i.e. behold now foure cubits is room enough for h m whoâ— while ere the whole World would not suffice ano her added yesterday Alexander could have freed any from death now noâ— himself One beholding his golden Châ—st spoke thus Yesterday saiâ— he Alexander of Gold made treasure now change turns and gold makes treasure of Alexander Seâ— the wise men exprest themselves but they all concluded with that of the Machabees Afterward he fell down into his bed and dyed Juvenal sings thus of him Vnus pellaeo Iuveni non sufficit orbis ... i.e. The whole World though 't be was Will not content Philips great son But marke the largnesse of our thoughts while wee prove forgetfull of our own condition oh did we meditate on heavenly immortall things while wee vainly dispose these transitory ones to our Nephews and Kinred Alas all this this while we are extending our thoughts death oppresseth us and this thing which is called old age is but a short circuit of a few yâ—ers Why should wee therefore trust death Consider but for what small matters wee lose our lives It is not our meat nor drink nor watching nor sleep used intemperately but prove deadly our foot hurt a little the griefe of the eares a rotten tooth meat offending the stomach a drop of an ill Humour any of these may open the gate to death Is it a matter of any great consequence or profit whither we live or die Ill sents savours tastings wearinesse nay nourishment it selfe without which we cannot live may bring in and usher in death The body of man is weak fluid rotten diseased wheresoever it moves it is conscious of it's own infirmity It endures not every Climate the Sea alters it the change of ayre infects it the least cause hurts it Let us believe him therefore who said Therefore ô men death is better then a bitter life and eternall rest then continued travell Therefore I say It is better to dwell in heaven then to travell on earth § 22. Death's Blessednesse WRite Blessed are the dead which die in the Lord even so saith the Spirit that they rest from their labours and their works follow them to die in the Lord is to die the servant of the Lord as the holy Scriptures speake of Moses Moses my servant is dead as if the Lord should say although hee sinned sometime and by sin made himself not my servant yet hee died my servant He died in my service Whatsoever hee was whatsoever he did it was mine for all the servants work is the Lords and such a joyfull Verse in that Song waâ— that of old Symeon Lord now lettest thou thy servant depart in peace according to thy Word In peace altogether at whose entrance all the wars of the righteous men are ended never for all eternity to be begun again Such servants of God do all die in the Lord which dying do as it were rest in his bosome and so resting sweetly are said to sleep in death So blessed Stephen in the midst of that storm and showre of stones in such a great tumult and fury of those that stoned him slept in the Lord. Acts 7.60 Ioh 11.11 So our Lord spoke of Lazarus that h e did but sleep So Moses the servant of the Lord died when God bade him or as some expound it at the Lords speech as if the Lord had kissed him in this sence as a Mother takes her Infant in her Arms and kisseth him being a sleep and so lays him into bed smilingly no otherwise did God with Moses but by sweet embraces and smiles did lay him being falne asleepe into Abrahams bosome Where hâ—e shall give his children peace saith the Psalmist Blessed yea for ever blessed are all they that so die because they shall never be miserable as Saint Bernard saith The death of the righteous is good for the rest Secondly for the newnesse of it Thirdly for the security of it Blessed yea thrice blessed are all such for their works follow them they shal follow them as servants their Lord as sonnes their father as Schollers their Master as Souldiers their Generall as Nobles do their Sovereigne They shall follow us to Gods Tribunall They shall be brought into the highest Courts of the Great King and there shall be admitted for noble Courtiers And as every one which is able for wealth and Nobility is known by the number and adornment of his followers so who desires to appeare before the King of Glory let him be wel and richly furnished with such servants And let him set them before him and look that they be many and richly apparelled and though our good works go before us in some kinde yet they follow us in reward The labour which we spend on them and in them goes before The reward which we have from them follows He never can want comfort that is well stored with such followers § 23. A Dying mans farewell to the living who must follow him the same way MAny are the things for which I am sorry Especially the neglect of grace and the time that I have ill spent Oh how should I how ought I to have beene more patient more submisse more mindfull of my death ô how few and small sparkles of divine love have had irradiations in my soul Have mercy upon me ô God have mercy upon me according to the multitude of thy great mercies ô infinite goodnesse by the precious bloud of thy deare Son be mercifull to mee a sinner and ô you whomsoever I have offended in words or deeds Forgive and pardon mee You have mee now heartily confessing my selfe guilty and sorrowfull and deny not to mee before I goe hence this viaticum even the free forgivenesse of all my offences towards you Doe not I pray you let your courage fall in the time of sicknesse by my example because I am weak Set your eyes upon the actions of holier men and conform your selves to them Emulate with ardency their patience humility obedience And I cannot but give you hearty thanks for all the good offices you have performed towards â—ee either by your hand and work care
why art thou so disquieted within me still trust in God for I will yet give him thanks who is the light of my countenance and my God Psal 42.6 7. We are the children of his Saints and we do expect that life which God will give to those that keep the faith It is not the will of your heavenly Father that one of these little ones should perish Matth. 18.14 So God loved the World that hee gave his onely begotten Son that whosoever believeth in him should not perish but have everlasting life John 3.16 Now if any man sin wee have an Advocate with the Father Jesus Christ the righteous and hee is the propitiation for our sins and not for ours onely but for the sinnes of the whole world 1 John 2 1. Verily verily I say unto you whosoever heareth my Word and believeth on him that sent mee hath life eternall and shall not come into judgment but shal passe from death to life John 5.24 All that my Father hath given to me shall come unto mee and hee that commeth to me I cast not out of doors Verily verily I say unto you who so believeth in mee hath eternall life John 6 37. 47. I am the resurrection and the life Whosoever believeth in mee yea though he were dead yet shal he live and whosoever liveth and believeth in me shall not die eternally John 11.15 26. In my Fathers house are many Mansions John 14 2. If God be for us who can be against us who also spared not his own Sonne but gave him for us how then shall hee not give us all things with him Who shall lay any thing to the charge of Gods Elect It is God who justifies Who shall condemne It is Iesus Christ which is dead yea rather which is risen again and sitteth at the right hand of his Father making intercession for us Rom 8 31. usque ad 35. None of us live unto our selves nor none die unto our selves whether wee live wee live unto the Lord or whether we die we die unto the Lord whâ—ther therefore wee live or die we are the Lords Rom. 14 7 8. We know that if this earthly house of our dwelling be dissolved wee have a building from God an house not made with hands eternall in the Heavens and for this wee sigh desiring to be put on with our house which is from heaven that if we be clothed we shal not be found naked 2 Co 5.1 2 3 Now shall Christ be magnified in my body whether it be by life or by death for Christ is to me both in life and death advantage But to be with Christ is much better Phil. 1.20 21 23 Our conversation is in heaven from whence we look for a Saviour even our Lord Iesus Christ who shall change our vile body that it may be fashioned like unto his glorious body Phil. 3.20 21. This is a faithfull saying and worthy of all acceptation that Iesus Christ came into the World to save sinners of whom I am chief 1 Tim. 1.15 Whosoever endureth to the end shall be saved Matth 24 13. Be thou faithfull unto death and I will give thee the crowne of life Apoc. 2.10 These are pure and coole streams and fountains to asswage the heat of sin and fear of death Hee swims safely who baths himself in these waters of comfort § 28. Holy Ejaculations and Prayers of a dying man HOly Eligius a little before his death embracing his friends with teares spoke thus unto them Farewell all yee and suffer me from henceforth to rest Earth must return to earth the Spirit will finde the way to God that gave it So holding up his hands and eyes to heaven prayed so a good while and at last burst forth into these words Lord now lettest thou thy servant depart in peace according to thy word Remember Lord that thou hast made mee as earth Enter not into judgment with thy servant for in thy sight shall no flesh living be justified O remember mee thou Redeemer of the World who onely art without sin and bringing mee from the body of this death place mee in thy Kingdom I know I doe not deserve to see thy face and tast thy favour but thou knowest that all my hopes have bin in thy all-saving mercies and now ô Christ dying in the confession of thy holy Name I doe render my last breath my soule into thy safe keeping Receive me ô Lord according to thy great mercies and let mee not be confounded in my hope open to mee the gate of life and let not the powers of darknes hold me Let thy right hand bring me into thy resting place and let me enjoy one of those Mansions which thou hast prepared for those tha love and feare thee And having thus prayed hee departed Oh could wee follow the example of this holy man let us therefore call upon Christ in these or the like words Enlighten mine eyes ô Iesus that I sleep not in death lest that mine enemy say unto mee I have prevailed against him Psal 13 4. O Lord Jesus Christ the Son of the living God put I pray thee thy Passion Crosse and meritorious death betwixt thy judgment and my poore soule O Remember not Lord our old sins but have mercy upon us and that soon for wee are come to great misery Psal 77.8 Oh m st sweet Jesus Christ our Lord for the honour and vertue of thy most blessed Passion make me to be numbred with thy Saints in glory everlasting Enter not into judgment ô sweet Iesu with thy servant for in thy sighâ— shall no flesh living be justified and then let him utter these words I worship thee ô Lord Iesus Christ and blesse thy name for thou by thy holy Crosse and Passion hast redeemed the World O thou Saviour of the World save mee which by thy bitter Crosse and precious bloud hast redeemed me Draw mee unto thee ô Iesus who didst say When I am lifted up from the earth I shall draw all men unto me O most meâ—cifull Iesus I pray thee by thy precious bloud which thou sheddest for sinners to blot out all my offences O let thy bloud purifie me let thy body ô Christ save mee wash mee in thy bloud and let thy passion confirme my soule ô good Iesu heare me hide me in thy wounds suffer me not to be separated from thee in the houre of death call me bid me to come unto thee that I with all the rest of the glorious Saints may prayse thee O my gracious Redeemer I do wholly give up my self unto thee Cast mee not out from thy presence I come unto thee reject me not Cast me not out of thy sight and take not thy holy Spirit from mee Oh let not my iniquity cast me away whom thy goodnesse did create As death approacheth neerer so let the dying man pray thus O God according to thy will so let thy mercy come unto me bid ô God that my spirit may
ever dwell with thee Oh let that voice sound in my eares To day shalt thou be with me in Paradise Lord Now lettest thou thy servant depart in peace according to thy word For mine eyeâ— have seen thy salvation Oh loving Iesus what is thine own I beseech thee to take O Lord Iesu Make mee to be numbred with thyne Elect. O Iesus thou Son of Dauid have mercy upon mee Lord be thou my helper Make haste ô Lord Iesus to come and help me O Lord Iesus receive my spirit Amen § 29. The dying mans confidence in GOD. HEre I doe confidently with S. Bernard confesse and say let others pretend their Merits and others that they can and have borne the heat of the day yet I hold it good to keepe close to the mercy of God and to put my confidence in the Lord. And though I am conscious to my selfe that my former life hath been full of sin so that I deserve to be cast off by Gods justice yet will I never leave off to trust in his infinite goodnesse and â—hat as hitherto his al-sufficient Grace hath administred strength â—o my weaknesse so the same will â—et give me strength and power to â—eare all things patiently and wilâ—ingly And this my patience â—hough small and little helped by â—he assistance of his Grace whiâ—h doth infinitely exceed my thoughts will mitigate my pains and will bestow that eternall reward upon me in Heaven This one thing ô God will I desire of thee that thou wouldst never suffer me to fall from relying upon thy goodnesse although I know my self to be weak and undeserving Yea though I should come to that casting down and terrours that I did seem even to be utterly lost and left yet I would call to mind that Apostle of thine Saint Peter that was ready to sink at the first blast of winde and to fall from his faith and I would then even doe as hee did call upon thee and say Lord save mee and even then would I hope that thou wouldst stretch forth thy hand and helpe mee but yet if thou shouldst permit mee to be harder beset then Peter which I pray thee not to suffer ô Lord yet I neverthelesse do hope that thou wouldst looke upon mee with the eyes of thy mercy and that thou wouldst turne and behold mee as thou didst Peter when he had denied thee and that thou wouldst not suffer thy whole displeasure to arise but that thou wouldst help me and deliver my soul This I know assuredly that God will not forsake me without my fault I know that of Saint Augustine to be most true God can free and hath done for many great things without any desert of theirs because he is Good but yet he never condemn'd one without great demerits because he is just Therefore in great trust and confidence I do wholly rely upon him if for my sins he suffers me to perish yet his justice shall be glorified but I hope and certainly doe hope that his mercifull goodnesse will keep my soul that so rather his mercy may be praysed then his justice nothing can fal upoÌ„ me but what God will Now whatsoever hee wils though it may seeme harsh and evill yet is truly good Whatever ô God thou wilt I will the same altogether I will ô God I will § 30. The last words of a Dying man AVgustus the Emperour when hee dyed dedicated his last wordes to his Empresse Livia Livia said hee be all thy life long mindfull of our Marriage farewell How much trulier may Christians dedicate their last speeches to their Lord and Master Iesus Christ saying O Lord Remember the time since my soul was espoused to thee in holy wedlock Dionysius the Areopagite an holy man of life being condemned to lose his head â—earing the sentence of death with a generous resolution contemning the scoffâ— of the multitude repeated the last words of our Saviour Father into thy hands I commend my spirit Saint Basil the Great at the close of his life when as he had furnishd all them about him with excellent admonitions spoke the same words unto Christ as the former Martyr had done Saint Bernard as if he should shew to the sick man Christ Iesus Oh thou Christian saith hee despair not of thy sicknes Christ hath told thee what thou art to say in all the hazards of death to whom to flie to to whom to call on In whom to hope even in God the Father which cannot despise the prayers of them that trust in him doe thou therefore such works in the time of thy sicknesse that thou mayest truly say In thee ô Lord have I put my trust let me not be confounded Therefore let the last words of the dying man be directed to God to him our prayers to him let goe all our desires Let all our hopes terminate in him let him receive our last sighes let the dying man say thus from his heart To thee ô Lord doe I looke up to thee I lift up my eyes to thee I direct my prayers § 32. The conforming of our wils to Gods will is of great value especially at the end of our lives LVdovicus Blosius gives this advice for the conforming our wils to the will of God There is no exercise at our death can be more profitable thâ—n that every one should fully resigne himself into â—he hands of his C eatouâ— humbly lovingly wholly trusting and relying in his infinite mercy and goodnesse For it cannot but hee that whosoever doth thus place his confidence in God before his departure hence but that he shall partake of joy in the Caelestiall Kingdome For those that shall be for ever with the Lord shall be freed from punishmâ—nt In this mind died that good â—â—ief on the Crosse which did no desire our Saviour to save his body but wholly desired Christ to forgive his sins and to give him the Kingdom of Heaven so fully did he resigne himself into Gods hands so wholly did he offer himself to Christ that hee should do with him as he pleased And if it so fall out that when death is at hand thy sicknesse is grievous and painfull cast that also upon God For the death of Christ wil yield us consolation in death He is gone before innumerable others are gone before why should it irk thee to follow § 33. The dying man emulates the good Thief in Golgotha LOrd Remember mee when thou commest into thy kingdome Oh happy Thiefe which didst profit more in the school of Christ in 3 houres space then the Iscariot did in three yeers thou goest before me in words and for a forme of prayer who wast to Christ in his greatest extremity a Patron and an Advocate Good God! how deep are thy judgements his friends and kinred are silent his Disciples forsake him The Angels appear not neither is his mother suffered to defend his innoâ—enâ—e and where are those eleven thousand and more fed by this crucified Lord What one out of
settle my self in a new cou se of holinesse of life and if I have forgotten any of my sins or if I doe not know them all severally I implore thy goodnesse to disclose them to me that I may speedily and sincerely repent me of them all and above all forgive ô Lord forgive and forget them all I doe fâ—eely and willingly forgive all men that have offended me ô my God all their offences for thy sake and I entreat whomsoever I have injured to doe the like by mee If I have by wrong detained any mans goods so far as I am bound and according to my ability I desire that they should be fully satiâ—fied I doe trust in thy eternall mercy and in thy precious bloud abundantly shed for me that although I be altogâ—ther unworthy of my self and no ways deserving thy gracious favour that yet thou wouldst ransome me out of all mine enemies hands and that thou wouldst lift up thy countenance upon me and fill my soul with everlasting comforts I doe heart ly desire this of thee by thy bittâ—r death and passion Strengthâ—n me ô Lo d Iesus against all the snares of Satan and defend mee with the shield of thy mercy because all my hope confidence is in thy great goodnesse onely I can plead no merits or deserts that can bind thee but I finde in my selfe too too much sinne and vilenesse but thy mercy ô God is over all thy works and so in hope to partake of it I do rest my self in hope because thou art a God of hope to thee be all praise and honour ascribed from this time forth and for evermore Amen The Epilogue or conclusion of all being a Monition to the Reader THese prayers my good Reader made for the souls of men I counsell thee if thou be wise in the time of thy health with a li tle alteration to muse on for thine own good There is not any thing of more efficacy in my judgement to set us forward in a godly life then to meditate of the fâ—ailty miserablenes of our lives That Prophetick speech of our Lord spoken to Ierusalem may fitly be applyed to all dying men The days will come that thine enemies shal cast a trench about thâ—e and keep thee in on every siâ—e and lay thee levell with the ground shall not leave one stone upon another All â—hese things may be seen easily in a man dying For do not great anxieties environ him Doe not solicitous cares weaken him Do not griefs lay him low Do not wicked spirits encompâ—sse him Do not the terrours of sins past unrepented of cast him down Do not future punishments astonish him Do not all worldly things suddenly forsake him And though the m st expert Physicians compasse his bed Can any afford help buâ— oâ—â—ly that one Master Physician from Heaven It is the decree laid upon all that are born to die to spring up and soon decay and that Great Disposer of all humane things knows nothing firme but himself all things passe away in a Circle of rising and falling Some thing may be long-liv'd in this frame but there is nothing e ernâ—ll or everlasting I desire thee therefore ô my Reader for Christs sake and thy own happines to think of eternity our life is but a moment alas it is no â—oâ—e and yet upon this moment depends â—ither everlasting good or everlasting evill Our travâ—l is short all pleasures doe quickly fade onely Eternity knows no period therefore remember Etâ—rnity FINIS