by day by night at home and abroad and neuer missing let all estates at all times and in all places be alwayes ready armed against the assaults of Death CHAP. 6. Against the feare of Death DEath is the ineuitable Law of nature therefore to feare that which cannot bee auoyded is meere folly But our feare of death proceedes from doubt and doubt from vnbeliefe and our vnbeliefe chiefly from ignorance because wee know not the good that is elsewhere and doe not beleeue that our part is in it so that true knowledge and true faith driues away all feare of death Assurance of heauenly things makes vs willing to part with earthly Hee cannot contemne this life that knowes not the other and he is not worthy to liue in the other that is vnwilling to die in this to despise this life is to thinke of heauen and not to feare Death is to thinke of that glorious life that followes it If we can endure pain for health much more ought wee at our last to abide a few pangs that cannot last for an euerlasting glory How fondly doe wee feare a vanquisht enemie ouer whom Christ hath already triumphed by whose death death is swallowed vp in victory and we thereby deliuered from the tyranny thereof It is enough to vs that Christ died for vs who had not died neither but that wee might die the more willingly and with greater safety Death is necessarily annexed to nature and life is giuen vs with a condition to die and our Creator in his mercy continues the vse of our life to this end onely that we may learne rightly to die There is but one common rode to all flesh and there are no by-paths of any fayrer or neerer way no not for Princes Haue we bin at so many graues and so oft seene our selues die in our friends and doe wee shrinke when our course commeth Imagine thou wert exempt from the common Law of mankinde yet assure thy selfe death is not now so fearefull as thy life would then be wearisome Thinke not so much what Death is as from whom he comes and for what Wee receiue euen homely Messengers from great persons not without respect to their Masters and what matters it who he be so he bring vs good newes and what better newes can there be then this That God sends for thee to take possession of a Kingdome Let them then feare Death that knowes not Death to bee the messenger of Gods iustice and mercy To die is a thing naturall necessary and reasonable Naturall Naturall for it is the generall Law of the whole world that all must die and our very essence is equally parted into life and death for the first day of our birth sets vs as well in the way to death as to life Death is the condition of our creation and life is giuen vs with an exception of death to die therfore is as naturall as to be borne and as foolish is hee that feareth to die as to be old To be vnwilling to die is to be vnwilling to be a man for all men are mortall Death being then a thing so naturall why should it be feared The feare of griefe and paine is naturall but not of death Children and mad men feare not death why should not reason then be as able to furnish vs with security as they are fortified by their simplicity idiotisme Beasts feare not death therefore it is not nature that teacheth vs to feare death but rather to attend and receiue it as sent by her whose seruant it is Fooles feare death and wise men attend it It is folly to grieue at that which cannot be amended therfore when Dauid vnderstood of the death of his child he ceased to sorrow any longer for him saying While he liued there was hope but being dead there was no remedy and so his care ended Death is a debt of nature which must be payd whensoeuer it is demanded It is no taking day with God when his will is to call for it Therefore it is in vaine to flie from that which wee cannot shunne and those things which of necessity must be performed of vs ought to be done cheerefully not by compulsion as Chrysostome saith Let vs make that voluntarie which is necessarie and yeeld it to God as a gift which we stand bound to pay as a due debt Death is a happines to the faithfull because it is a deliuerance both of soule and body from all misery and sinne By death the world was redeemed to such therefore as doe beleeue in Christ their Redeemer death is to them an aduantage and a thing rather to be desired then feared for they onely are affrighted and daunted with the feare of death that are destitute of faith and hope If thou beleeuest in God why art thou not forward to goe to Christ who died for thee There cannot be a more happy thing then deuoutly to render thy life into his hands who to spare thee spared not himselfe but gaue his life for thee Christ saith Saint Paul is gaine to me both in life and death holding it for a wonderfull gaine to be no more subiect to sinne It is a more grieuous thing to liue in sinne then to die for as long as a wicked man liues his iniquity increaseth if he die his sinne ceaseth the euill therefore of death is only in sinne Necessarie Death brings an equall and an ineuitable necessitie ouer all therfore did nature make that common to all which commonly was feared of all to the end that such an equality might asswage the rigour and seuerity of death and that none might iustly complaine of death from which none was euer exempted 1 Two causes that lets men from dying willingly Lacke of faith But one chiefe cause that lets vs from dying willingly is lacke of faith for had we faith we would night and day desire this messenger of the Lords Iustice and Mercy to deliuer vs out of this miserable life that wee might enter into the fruition of eternall felicity for hauing confidence in GOD wee shall finde death to be as a guide to bring vs to our euerlasting home 2 Loue of the world Another cause of the feare of death is the loue of the world for they feare death most that most loues the world and giues themselues most to the pleasures and delights of this life which they feare to be depriued of by death To feare death is for a man to be enemie to himselfe and to his owne life for he can neuer liue at ease and contentedly that feareth to die therefore to contemne death is a thing one should learne betimes for without this meditation none cā haue any repose in minde seeing it is most certaine that die we must not knowing when and it may be at the very instant of our thought how then can any enioy a peaceable soule who feares death Improuidence ads terror vnto death which threatens
and how many such so left haue risen to higher place and greater ability then other men Why are they offended vvith death since it quits them of all griefe To returne from whence thou camest what burden vvhat griefe is it But it takes vs from that wee know and haue been accustomed vnto and brings vs vnto an estate vnknowne it takes vs frō the light to bring vs to darknes and to conclude it is our end our ruine our dissolution These are their weightiest obiections where unto we may answere in a word That death beeing the ineuitable Law of Nature it is a folly to feare that which a man can not auoid and to feare death is a meere folly because things certaine are expected doubtfull things onely feared These people make not their count well for in stead of taking any thing from vs it giues vs all in stead of bringing vs into darknes it taketh it from vs and puts vs into the light CHAP. 10. How we may desire Death TO desire death as the retrait and onely hauen from the torments of this life as the soueraigne good of nature and as the onely stay pillar of our liberty is besitting a good and a setled soule It is imbecillity to yeeld vnto euill but it is folly to nourish it It is a good time to die when to liue is rather a burthen then a blessing There is more ill in life then good and to increase our torment is against nature Wilfully to hinder our owne health is not onely against the course of nature but also a tempting of the God of nature To wish to die sooner or to liue longer then it shall seeme good vnto the Giuer of life is a great ingratitude A liuely apprehension and desire of the life to come makes a man to thirst after death as after a great gaine as after the seed of a better life as the bridge vnto Paradise as the way to all good and as an earnest penny of the Resurrection A firme beliefe and hope of these things is incompatible with the feare and horrour of death it perswades rather to be weary of this life and to desire death Vitam habere in patientia mortē in desiderio Therefore haue Philosophers and others bin iustly reproched that play the publike dissemblers and doe not in verity beleeue that which they doe so much talke of and so highly commend touching that happy immortalitie and those vnspeakeable pleasures in the second life since they doubt and feare death so much the necessary passage vnto immortality CHAP. 12. The miserable state and condition of this present life BEhold the miserable estate of this brickle body subiect to all iniuries of fortune that is of such miseries and mischiefes as GOD by his prouidence sendes and sowes thorow the world for sinne Then consider whereabout this life is occupied how vainely how dangerously how painefully how grieuously and in what feare care griefe sadnes sorrow and vexation it liues in together with the infinite discontents and discomforts of the minde Now the only rest and reliefe from all this is in and by death whereby we shall change these pains into pleasures these dangers into safety this wicked and euill company with that most happy society of the blessed and glorious Trinitie If wee run thorow the ages and occupations of this life it wil be thought worthier the name of death then life Vita mihi haec mors est mors haec mihi vita perennis In vita exilium patria est in morte propinqua Thus is the perfect age of man consumed in vanity vexation mourning and mischiefe till heauie and burthensome age ouertake him wherein he can haue pleasure of nothing wherein the poore conscience is bitten and pined with remembrance and remorse of by-past sinnes the carkasse it selfe fraught with surfets insomuch as there is nothing now but oasting in the bowels aking in the bones gowt grauel stone and infinite other maladies tormenting him till hee haue brought his miserable life to end Salomon sought out carefully whatsoeuer seemed profitable or pleasant or might any wayes bring comfort or contentment to the minde of man in this life so that none could be able to match him since in respect of his meanes and wisedome and yet hee found nothing but vanity and vexation of spirit What vanity vexation is in euery estate of life by this one thing is most euident that none is content with his owne estate but euery one esteemes his neighbours better because he knowes it not so well as his owne and conferres the bitternes of his with the pleasures of his neighbours so that the onely ignorance of the things of this world makes the estimation of them and when they are prooued by experience what they are they are found to be nothing lesse then what they were supposed to be so that how much the more mē lusted after them so much sooner doe they loath them and must confesse in the end all to be but vanity labour and griefe To the shortnes of life may be added the miseries of the same for all is not life we here liue The yeeres of mans life are few but the miseries therof are infinite therefore by the Grecians the first day of the life of man is called a beginning of conflicts And S. Augustine saith of mans first entrance into the world Nondum loquitur et tamen Prophetat an Infant not able to speake doth yet by teares prophecie of the sorrowes incident to the life of man so that the old saying may well be verified Humana vita non est vita sed calamitas The life of man is rather calamity then life All the dayes of this life must we eate our bread in labour and sorrow vntill wee returne to the earth out of which we were taken so that the dayes of man by reason of sinne are no other but the dayes of sorrow for euery day hath suam malitiam and euery night suum terrorem Thus is the estate and condition of life found troublesome euen of him to whom Abraham said Tu in vita thou in thy life receiuedst thy ioy for the voluptuous in seeking his pleasure the ambitious his glory the couetous his gaine indure in this world a very seruitude and thraldome of life wherefore for the transitory delights of this sinfull world happie are they that doe but see them more happy that shunne them most happy that are quite taken from them whereby they are deliuered from this irkesome necessity of sinning and so shall grieue the holy Spirit no more They only are wise and they only liue which finde time and leasure wherein to learne to die well for without this knowledge there is no more pleasure in life then in the fruition of that thing which a man feareth alwayes to lose He hath spent his life wel that hath learned to die well and he hath lost his whole time that knowes not well how to end
And so laying aside all earthly respects as hauing now no more to doe with the things vnder the Sunne to commend his body to Christian buriall and his soule to his mercifull Redeemer CHAP. 19. It is necessary for the sicke after an orderly disposing of his worldly goods and leauing all worldly thoughts to apply his mind to Prayer and godly Meditations Prayer THe sweetest incense wee can offer is our deuotion by Prayer The lifting vp of our hands will be as an euening sacrifice he healeth our sicknesses and forgiueth all our sinnes Psal 103. God lookes that wee should send vp our prayers to him that he might send downe his mercy to vs. Prayer in time of trouble is commanded with a promise Call vpon mee saith the Lord in the time of trouble and I will heare thee and thou shalt glorifie me Psal 50.15 Psalmes in time of affliction haue a speciall peculiar grace to moue deuotion Proper and peculiar Psalmes for the sicke Put mee not to rebuke O Lord Psal 38. Haue mercy vpon me O Lord Psal 51. Hast thee to deliuer mee O God Psal 70. In thee O Lord haue I put my trust Psal 71. I will cry vnto the Lord with my voice Psal 77. Out of the deepe haue I called vnto thee O Lord Lord heare my voice Psal 130. In his meditations let him meditate vpon the ioyes of Heauen Meditations touching which no tongue created either of Man or Angel can expresse them no imagination conceiue nor vnderstanding comprehend them for Christ himselfe saith Nemo scit nisi qui accipiet No man knowes them but he that enioyes them such is the infinite value glory and Maiestie of the felicitie prepared for vs in heauen Secondly to call to minde the vnspeakeable loue of GOD towards man in generall as that God so loued the world that hee gaue his onely begotten Sonne to the death to redeeme vs euen then when wee were his enemies and if when we were his enemies wee were reconciled vnto God by the Death of his Son much more being reconciled shal we be saued by his life Thirdly to call to mind the vnspeakeable loue of God towards our selues in particular both in our Creation Redemption Sanctification and Iustification Fourthly to meditate vpō the Passion of Christ namely how hee suffered the death of the Crosse with extreme reproch and contumely besides most grieuous torments both in soule and body that he might to the vtmost indure the punishment due to our sinnes Feare not therefore saith Christ feare not thy sinnes for I am the remission of sinnes feare not darknes I am the light feare not death I am the life whosoeuer commeth to me shall neuer see death Fifthly to meditate vpon his descending into Hell how that in his soule hee suffered such extreme and fearefull torments and euerlasting punishments as that by a locall descending into hell he could not possibly haue indured more Sixtly to meditate vpon Christs Resurrection how by his rising againe hee ouercame Death Hell Sinne and the Diuel himselfe and so by his Resurrection hee triumphed ouer Death cloathed vs with his Righteousnesse reconciled vs to his Father and made vs heires of his euerlasting Kingdome Lastly to meditate vpon the Ascension of Christ how that he is gone vp to Heauen with great glory thereby to open a way for vs against our selues come to possesse it after death and body and soule together after the Resurrection It is nothing that wee doe suffer in respect of that which Christ suffered for vs for whatsoeuer we suffer Christ suffered more for vs therefore there is nothing that can bee too much or too deare for vs to bestow vpon Christ CHAP. 20. To visit the sicke is a high worke of mercy THat care is thought of greatest importance which is imployed in helping those who are least able to helpe themselues and yet haue most need of ghostly direction this duty specially concernes them to whom God hath committed the charge of soules therefore it is greatly to bee wished that like as the Serpent that old enemy of mankinde who the shorter his time is the fiercer his wrath is and himselfe the more busie so those who should feed Christs Lambes would now be the more carefull to keepe them from this deuouring Lyon and to present them sound in Faith and ioyfull in hope vnto the great Shepheard of their soules which is done partly by exhortation partly by Prayer Tediousnesse of discourse may soone weary the weake party In exhortatiō these things are to be obserued few words well ordered auaile most impertinent speeches are very vnfit a premeditated exhortation after information taken of the disposition of the sicke is very behoouefull CHAP. 21. A Prayer at the first visiting of the Sicke Prayer MOst gracious God we humbly beseech thee to looke vpon this thy Seruant with the eyes of thy mercy to grant him patience in his troubles comfort in his afflictions and strength in thy mercies Defend him O Lord from the danger of the enemy keep him in thy protection sauegard and send him deliuerance at thy good will and pleasure through Iesus Christ our onely Sauiour and Redeemer Amen CHAP. 22. A confession to bee vsed of the sicke by himselfe ALmighty and most mercifull Father I acknowledge my great and grieuous offences committed against thy Diuine Maiestie I haue not as I ought loued thee aboue all things I haue not sincerely vvorshipped thee I haue not honoured thy Sacred name I haue not sanctified thy Sabbath I haue not done due reuerence to my Parents and Gouernours I haue borne deadly hatred I haue liued vnchastely I haue taken my neighbors goods I haue depraued his good name I haue coueted contrarie to thy commandement for all which I humbly craue mercy of thee for these and all other my sinnes known and vnknowne which I haue committed since the day of my birth I doe with an humble penitent heart aske pardon and forgiuenesse of them euen for the merits of thy deare Sonne Iesus Christ our onely Sauiour and Redeemer in whose name I pray as hee himselfe hath taught vs saying Our Father which art in Heauen c. O Lord Iesus who art the Resurrection and the life in whom whosoeuer beleeueth shal not perish but haue life euerlasting I neither desire the continuance of this life nor a more speedy deliuerance out of this world then shall stand with thy good will and pleasure to which I humbly referre my selfe doe with mee most mercifull Sauiour according to the riches of thy goodnesse through thee haue I beene holpen euer since I was borne thou art hee that tookest me out of my mothers wombe and hast preserued mee to this houre it grieueth me that I haue so often offended thee and I am the more grieued that I can grieue no more then I doe considering the grieuousnesse of my offences towards thee CHAP. 23. A Prayer by the sick party against the
feare of death O Lord Father of mercy and God of all consolation heare me thy distressed creature the feare of death is fallen vpon mee I feare I faint Lord be thou my helper I find that death is dreadfull to nature shield mee vnder the shadow of thy wings strengthen my weakenesse by thy power my wauering by thy promises which art wont to heare and help them that call vpon thee in the day of trouble the day of trouble and heauinesse is come vpon mee to thee I call in thee I trust though fraile flesh begin to shrinke yet grant most mercifull Lord that faith in thy most blessed Passion may neuer decay in me that hope may neuer faile me but that the comfortable expectation of a better life to come may reuiue raise vp my pensiue soule when strength faileth mee and the light of mine eyes is gone grant Lord that my heart may call vpon thee and say Lord Iesus receiue my Spirit which liuest and reignest with the Father and the Holy Ghost one God world without end Amen CHAP. 24. A Prayer for the sicke O Eternall God and most gracious and mercifull Father I humbly beseech thee to looke vpon this thy seruant with the eyes of mercy shew him thy mercy and grant him thy saluation gâ—â—â— him comfort and confidence in thee and in thy Word stablish his heart that his trust may be euer in thee impute not vnto him his former sinnes and offences but couer his iniquities with the righteousnesse of thy deare Sonne defend and strengthen his soule against al the assaults and deadly subtilties of our restlesse enemie deliuer him from his tyrannie and keepe him in thy protection sauegard draw nigh vnto his soule and saue it shew him the light of thy countenance and bee mercifull vnto him and saue him for thy mercies sake and since O heauenly Father thou diddest in thy loue towards vs euen when wee were thine enemies giue thy most dearely beloued Sonne to the Death to redeeme vs powre into his heart I humbly beseech thee a true liuely faith whereby he may take hold vpon our perfect righteousnes which is in Christ and so bee made partaker of the merit of his Death and Resurrection suffer not the apprehension of death to discourage him but giue him grace and courage cheerefully to attend his death willingly to obey thy will and patiently to indure this thy visitation that after this painefull life ended hee may dwell with thee in life euerlasting through the merits of thy Sonne Iesus Christ our onely Sauiour and Redeemer Amen CHAP. 25. A forme of leauing the sicke to Gods protection PSalme 20.1 The Lord heare thee in the day of trouble the name of the God of Iacob defend thee send thee helpe from his Sanctuarie and strengthen thee out of Sion grant thee thy hearts desire and fulfill all thy minde Saue Lord and heare vs O King of Heauen when wee call vpon thee Iesus the Son of the liuing God put his Passion betweene thy sinnes and the Iudgement to come Amen CHAP. 26. The manner of commending the sicke into the hands of God at the houre of Death GOd the Father who hath created thee preserue and keepe thee God the Sonne who hath redeemed thee aide and strengthen thee God the Holy Ghost who hath sanctified thee assist thee in all thy tryals and lead thee the way into euerlasting peace Amen Christ that dyed for thee keep thee froÌ„ all euill Christ that redeemed thee strengthen thee in all temptations Christ Iesus that rose from the dead raise thy body and soule in the resurrection of the iust Christ that sitteth at the right hand of God in heauen bring thee into euerlasting ioy Amen CHAP. 27. A Prayer for the sick at his departing out of this life MOst merciful Father we commend vnto thee this thy Seruant the work of thine own hands wee commend vnto thee his soule in the merits of Christ Iesus his Redeemer accept O Lord thine owne creature forgiue wee beseech thee whatsoeuer hath bin committed by humane frailety and command thine Angels to conduct him to the land of euerlasting peace preserue O Lord the soule of thy seruant as thou diddest Lot from the fire of Sodome preserue O Lord the soule of thy seruant as thou diddest Daniel from the mouth of the Lyons Into thy mercifull hands O heauenly Father we commend the soule of thy seruant now departing acknowledge him we beseech thee for a Sheepe of thine owne fold and for a Lambe of thine owne flocke receiue him into the armes of thy mercy knowing that the thing cannot perish which is committed to thy charge O most mercifull Iesu receiue we beseech thee his Spirit in peace Amen CHAP. 28. The blessing of the sicke when hee is giuing vp the Ghost CHrist Iesus absolue thee from all thy sins Christ Iesus remit all the euill that thou hast any wayes committed Christ Iesus that dyed for thee blot out all thy offences Christ Iesus that now calleth thee receiue thee into his heauenly Kingdome The Lord blesse thee and keepe thee the Lord make his face to shine vpon thee the Lord lift vp his countenance ouer thee and giue thee a ioyfull Resurrection Amen Depart O Christian Soule in the name of God the Father who created thee of God the Sonne who redeemed thee of God the Holy Ghost who sanctified thee one liuing and immortall God to whom bee all honour and glory for euer and euer Amen CHAP. 29. A Prayer to bee vsed by the assembly after the sicke mans departure O Almighty and euerlasting God seeing it hath pleased thee to take this thy seruant out of the miseries of a sinfull world vnto thy heauenly Kingdome blessed bee thy name both now and euermore and wee beseech thee O Lord make vs that yet remaine to bee mindfull of our mortalitie that wee may walke before thee in righteousnesse and holinesse all the dayes of our life and when the time of our departure shall come wee may rest in thee as our hope is that this thy seruant now doth and that we with him and al others departed in the faith of thy holy Name may reioyce together in thy eternall and euerlasting Kingdome through Iesus Christ our Lord. Amen CHAP. 30. Consolation against immoderate griefe for the losse of friends TO sorrow for the death of friends is a dutie by which wee giue testimonie of our naturall affection which dutie both Christianitie doth allow and examples in holy Scripture doe approue Abraham mourned for Sara his wife all Israel for Samuel the Prophet the people in the Wildernes for Aaron their High Priest the inhabitants of Bethulia for Iudith that Honourable Widdow Martha and Mary for Lazarus the twelue Patriarkes for Iacob their aged Father Dauid for Ionathan his trustie and faithfull friend Christ himselfe saith Ieremy went not to his Sepulchre without weeping eyes so that to mourne for the dead is a thing naturall but not