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
dispatched him Was not the byting of a Weasell the end of Aristides life Did not the Father of Caesar arise well from his bed and dyed putting on his shooes Did not another Caesar breath out his soule going over the threshold into his Palace That Ambassador who intended to have spoken with great admiration the Rhodians affaires in a great Assembly dyed he not in the entrance into the Court If wee will believe Lucian Anacreon the Poet and Sophocles were both killed with the stone of a Grape One little prick of a Needle kild Lucia the daughter of Marcus Aurelius Cneus Bebius Pamphilus the Praetor having desired that Dignity from a youth dyed the first houre hee enjoyed it A sudden and violent laughter hath kild some so wee read of Chilo the Lacedemonian and Rhodias Diagoras who when they heard their sonnes were Conquerours in the Olympick Games in one and the same time both suddenly departed Death hath many passages and entrances by which he comes into us and ruines us sometimes he comes in at the windows sometimes enters into the Sellars not seldome by the supporters and pillars and often by the tiles and covering of the house if hee fails by these betrayers to overthrow the house such I call all the ill Humours Diseases Cathars Plurisies and other Causes which death useth to effect his designes upon us then he will burst open the dores with powder with fire water pestilence poysons beasts and men with all violence and fury that can bee invented Mephihosheth the son of King Saul as he was upon his bed at noone was slaine by hired murtherers Pulâ—o King of Ierusalem as he hunted a Hare falling from his horse and being trodden upon presently wâ—s slain Iosias of all the Kings of Iuda David onely excepted the most renowned for piety sanctity and other Princely endowments when he met the Army of Pharaoh Necho King of Egypt being suddenly wounded with an arrow died in the battaile Egillus King of the Goths an excellent Prince was gored and kild by a mad Bull which was let loose by naughty lawlesse people Malcolme the first King of the Scots after many examples of justice on a night as he narrowly viewed his Kingdom was strangled many as they have gone to sleepe have slept their last it is necessary at all occasions to be in battaile aray against this politique enemy Vzzah a great man in Davids Court who laid hands upon the Arke when it shaked as it was bringing to Ierusalem to stay it from falling was smitten and died The Prophet that eat meate contrary to the Lords command was torne in pieces by a Lion Ananias and Saphyra in the Apostles time at the very word of Saint Peter both died suddenly whose act may serve as a faire warning to all men not to transgresse in the like manner but I omit these ancient times and come to our dayes Iacob Gord. in Chron. in hunc annum In the yeare 1559. Henry the second King of France was kild in the midst of his Sports and Triumphs in a great confluence of Spectators for as hee celebrated in great state with justs and tournaments the Marriage of his Daughter in Paris was run into his eye and so through the head with a shiver of a Lance that hee died forthwith In the yeare 1491 Alphonsus the sonne of John the second King of Portugall being 16 yeeres old and a Prince of an excellent wit and great hopes married Isabel the daughter of Ferdinand King of Spain whose dowrie was the Inheritance of the large Territories of her Fathers Kingdomes The marriage was celebrated with the preparation and furniture of six hundred severall sorts of Triumphs every where were Playes and Tiltings and Justs and Banquets there was such excesse and superfluitie that even Pages and Kitchen-boyes shone in their cloth of Gold and silkes and velvets were accounted of no value but oh the griefe what a strange Catastrophe presently followed scarce were seven moneths passed when as this young Prince sporting himselfe with his horse by the banks of the River Tagus was strucke off from the banks to the earth with his head all bruised fatally and so was carried into a poore fishers Cottage which could scarce hold him and two of his servants and in that poore plight in that dejected state upon a Mattresse of straw he ended his life The King and the Queene his Mother came thither and saw that deplorable spectacle and all their pompe and magnificence was suddenly turn'd into mourning and the wedding ended in a funerall and all their large hopes of the prosperous successefull government of their sons state were extinguished and cut off as greene flowers by the cold blasts of a Northern wind so all this Princes glory was laid in a little quantity of earth Oh the strange and sudden whirle-windes of humane glory Oh the unexpected precipices and downfals of the strongest of mortals Shall I speak of more Basilius the Emperour as he was hunting a Stag was wounded with his horne Hippol. Guar. l. 6. de abominandis gentis hum 1.20 and in short time after of that wound died An ancient Monument in Ambrose neer Oenipont records that a yong unexpert gentleman more rash than wise put his horse with his spurs to take a ditch of twenty feet over Vide Iusta Hen. 4. regis Gall. a Ludovico Richâ—omo scripta he forc'd the horse to it but both he and his horse perished alike the Knights clothes and the horses skin kept in that place speake this true to posterity But this sudden death happens alike to good and bad unlesse as in some examples the divine stroke of Justice hath wiped out some out of the Land of the living for some notorious offence in the very act and perpetration so Dathan and Abiram for their rebellion were swallowed up of the earth quick with their consorts Such was the death of Absolon for his rebellion against his Father Such was the death of those fifty that were sent to Elijah whom fire from heaven suddenly devoured Such was the death likewise of Zimri and Cozhi for their transgression being both run through by Phinees Whose action in lust brought them to dust So many Pores as are in the body so many little doores are there for death to enter though death doth not seeme alwayes to be neere yet hee is certainly at hand always ready Why should that seeme strange to be done at this time which may be done at any time The tearm of our life is fixed Senet Epist 101. Med. and alters not but none of us all knows how neere it wee are Let us so order our selves therefore alwayes as if we were come to the mark Let us not defer There was a certain man dream't hee was killed by the mouth of a Lion He rose and neglecting his dreame went to the Church with other company and by the doore as they entred he spied a Lion cut in stone
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
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
of the second Act thinking in it to stirre up more delight and liking in the people On a sudden there fell such a violent storme that the people could not stand to heare him at that time but he promised the people that on the next day they should heare it all finished So on the next day there was a mighty company of people assembled every one strove to place himselfe in the fitted seat either for sight or hearing they that came something late beckned to their friends to make roome for them they that came last were mainly streightned for room The whole Theatre was cram'd with Auditors and there was a wonderfull throng their discourse was divers some talked of what had bin acted the day before others that knew not the former action came to behold the sequell Nothing now was expected but Philemon well the time past on yeâ— no Philemon appeared some blamed his stay others excused it but when as most did thinke they had stayed longer then was fit and yet so no appearance of the actor they sent some speedy Messengers to call him but they that went found all their expectations frustrated for Philemon was dead in his bed and stiffe and lay in his bed as if hee had bin meditating his part with his hand on his Book but his soule was fled out and so his Auditory failed The Messengers that entred were struck at first with astonishment of this sudden alteration yet wondred much to see how comely hee was laid In his bed Well they returned to the people and told them that Philemon who should have acted a fained part had acted at home a true Play for hee had to all worldly things given his farewell and Plaudite Whereupon divers did grieve amd lament the showre the day before was now seconded with a showre of teares and the Comoedian was now turned Tragoedian If wee looke onely on our present life a then Death will be wished for and that man dyes well who dyes without the feare of Death but yet happier by far is he that is found of Death so doing and who dyes in his worke So that Death it self shal find him busie St. Cyprian the Martyr wisht Hippo. 4. Septemb. p. 920. that hee might be offered to God by Death as he was in preaching he is worthy of prayse whom never the Devill or Death cuts off in their idlenesse § 41. We must watch and pray BEcuse yee know not the time in which the Sonne of man will come The Romans watched in their Armes though sometimes without their shieid because they would have nothing to leane upon because they would prevent sleep Thou must watch oh man and it is profitable to watch with the armour of God upon thy soule the ardent prayers of Christians are their Armour of proof Hope of long life is the leaning stocke that too many sleep upon The usual words of the Romans when they watched were these Vigila vigila Mars vigila Marc. 13.33 35 37. i. e. Watch oh souldier watch By the usuall termes they stirr'd up one another to watch By the same words oh my soule doth God incite thee to watâ—hfulnesse The very heaven it self by his incessant motion and constant course night and day adviseth thee to rouze up thy selfe Wilt thou grow deafe to such a Lecturer and give thy selfe to sleep heare Christ himselfe saying Watch and pray as Saint Marke testifies Christ at the end of one Sermon did thrice repeat this clause in these words 1 Goe to watch and pray 2 Therefore watch and pray for you know not when the Lord will come in the Evening or at Midnight or at Cock-crowing or in the Morning Lest if when he should come suddenly be should find you sleeping 3 What therefore I say to you I say unto all watch S. Matthew often speaks the same Mat. 24.42 25.13 c. 26.41 Watch therefore for ye know not what houre the Lord will come And repeats it againe Watch therefore for yee neither know the day nor the houre And our Saviour inculcates the same at the Mount of Olives Watch and pray that yee enter not into tentation Hee publisheth the same by Saint Luke Watch therefore and continue in prayers Luke 21.36 that same very word Watch how often is it doubled by Saint Paul all these is thunder-claps may serve to rowze up our drowzie souls Wee are deafe nay dead if we startle not at all these quickning voyces Who ever thou art if thou hast bin lulled asleep in thy sins awaken Awake thou that sleepest arise and stand up and Christ shall give thee light Knowest thou that fatall blow of Egypt in the middle of the night the destroying Angell smote all Egypt Remember the Lot of the ten Virgins There was at midnight a great cry made and those Virgins which were ready were admitted into the Bride-chamber but those that slept were excluded Canst thou but remember that gluttonous abusive servaÌ„t Did not his Lord come in a time that he looked not for and in an houre that he dream't not off Canst thou but consider that good Master of the Family He watched at all houres lest at any houre the Thief should enter and spoyle his goods Canst thou oh canst thou but think on thy Saviour Was not he borne in the middle of the night The same as many think will about the same time come at the time of the general judgment Watch therefore oh watch and thinke every day to be thy Exit from hence § 42. Eight Verses out of the Psalmes of David selected by Saint Bernard which he himself used for the time of Death COnsider and heare me ô Lord my God lighten mine eyes lest I sleep the sleepe of death Lest mine Enemies say I have prevailed against him Psal 13.3 4. Into thine hand I commit my spirit thou hast redeemed mee ô Lord God of truth Psal 31.5 Then spake I with my tongue Lord make mee to know mine End and the measure of my days What it is that I may know what time I have here Psal 39 3 4. Shew me a token for good that they which hate me my see it and be ashamed because thou Lord hast holpen me and comforted mee Psal 86.17 Thou hast loosed my bonds I will offer to thee the sacrifice of thanksgiving and will call upon the Name of the Lord. Psal 116.17 Refuge failed me no man cared for my soul I cryed unto thee ô Lord I said Thou art my refuge and my portion in the land of the living Psal 142.4 5. A Prayer for an happy departure out of this life O Almighâ—y and Everlasting God who didst give unto thy servant King Ezechiah length of days when as hee in teares besought thy goodnesse Grant I beseech thee to mee thy unworthy servant before my death such a space and time in which I may heartily deplore and lament all my sins and that for them all I may by thy infinite mercies
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
a wise man will expound the old mans thus This old man saw many Summers and Winters and â—eath seem'd because it deferd so long as though it would have spared him for he had experienc'd many things he had gone through maâ—y miseries and changes of this life but yet at length through all these yeers hee is brought to his Coffin and dust Et mortuus est And is dead Now he that will wisely understand the young mans Epitaph must read it Interrogatorily thus This young man was eminent for wealth for beauty for strength of body beloved of the Muses and Apollo the White Chicken both of the graces and fortune not yet 20 yeers old secure from the Grimface of pale Death hee looked as if hee would have prou'd immortall and as though hee would have deceiv'd all the Fates and is he dead That that old decrepit man should be dead few grieve none doe wonder but that this flourishing young man should bee taken away all men wonder most men sorrow and could such a beautifull gracious active young man dies and is he dead all men seeke and blame the destinies for being so impartiall To his I doe adde another not to be numbred amongst the rest but onely place it to exercise the wiâ—s of some as well as it hath tired the wits of others it is to be seen in Bononia the words of the Epitaph are these A M. PP D. Alia Laelia Crispis nor man nor woman nor Hermaphrodite not a maid not a young man not an old woman not shamefast nor shamelesse but all things not â—aken away by famine not by sword nor by poyson but by all things nor is buried in the aire nor in the water nor earth but every where Lucius Agatho Priscius nor an husband nor a lover nor a servant nor sorrowing nor rejoycing nor weeping who knows and knows not nor this heap nor this Pyramis nor this Sepulchre but all things that are placed This is a Sepulchre having nobody within it this is a carcasse not having any Sepulchre without it but the carcasse and the Sepulchre are the same to themselves Some have taken this Enigmaticall Epitaph to mean the soul of man some the water of the clouds others Niobe turn'd into a Stone others have imagined otherwise Some have written Commentaries on it as Ioannes Turius of Brudges and Richard White of Basingstoke in England a Lawyer whose booke was printed at Dordrecht by Iohn Leo Berewout Anno 1618 But to let these shadows and clouds passe we wil put our wit to exercise in more plainer paths and the reason why wee interlace our discourse with these is 〈◊〉 because we would not too deeply affright or terrifie our studious Reader and that wee may keepe him from disdain or disliking when he is weary that wee may therefore behold the customes and the wholsom admonitions of the dead look upon another Epitaph which is to be seen at Naples in these words 2 This Marble memory is here placed for mee yea Reader for thee also whosoever thou art watch whilest thou wakest and make seasonable hast to thy work no man knows the set time Farewell 3 The stone of Cajeta exhibits this short Inscription Fui non sum â—estis non eritis Silvius Palladius Vt moriens viveret Vixit at moriturus I was am noâ— You are shall not be Silvius Palladius Who that He might live dead Did live as alwayes dying I will not omit that most short yet pleasant one of M. Posthumius a Knight M. Posthumius a Knight Whither I goe I know not I die of necessity Farewell all that are behinde 5 To learne us in the first place wisdome and to make us despise vanity this Epitaph following bestowed on a religious and nobly descended Gentleman will serve fitly Ah Traveller stay and read I desire a word with thee In my life I plac'd this stone here against the time of my death who lye here in a narrow space and here in the dust and darknes do expect thee ô my Guest and the last Trumpet of the Angell at the day of judgment but perhaps thou mayst aske my of-spring I am one of the latter sons of Red Earth So thou mayst enquire my Country It was the World My learning it was a shadow my reputation It was smoake my Age Alas a point or if a little more produced a minute Wouldst thou know my wealth 'T was poverty My Honours 't was contempt My liberty it was flattery My desire 't was death and true life after death which I hope I and thou shall enjoy Be gone and remember death 6 I will annex that sad and truly lamentable one an Epitaph of a Brother who was killed by his brother Alas alas Here I am laid a young man before my time Deaths scorne a Brothers Funerall a Fathers grief a Mothers teares the Muses lamentation an example to young men a sigh for old men rottenesse ashes nothing to my self but what to God Ah! Traveller why enquirest thou alas now shall I heare what I feare what I hope for to morrow thou mayest know travell on oh curious Citizen Richardus de Marisco Bishop of Durham writ his own Epitaph an holy one and in those times witty and pleasant It beares this inscription Culmina qui cupitis laudes pompasque sititis Est sedata sitis si me pensare velitis Qui populos regitis memores super omnia si is Quod morâ— immitis non parcit honore potitis Vobis praepositis similis fueram bene scitis Quod sum vos eritis ad me currendo venâ—tis Englished You who preferments doe desire Who for high prayse are set on fire Your Thirst would quickly quenched be If that you would consider mee You by whom people stout are check'd Be mindfull always ne're neglect That cruell death no whit regards Your Honours or your rich reward For I have been like you in grace Grave Prelats and as chief in place For you shal be even as I am You run and hast unto the same This in those times was of singular wit and learning and savours still of mortification now I adde the Monument of a learned man Iustus Lipsius knowne by his writings speaks thus from his sepulcher to the living Seekest thou who lyes here buried I my selfe will reherse it to thee I was one who of late spoke with style and tongue now it shal be lawfull for another I am Lipsius whom learning and thy favour may cause to live But I dying am gone so shall this also and this world possesseth nothing that is everlasting Wilt thou that I speake in a higher voyce to thee All humane things are but smoke shadows vanity the Image of a Play and to speak in a word nothing this is my last conference with thee I would have thee hope I am in glory Iustus Lipsius liv'd 59 yeers hee dyed in the yeere of Christ 1606 on the passion day of our Saviour So then both learned and
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
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
or councell love and prayers God I beseech who art the fountain of all goodnesse and the deep Sea of love requite your love into your bosomes God hath always used to be kind and good to them who do commâ—t â—hemselves wholly to his fatherly providence Obedience is a singular vertue and indeed such an one as all others have resplendency from it Patience is that one thing that is necessary for sick men Humility is an excellent jewell and conâ—empt of a mans own self Poverty is acceptable to Christ but the Queen of graces is Charity Yet amongst all these me thinks a sure confidence in God is of singular efficacie and a plenary resignation of a mans self unto the Divine Providence which Gods Word so highly commends which the Kingly Prophet so often speaks of which last of all Christ himself by so many arguments taken from the Flowers and the Fowles doth endeavour to perswade to None can ever know the streng h of this confidence nor that tranquillity which follows no nor can believe it but he who at all times in everything little or great fully hath believed in and trusted himselfe into Gods hand And I am perswaded that never was there man who did so referre himself wholly to God who hath not found singular and secret comfort within himself by it Let us trust to and rely on God And give our selves wholly to be disposed of by his infinite wisdom Hee will provide for us he will take care for us You see now how I am cited to appear at Gods Tribunall and must now give an account for 60 yeers carriage All mine deeds words thoughts are manifest and open to that Judge Noâ—hing ah nothing can be hid from him all the Acts of my passed life shall now be sentenced O how I tremble For it is a fearfull thing to stand before his Tribunall Yet in this great streight I have something to comfort me although I be an unjust and naughty servant yet I have a good Lord nay infinitely good which though I have bin sinfull yet I am his servant so commending my selfe inâ—o his hands and my soul to his mercy I bid adiew to you all wishing you al to have a care to your lives here that wee may once againe meet in the Kingdome of Glory Farewell § 24. What a dying man should always speak and meditate in his heart IN thy sicknesse ô good Christian being asked how thou doest how thou feelest thy selfe c. take heed to thy answers that thou utterest let them be such as these As God pleaseth as it seemeth good to the Lord so is come to passe according to Gods good will and pleasure I am well that is best so God sees it good Let his will be done in earth as it is in heaven and that ô sick man and dying man that thou mayest have this familiarly in thy mouth and heart use these three short Prayers 1 The Lord be blessed for ever and ever 2 Have mercy upon mee ô Lord after thy great goodnesse according to the multitude of thy mercies though I be lesse then the least of all thy mercies 3 O my Lord and my God I offer my self to thy good will and pleasure Thy will 〈◊〉 Lord be done Amen Some in the time of their sicknesse have had these prayers set before their faces in great Characters lying in their beds that night and day they might the more readily remember and use them Our Prayers are our Fore-runners to God let us our selves learn of our Harbingers the right way that so we may follow readâ—ly whensoever the Lord Eternall shall call us hence § 25. Things to be specially observed by a dying man 1 LEt hâ—m not rely upon but renounce his owne merits let him cast himselfe and all his sins into the boundlesse Ocean of Gods infinite mercy and compassion 2 Let him be sure to stand fast in the bosome of the holy Catholike Church and let him receive the blessed Sacrament seasonably it being his viaticum and the food of his soul 3 Let him withdraw all his affections and love from fading and transitory things and let his heart be united to God his heavenly Father Let him long for the promised Canaan that there hee may for ever offer prayse to God his Creatour 4 Let him offer up himselfe a lively sacrifice to the glory of God for his most blessed will to bear out of true love all the bitternesse and anguishment and all the pangs of death though for a long time and though hee might live longer yet for the love of God he refers himself to his wise disposing either for life or death 5 Let him never forget the bitter passion and death of Jesus Christ Let him not rest till hee be united to Christ in his death and let him in the depth of all his sufferings imitate our Saviour to commend his soul into his fathers hands that so as hee is made conformable to Christ in his death hee may be likewise in his Resurrection But above all it is most safe for the dying man that what hee would have to be his last words and actions that hee begin to doe them in the state of his health § 26. What a dying man must doe LVdovicus Blosius a man of a most holy life who refused an Archbishoprick when it was offered him by Charles the fiâ—th Emperour whose life may be seen by his works amongst many other worthy pieces hee gives a dying man these Instructions following Being asked what a dying man should doe if hee had liv'd long in grievous sinnes answered though I should have lived forty yeers in my sinnes and now my death approaching if I shall truly acknowledge them and be heartily sorry for them from the bottome of my heart and resolve against them all for time to come if I have but so much time to put my self into Gods hands and truly turn to him without all hypocrisie and dissembling I shall depart hence holy and innocent and shall finde God a mercifull Father unto me and adds a short sweet Prayer for a sick man O Lord I am that miserable wretch whom Thou of thy Fatherly goodnesse hast created and by the most shamefull death of thy onely begotten Son hast redeemed from the power of the Enemy Thou Lord Thou onely shalt rule in me save me therefore ô Lord for thy infinite mercy throuâ—h Jesus Christ in whom I do believe to have immortality and glory Amen These are Abridgments to die well hee who knows how to be ready for death comprizeth all § 27. Refreshments for a sick man GO my people enter inâ—o your chambers shut the dores to you hide your selves for a while for a moment untill my indignation be passed over Isa 26.20 In my anger have I hid my face from you for a moment but in everlasting mercies will I have compassion on you saith the Lord your Redeemer Isay 54.8 Why art thou so heavy ô my soule and
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