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
scales and fleeces Shee defends stocks and trees sometimes with a double barke from the cold or heat but she only casts out man naked into the world in the day of his nativity to cryings and waylings but deales not so with any other creature in the world After this manner produc'd is this creature call'd MAN with crying and his hands and feet swathed and yet this vveakling comes to have the soveraignty of all Oh great Commander vvho beginneth his life with punishment wretched even in this that he is borne Oh the the madnes of those who esteeme themselves gotten to pride by such weake beginnings The first hope of his strength and the first gift of time makes him like to the beasts How long is it before hee can goe or speake or eat any solid food How long is it before his head leaves panting the onely and infallible signe of weakenesse Suddenly how many diseases assaile him What various medicines are then fought out for his remedy and those also subject to alterations upon new advises We see other creatures presently to performe actions arguing strength according to their natures Some swim some goe some flie and others creepe but man unlesse he be taught can neither speak nor goe nor eat nor doe any thing of himselfe but cry Some creatures are addicted to heavinesse some to luxurie others to ambition some to covetousnesse another to superstition another to desire of long life but to none hath nature afforded a more fraile life a greater or greedier lust a more confused feare or sharper cruelty To conclude all other creatures live in quiet vvith those of their owne kinde Wee see them goe in companies and Heards lovingly together and to withstand their enemies The fiercenesse of Lyons is not exercised upon their owne kinde Serpents bite not serpents nay the fishes doe not devoure but their adversaries Only from man are all evills to man §. 11. What Man is IF we will beleeve the Ancients Man is Fortunes Tennis-ball Aristot Trismâ— Plant. Sophoc Pindar the image of inconstancie corruptions looking-glasse the spoyle of Time the prisoner of Death a moving Sepulchre a fraile shadow a vaine image the dreame of a shadow a breathing carkasse or a living death If you ask Seneca what man is he answereth Man is a weake fraile body borne naked unable to help himselfe standing in need of others help cast forth to the reproach of Fortune fodder for wilde beasts any enemies sacrifice If wee consult with the sacred Writers we shall heare them calling man the bait of wormes an heap of dung the laughing stock of calamity the copie of Infirmity an hasty messenger a ship passing away a bird taking her flight vanishing smoake a thin froth the ballance of envy a drop of a bucket the nothing in a ballance a drop of the morning deaw a guest for one day a flower grasse hay altogether vanity dust and ashes an empty Cask in a word He is nothing In the meane time see what names and sirnames men wear to set forth their glorious specious titles if wee weigh but with what Hyperbolicall Epâ—thetes they interlace them wee shall perceive what vaine proud wretches they are they wound our eares with these and the like Most magnificent most illustrious happy pious most potent Imperiall most victorious the best of men the greatest of Princes c. Let us heare the titles of Sapoâ—es King of Persia which in his letter sent to Constantine the Emperour begins thus Sapor King of Kings Confederate with the Stars Brother of the Sun and Moone to Constantine our brother much health c. or if you will see a Catalogue of lofty titles take them from the King of Bisnag who is saluted thus Husband of good fortune God of the great Provinces King of mightiest Kings Lord of all that ride in Chariots or on Horses the Master and Doctor of the Dumbe the Grand Emperour over three Emperours the Getter of all he sees the Conserver of all hee gets whom eight parts of the World stand in awe off A Knight without an equall the Conquerour of all Valiants the Hunter of Elephants the Emperour of the East South North and West Seas These vaunting Titles are recorded by Petrus Jarricus Are not here termes large enough Let us adde to these the Titles that the Soldan sent in his letters Almighty Salmander set down before Carthage the Lord of Iordan Lord of the East of Bethlehem and of Paradise the Ruler of Hell the mighty Emperour of Constantinople Lord of the dry fig Emperour of all the Sun and Moon passeth through Protector of Presbyter Iohn an absolute Emperour King of Kings Lord of Christians Iews and Turks the Cousin of the Gods c. And like to this was that Letter which Solyman sent to the Emperour To Charles the fifth Emperour of Germany the great Solyman sprung out of the most unconquer'd and victorious house of Ottoman Emperour of the Turks King of Kings and Loâ—d of Lords the Emperour of Trapezund and Constantinople the Conquerour of the World and the Tamer of the earth c. What can you heare more Oh victorious map of misery Oh vanity of vanities It 's the most grossest ignorance for a man to forget that he is man §. 12. To the Haters of Funerals and Burials DEpart from hence therefore not men but ravenous Kites who though yee bee greedy and hungerstarv'd yet never snatch any food from the Graves You as you are in other things curious so you like not to touch or taste any thing that savours of embalming or of Hears-cloaths you desire not to be Guests to Church-yards you doe as much as you can to put off all thought and care of the Grave You do not frequent the places of Ew-trees or Cypresse-trees you seldome feast under these these are not places for your delightfull bowers but see here how far you are mistaken and how vainly yee dote the holy Scripture admonisheth yee otherwise It is better to goe to the house of mourning Eccles c. 7. v. 2. than to goe to the house of feasting but you had rather doe any thing than mourne and repent and remember death Lectures of this nature please not but take heed Ye Wantons lest while yee shun mourning here yee be cast into eternall mourning hereafter §. 13. That our life is nothing but teares and weeping EVery one as Saint Cyprian testifies as soone as he is borne Cypr. Serm. of Patience and entertained for a guest into this world begins his journey in teares every man may thus say of himselfe In teares I did begin in teares I end I did in nothing else my short dayes spend Our Cradle's full of teares and soc's our Hearse Our life beginâ— ends as a mournfull verse Happicâ—s that man who here doth mourn and weep Because hee shall not when he wakes from sleep Serar in rebus Mogun p. 947 Daniel 97 Epis 57. Archiepisc 41. Elector Mogun Will
of this life should bee daily considered and some progresse to he made every day more than other 3 Nicolaus Christopherus Radzivilius a Prince of Poland affirmes that in Aegypt those which did excell others in age and wisdome did daily carry about them dead mens bones set in ebony or some other thing and did use to shew them to men and by these they did daily exhort men to remember their ends the Aegyptians also use at their banquets to bring in a deaths head and end their merry meetings with this sad Embleme to have presented before them the shoulder-blade of a dead man with this heavie motto Remember you must die 4 The Great Cham of Tartarie in the City of Bagdad upon a Festivall day which they call Ramadam shewing himselfe to the people riding upon a Mule being richly apparelled investments of gold and silver cloth his Turbant being all set with precious jewels yet all his head and ornaments are hid under a blacke veile by which custome and ceremony hee shews that the greatest glory and highest magnificence will be shaded and obscured with death Baron Tom. 7. An. 567. 5 There was laid over Iustinian the Emperour being dead a large Carpet in which in Phrygian work there were woven the lively Effigies of all the Cities that hee had conquered and all the barbarous Kings he had subdued and in the midst of all those great Battails Trophies and Conquests there was the Image of Death For for certain Death doth sport it self in Kingdomes as he said Pallida mors aeque pulsat pede c. Death onely strikes not poore men dead and clowns But lofty Turrets and Imperiall Crowns Martine the fifth Pope of Rome Aulea Otho Column a dictus had this in a Badge or Symbol In a great fire ready kindled in which were throwne a Bishops Mitre a Cardinals Hat an Emperours Diadem the Crownes of Kings a Dukes Cap of Maintenance and Sword with this adnexed Motto So passeth all worldly glory 6 A man asked a Mariner upon a time where his Father died De remed utriusque fortunae l. 1. dial 121. Fran. Petrarch Cujus opera hic saepius utendum the Mariner replyed in the Sea the other asked him where his grandfather and his great grandfather died the Sailer answered again at Sea and quoth the other art not thou then afraid to goe to Sea The Sailor wittily replyed and Sir I pray you tell me where your Father died He answered in his bed but where died your grandfather and all other your Ancestours in their beds replyed the other then are not you afraid to go into your bed seeing all your forefathers died there no said the other why said the Sailor by your owne relation the bed is the more dangerous in this respect for there many more dies in their beds than there doe at sea and you may die there as soon as I may at sea A witty answer and well applyed Let our daily Meditations be as Lipsius said when hee went sick to bed ad Lectum ad Lethum to the Bed and so to the Grave for many have died in their sleep Death being but the elder sister of sleep 7 Iohn Patriarch of Alexandria Leâ—â—â— â—ypâ—or Episc c. 18. in vita Ioanâ—â—s which took his name from hiâ— Almesdeeds in his health he commanded his sepulchre to be built but it was not fully finished in so much that upon a great solemnâ— feast day in the presence of all the Clergie when hee had ended his sacred Charge One said to him My Lord your sepulchre is not yet built up nor perfected command I pray you that it may be made speedily up For your honour knows not how soone the Thiefe may overtake you 8 It was not lawfull for any one to speake to the Easterne Emperour being newly created Idem ibid. before that a Mason had shewed him som sorts of Marble of several colours and had asked which of those he liked best to have his Sepulcher made of What was this else but to say Be not high minded o Emperour Thou art a man and shalt die as the meanest begger Xiphili in Domit. who in this banquet did not seeke to remember death but sport and vanity Looke therefore so to the government of thy Kingdome which thou shalt lose as that thou losest not the Kingdome which is everlasting 9 Domitianus the Romane Emperour made a banquet to the chiefe of his Senators and great Knights after this manner Hee had all the roomes covered with black cloaths also the roofes of the Chambers the walls and the pavement the seats all black promising mourning In the chief place was a funeral bed the guests were brought in by night without any attendants by every one there was placed a Coffin with every mans name upon it there were laÌ„ps added set up as use to be at funerals the waiters at the table they carried the colours of the night in their habits and countenances and compassed the guests with notes and gestures of Death all this while supper was celebrated in great silence and Domitians discours was only of burialls and Death at the table to the astonishment and affrightment of his guests who feared what would be the issue of this his action What followed think you after all this mournfull carriage and deportment onely Domitianus had provided a wholsome document for himselfe and his Senators but never made use of it so that it was rather judged folly than wisedome The Egyptians doe better who alwayes temper their feasts with some seasonable lessons of Mortality § 27. A discourse of New shifts made by Assan Bashaw in Grand Cayro for erecting of a Temple IN Grand-Cayro in Egypt there is a Turkish Temple which they call a Mosque which was builded by this meanes Radâ— Epist 3. Itineris in palastin pag. 176. Assan the Bashaw for the Grand-Seigneur of Turky a man of a cunning head and a covetous Heart being desirous his fame should be spread abroad through the world by some eminent structure but willing to save his owne purse went this way to worke He commanded it to be proclaimed in all places what a mighty Temple he was intended to build to God And that this Temple mighâ— proceed with all happy successe he published what large wages all they that would come and worke should have paid them withall what an huge offering should there be offered thereupon the time and place was appointed This call'd an innumerable company of people out of all Egypt and not onely from thence but a world of people came from all other parts to Grand-Cayro Against this great confluence of peoples comming Assan the Bashaw had prepared a mighty number of new shirts and coats now those which came to the offering as also they which came to receive wages were all coÌ„manded to passe through severall little dores out of one great spacious court into another and at each dore as
so worke security in him exercised the thoughts of Death in himselfe by this fit similitude As man saith he who is led from prison to the place of execution though hee be led about and seems to go slowly yet he feares Death and is as sure of it as he that goes a neerer way and though his legs be strong his eyes quick-sighted his heart lusty though his stomacke be able for digestion yet this one thought turns all into bitternesse that hee is in the way to a certaine execution And what man is not a prisoner in this kind we are all going on towards our long home we are all in the way and parted but by small distances those which are dead have not so much left us onely they are gone before us but perhaps thou mayst say I am healthy and lusty and finde not nor feele any the least sence of sicknesse nor apprehension of Death well flatter thy selfe if thou wilt for certain thou art in the way and wee all are in the way with thee But thou mayst say thou art not yet thirty years old what then thou wast in the way at twenty at ten at five at three nay even at the first yeare and in the first houre goe on perhaps thou mayst a little further but thou wilt shortly come to thy end but yet thou wilt say thy sleepe is sound thy meat and drinke doe excellently well relish and digest Oh fond man Death regards not such things Wee are in the way looke to thy selfe presently thou wilt perceive the place of execution thou art led on there 's but a little time for thee to breath in shortly shall all thy pompe luxury and strength expire as well as thy selfe all our life is but the pathway to death That Death may happy be to live learn I That life may hâ—ppy be I 'le learne to die § 38. To day for mee to morrow for thee Delrii adag Tom. 2. p. 576. FRancis the first King of Francâ— being taken by Charles the fifth comming to Madrid upon a wall he read the Motto of Charles which was Plus ultra Still further and writ under it Hodie mihi cras tibi Mine to day yours to morrow The Conquerour was not offâ—nded nor angry but gave notice that hee understood the meaning for hee writ this in answer to it I am but a Man and know my selfe subject to mortalitie Elegantly spoke Greg Nazianzen My head saith he begins to be an Almond tree flourishing and therefore my Summer of Age is neer the Sickle is made sharp for work all my feare is lest that terrible Mower should crop me off and cut me downe while I sleepe securely and am not ready for his stroke But thou mayst say Old men indeed may feare but I am yong and green be not thou deceived Death is not limited to any certaine age The same Bier to day may carry an old carcasse to morrow a yong one to day a strong aâ—â—e â—n an to morrow a yong Virgin or 〈◊〉 Child Seneca speaks to the purpose Death saith he stands at the door of a yong man as well as at the threshold of an aged man for all men are registred and inrolled in Deaths Records all must pay their tributes when Death cals forth all must goe out no exemption from his Edict This is the last warning and admonishment that dying men groan forth To day for me too morrow for thee and this is the Graves sentence I fell yesterday thou mayst this day Remember Death Oh remember Eternitie which thou mayst either to day or to morrow begin but never End §. 28. If to morrow why not to day THere is a Chaine and that a weâ—ghty one that holds us bound fast to wit the Love of this Life which as it is not to be utterly cast off yet it is daily to be weakned and the vigour of it abated that when it shall be required at our hands to surrender nothing may withhold us but that we be ready presently to doe that which at one time or other must be performed Saint Augustine the Bishop of Hippo went on a time to visit another great Prelate and Father of the Church lying very sick and at the point of Death who had been formerly his familiar friend at Saint Augustines comming the sick man lift up his hand and said that he was departing this world and going into Heaven Possidonius in vita Aug. c. 27 Saint Augustine replyed that the Church would stand in great want of him and prayed that God would lend him a longer life The sicke mâ—n answered again if he never could be well spared but if at any time he should depart why not now The Death of all men is even and alike but the wayes by which it comes are divers one dyes at supper another in his sleepe a third in the commission of some sin One dyes by the sword another is drowned a third is burned some are poysoned and stung to death by Serpents others are kild by some fall and some Consumptions rid away some are cut off in the flower and beauty of their age some are destroyed in their swathling clothes and some in their decrepit years Others onely salute the World and are gone One mans end is commendable anothers dishonorable but let Death come never so gently or favourably yet it never comâ—s without some horrour and affrightment But that which most of all estrangeth us from liking Death is that wee know the things present and delights in them but whither wee are passing by Death and what things wee shall behold in the bowels of the grave wee know not and wee usually tremble at the report of strange sights therefore are our mindes to bee hardned with the daily exercise and meditation of eternity Eternity I say is to be thought upon night and day as he that will learn to endure hunger must attaine to it by fasting by degrees so the mind must be transferd from transitory things that ever will be expert in the study of Eternity Let him every moment salute and imbrace the threshold of Eternity let this one be the onely square of all his actions I read I write I meditate I watch I speak I worke always to Eternity Hee that ever intends to triumph eternally let his meditation be alwayes fixed and setled upon it § 40. Death is suddain yet comely AS Palladius the Bishop of Helenople testifies Cheremon died sitting as hee was at work Hist c. 92. and well Hee was found sitting with his worke in his hand onely hee was dead Any kind of Death is credited by a vertuous life Philemon an ancient Writer of Comedies as hee rehearsed his Comedies with Menander on the Stage Mad. Philos in Florid p 579 and strove with him for the Bays he was not in any thing reputed inferiour to him He acted a part of a play which he lately had made and being come to the second Scene
this and say take heed of sicknesse it is ill to be under it to whom Epictetus answers judiciously It is all one as if one should say and faigne to make three to be foure It is no ill if I rightly esteem of it it cannot then hurt me but rather profit mee So the like use may be made of poverty sicknesse war May not a man gather benefit by any by all of these the same I may say of Death is it not my appointed Steeresman into rest is it not the Messâ—nger that opens the gaâ—e to Eternity is not Death that which takes off all our burthens and easeth us from labour from misery Let Truth honour thee Epictetus how true are all these and squaring with the Law of Christianity This foundation being laid we shal learn to remember Deaths Agony and not to be affrighted at his comming But oh my Reader I would have thee know that these Documents were not onely written for thy use in the time of thy sicknes but I would have thee read these in the time of thy health that they may stand thee in some stead when thou shalt be visited with sicknesse § 42. The sickman speaks to his friends to the Diseasâ— to the entrance into Death it selfe to Christ our Lord. DEpart I pray you as unseasonable with your vaine and fruitlesse mourning Here is no place either for Complaints or Petitions You may thinke I goe from you to soon Too soon look that you bee not deceived I was fit for Death's sicle as soone as I was born nay before I was born Why should I complaine I know what I was born Was I not a weak frail body Cast forth to contumelies the food of Diseases Deaths object whosoever thou art take hâ—pes to thee or undergo thy burthen perhaps thou mayest be dejected to morrow or if no remov'd from hence To the disease ANd is Deaths Harbingâ—r approach'd must I now lie under sicknesse the time is now come I must put my selfe to the triall Valour is not onely seene in a storme or in a batâ—aile Courage may be tried upon a pillow in a bed of affliction I must be sick therefore It cannot be avoided Well I shall either end my Feaver or it me Wee cannot be always together Hitherto I have onely trafficked with health Homil. 13 in Evang. now I must exchange some time with my disease Saint Gregory tels it to me piously and truly The Lord saith he knocks when hee signifies to us that death is neere us by troublous sicknesses to whom we readily open if wee receive with comfort his chastizements Some relations may cause mee to give admittance to this serious Embassadour It is reported of a certaine old man who lay grievous sick and when as Death made an approaâ—h to take him away the sick old man entreated Death to forbeare his blow a little while untill he could make his Will and set things in readines for so long a journey To whom Death replyed ô crooked old man couldst thou not prepare thy selfe in so many years being so often warn'd by me to whom the old man said again I beseech thee lend me thy faith for I doe not remember that ever thou didst admonish me but Death answer'd briefly then I perceive that old men will lie An hundred six hundred a thousand warnings hast thou had from mee when I daily in thy sight to thy griefe not onely tooke away thy equals of which for years there are few left but also before thy eyes young men and little infants Nay I will appeale to thy own soul forgetfull old man didst thou want admonishments when thy eyes grew dim thy haires wax'd white were fâ—lne off thy nose lost its smell thy eares grew deafe and all thy other sences and members grew defective in their performances and thy whole body languish'd wasted these all these were Messengers from me and shoulâ— have been as so many warning pieces to prepare thee to march on These all have knock'd at thy doors though thou wouldst not acknowledge thy selfe to be within Often enough and long enough hast thou bin admonish'd I stay not Come away and enter the Dance of Death now presently He seldome prepares himselfe well which prepares so extraordinary late To his Death-bringing sicknesse WHen I meditate on my life consider the multitude of my sins and the smalnesse of my good duties Alas alas oh my God how am I straitned and how am I beset and encompassed with sorrow but it is better to fall into the Hands of the Lord for great are his mercies and his compassions faile not then that I should adde more days to my years and more sin to my days What an one I would have prov'd thou onely ô Lord knowest Perhaps I might have Apostated and falne from life Since ô death thou art present doe thy message unto me rid mee from misery and the malice of men I am ready and willing to part wi h life onely let me retaine thy Grace ô Lord or rather let it preserve me which I doe earnestly with all my heart beg of thee ô sweet Iesus Christ and through thee Amen To Deaâ—h it selfe DEath why in so long wastings dost thou like What needs there such great charge I doe yield strike What need'st thou empty all thy quivers when One blast w ll drive one puffe will stroy most men For indeed what is man but a tossed and leaking ship which one lusty wave sends to the bottome There needs no furious charge of tempests wheresoever thou ô Death placest thy murthering Ram it will force passage Mans bodie is wove up of weake and fluid materials glistering in outward lineaments impatient of heat cold or travail of it's own inclination apt to languishments gathering corruption even from his sustentation sometimes hurt by want sometimes by excesse his nutriment wants not discommodity a brittle piece of mortalitie preserv'd and upheld with griefe and anxietie holding his very spirit and breath at anothers disposing which easily departs full of innumerable diseases and though he should want diseases to ruine him yet of his own accord he would fall perish and descend to Death Can wee wonder to see that die in which Death is fed and nourish'd and hath a thousand places to enter possesse and if man doth fall is it any such remarkable losse his very smell and taste his wearinesse and watching his humours and food without which he cannot live are all mortiferoâ—s and deadly To Iesus Christ I Would not Death but life hee seeks it right O Christ who in thy love departs to light I am not afraid with them whom thou speakest o in wrath Goe c. I will follow thee ô loving Saviour with will with delight and what should I doe else when as thou thy self callest me to come and approach neerer to be dissolv'd and to be with Christ is much the better This is the height of my desires 1 Phil 1.23
Armour of the sick is Patience being guarded with this hee will not much fear pains diseases nor death it selfe Hee may encounter with all these Enemies and come off a Victor For Patience overcommeth all evils § 24. We are but guests at length we must be gone OUr life is but a way-faring and pilgrimage Wee are in a strange place and at anothers disposing We are often dismissed before we be well entertain'd and our remembrance departs with us We are but of yesterday as a Post that passeth away and is gone most richly Saint Augustine in this kinde All of us are Pilgrims and strangers Hee is a Christian which at home doth acknowledge himselfe a Pilgrime our Countrey is above there wee shall not be strangers For here every one at home is but a guest Will hee nill hee hee is but a stranger Buâ— hee leaves his house to his children What then as one guest his lodging to the next commer Thy Father left room for thee thou must leave it to the next generation Neither while thou wouldst stay doest thou nor while thou wouldst stay shalt thou If we must all be gone let 's doe something here that may abide hereafter That when wee shall passe away and shall come thither from whence wee shall not depart we may finde some good treasured up Seeing therefore that wee are but guests let it not trouble us to set onward to our travell A traveller goes no way so merrily as when hee goes homeward § 25. The terme of life is certain THe number of his moneths is with thee Iob 14.5 Thou hast appointed him his bounds which hee cannot passe Whatsoever thou doest ô man whatsoever thou endevourest the days of thy life are numbred unto thee Summon and convocate all the Physicians to thee about thee Podalyrians Machaonists Aesculapians Hippocratists and command all the Galens to revive not all these can put one part of a short minute to thy yeares beyond Gods appointed time Empty all the Apothecaries shops swallow up Gold and Pearles to extend thy life Yet thou shalt not promote the termes which thou canst not exceed be thou never so wary decline from all dangers thou canst suppose hinder the growth of diseases yet thou shalt not increase the number of thy moneths Thou mayest wish vow desire it 's nothing the limits are appointed and what stirre soever thou makest thou canst not enlarge them Thou thinkest perhaps the sand of the sea to be innumerable but he hath that numbred which hath thy yeares moneths dayes houres minutes reckoned from Eternity Whatsoever thy skill or industry may promise thee they cannot enlarge thy space of time not a moment Let there be provided for thee the choice and most excellent diet and let it be never so rarely drest drinke the Creame of wine never labour but for health sleep just so long as thy Doctour prescribes thee and as thy health invites thee Be cold and hot to a just proportion notwithstanding all these things thou shalt prove mortall and when thou art come to the marke which God hath set up and foreseen from all Eternitie Then thou mayest bid Adieu to all humane things and all worldly affaires and prepare thy selfe to give in account for the Tribunall calls thee to Appearance Seeke no delay here no truce no putting off thou must goe slinke not backwards The account must be given doe not excuse thy selfe all delay is cut off request not lingring ô God the number of all mens moneths is with thee his bounds are set which cannot cannot I say be past Seneca was not ignorant of this who said No man died too soon Consol ad Marciam c. 20. who was never intended to live longer then he did He hath arrived at his set mark And now must lie alas i th' dark Every man hath his prefixed stint hee shall remayne for ever in his Stanza Let an hundred Physicians six hundred friends a thousand Kinsmen attend or hedge in thy bed yet not one of them can helpe thee One onely God can doe the deed It is concluded ô man it is fully concluded concerning thee ô if God be thine Enemy it is concluded upon thee for ever Thou perâ—shest for ever if in this moment of death thou beest not received into grace and favour the last moment of thy life pronounceth sentence of thee as thy death as thy fall is so shall thy resurrection so shall thy life be to all Eternitie ah begin to be wise and live to God and whatever thou doest remember Eternitie § 26. The first Objection of the sick man I Could easily have comforted my selfe when I was healthy and lusty I then provoked these evils when they were absent behold now the sorrow that so often I have pronounced tolerable behold the death against which I have spoken many great words I thought otherwise while I stood healthy and strong I think not so now being cast down upon my bed of sicknesse It is no hing to provoke an absent Enemy but it is a matter of difficulty to retaine stou nesse of spirit to his face We usually contemne death but it is when wee think and believe our selves free from his reaching darts It is one thing to fight in thought another thing to fight really The Coward may performe the first â—ut none but Christian Champions the latter What saist thou ô my sick man why doest thou complain against thy selfe why changest thou thy yesterdays minde though it was good what as though it were the part of a Champion to be wise and valorous in the dark onely but when hee enters the lists to be sottish and cowardly A good Fencer will not reject counsell when hee is entred the Theatre though before hee wanted it Stand ô man and be bold thou hast overcome if thou wilt onely despaire not Behold Iesus Christ thy rewarder looking on thee he is not onely a Spectatour but an Helper And hee reaches to thy hands all the weapons which thou needest use but perhaps they are to thee as Sauls were to David not fit thou refusest the scourge the thorns and the Crosse yet take the shield of Patience under this thou mayst fight safe secure Commit the rest to thy good GOD. Thou knowest that of Abraham to his sonne God will provide § 27. Another Objection BEhold I die which might have liv'd longer Truly thou couldst not For if thou couldst why doest thou not but â—his thou mayst say I hoped or desired to live longer And in this I b lieve â—hee What if thou hadst lived longer thou hadst but then lived awhile the spaces of this life are unequal and uncertain yet they are all short Some men have lived 80 yeers what have they now more then he â—hat lived eight Unlesse you put cares and labours and griefs and toyâ—ings as advantages into he bâ—rgaine and what more had hee had heâ— liv'd eight hundred unlesse wee can reckon his vertues as we l as his yeeres
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
why art thou so disquieted within me still trust in God for I will yet give him thanks who is the light of my countenance and my God Psal 42.6 7. We are the children of his Saints and we do expect that life which God will give to those that keep the faith It is not the will of your heavenly Father that one of these little ones should perish Matth. 18.14 So God loved the World that hee gave his onely begotten Son that whosoever believeth in him should not perish but have everlasting life John 3.16 Now if any man sin wee have an Advocate with the Father Jesus Christ the righteous and hee is the propitiation for our sins and not for ours onely but for the sinnes of the whole world 1 John 2 1. Verily verily I say unto you whosoever heareth my Word and believeth on him that sent mee hath life eternall and shall not come into judgment but shal passe from death to life John 5.24 All that my Father hath given to me shall come unto mee and hee that commeth to me I cast not out of doors Verily verily I say unto you who so believeth in mee hath eternall life John 6 37. 47. I am the resurrection and the life Whosoever believeth in mee yea though he were dead yet shal he live and whosoever liveth and believeth in me shall not die eternally John 11.15 26. In my Fathers house are many Mansions John 14 2. If God be for us who can be against us who also spared not his own Sonne but gave him for us how then shall hee not give us all things with him Who shall lay any thing to the charge of Gods Elect It is God who justifies Who shall condemne It is Iesus Christ which is dead yea rather which is risen again and sitteth at the right hand of his Father making intercession for us Rom 8 31. usque ad 35. None of us live unto our selves nor none die unto our selves whether wee live wee live unto the Lord or whether we die we die unto the Lord whâ—ther therefore wee live or die we are the Lords Rom. 14 7 8. We know that if this earthly house of our dwelling be dissolved wee have a building from God an house not made with hands eternall in the Heavens and for this wee sigh desiring to be put on with our house which is from heaven that if we be clothed we shal not be found naked 2 Co 5.1 2 3 Now shall Christ be magnified in my body whether it be by life or by death for Christ is to me both in life and death advantage But to be with Christ is much better Phil. 1.20 21 23 Our conversation is in heaven from whence we look for a Saviour even our Lord Iesus Christ who shall change our vile body that it may be fashioned like unto his glorious body Phil. 3.20 21. This is a faithfull saying and worthy of all acceptation that Iesus Christ came into the World to save sinners of whom I am chief 1 Tim. 1.15 Whosoever endureth to the end shall be saved Matth 24 13. Be thou faithfull unto death and I will give thee the crowne of life Apoc. 2.10 These are pure and coole streams and fountains to asswage the heat of sin and fear of death Hee swims safely who baths himself in these waters of comfort § 28. Holy Ejaculations and Prayers of a dying man HOly Eligius a little before his death embracing his friends with teares spoke thus unto them Farewell all yee and suffer me from henceforth to rest Earth must return to earth the Spirit will finde the way to God that gave it So holding up his hands and eyes to heaven prayed so a good while and at last burst forth into these words Lord now lettest thou thy servant depart in peace according to thy word Remember Lord that thou hast made mee as earth Enter not into judgment with thy servant for in thy sight shall no flesh living be justified O remember mee thou Redeemer of the World who onely art without sin and bringing mee from the body of this death place mee in thy Kingdom I know I doe not deserve to see thy face and tast thy favour but thou knowest that all my hopes have bin in thy all-saving mercies and now ô Christ dying in the confession of thy holy Name I doe render my last breath my soule into thy safe keeping Receive me ô Lord according to thy great mercies and let mee not be confounded in my hope open to mee the gate of life and let not the powers of darknes hold me Let thy right hand bring me into thy resting place and let me enjoy one of those Mansions which thou hast prepared for those tha love and feare thee And having thus prayed hee departed Oh could wee follow the example of this holy man let us therefore call upon Christ in these or the like words Enlighten mine eyes ô Iesus that I sleep not in death lest that mine enemy say unto mee I have prevailed against him Psal 13 4. O Lord Jesus Christ the Son of the living God put I pray thee thy Passion Crosse and meritorious death betwixt thy judgment and my poore soule O Remember not Lord our old sins but have mercy upon us and that soon for wee are come to great misery Psal 77.8 Oh m st sweet Jesus Christ our Lord for the honour and vertue of thy most blessed Passion make me to be numbred with thy Saints in glory everlasting Enter not into judgment ô sweet Iesu with thy servant for in thy sighâ— shall no flesh living be justified and then let him utter these words I worship thee ô Lord Iesus Christ and blesse thy name for thou by thy holy Crosse and Passion hast redeemed the World O thou Saviour of the World save mee which by thy bitter Crosse and precious bloud hast redeemed me Draw mee unto thee ô Iesus who didst say When I am lifted up from the earth I shall draw all men unto me O most meâ—cifull Iesus I pray thee by thy precious bloud which thou sheddest for sinners to blot out all my offences O let thy bloud purifie me let thy body ô Christ save mee wash mee in thy bloud and let thy passion confirme my soule ô good Iesu heare me hide me in thy wounds suffer me not to be separated from thee in the houre of death call me bid me to come unto thee that I with all the rest of the glorious Saints may prayse thee O my gracious Redeemer I do wholly give up my self unto thee Cast mee not out from thy presence I come unto thee reject me not Cast me not out of thy sight and take not thy holy Spirit from mee Oh let not my iniquity cast me away whom thy goodnesse did create As death approacheth neerer so let the dying man pray thus O God according to thy will so let thy mercy come unto me bid ô God that my spirit may
ever dwell with thee Oh let that voice sound in my eares To day shalt thou be with me in Paradise Lord Now lettest thou thy servant depart in peace according to thy word For mine eyeâ— have seen thy salvation Oh loving Iesus what is thine own I beseech thee to take O Lord Iesu Make mee to be numbred with thyne Elect. O Iesus thou Son of Dauid have mercy upon mee Lord be thou my helper Make haste ô Lord Iesus to come and help me O Lord Iesus receive my spirit Amen § 29. The dying mans confidence in GOD. HEre I doe confidently with S. Bernard confesse and say let others pretend their Merits and others that they can and have borne the heat of the day yet I hold it good to keepe close to the mercy of God and to put my confidence in the Lord. And though I am conscious to my selfe that my former life hath been full of sin so that I deserve to be cast off by Gods justice yet will I never leave off to trust in his infinite goodnesse and â—hat as hitherto his al-sufficient Grace hath administred strength â—o my weaknesse so the same will â—et give me strength and power to â—eare all things patiently and wilâ—ingly And this my patience â—hough small and little helped by â—he assistance of his Grace whiâ—h doth infinitely exceed my thoughts will mitigate my pains and will bestow that eternall reward upon me in Heaven This one thing ô God will I desire of thee that thou wouldst never suffer me to fall from relying upon thy goodnesse although I know my self to be weak and undeserving Yea though I should come to that casting down and terrours that I did seem even to be utterly lost and left yet I would call to mind that Apostle of thine Saint Peter that was ready to sink at the first blast of winde and to fall from his faith and I would then even doe as hee did call upon thee and say Lord save mee and even then would I hope that thou wouldst stretch forth thy hand and helpe mee but yet if thou shouldst permit mee to be harder beset then Peter which I pray thee not to suffer ô Lord yet I neverthelesse do hope that thou wouldst looke upon mee with the eyes of thy mercy and that thou wouldst turne and behold mee as thou didst Peter when he had denied thee and that thou wouldst not suffer thy whole displeasure to arise but that thou wouldst help me and deliver my soul This I know assuredly that God will not forsake me without my fault I know that of Saint Augustine to be most true God can free and hath done for many great things without any desert of theirs because he is Good but yet he never condemn'd one without great demerits because he is just Therefore in great trust and confidence I do wholly rely upon him if for my sins he suffers me to perish yet his justice shall be glorified but I hope and certainly doe hope that his mercifull goodnesse will keep my soul that so rather his mercy may be praysed then his justice nothing can fal upoÌ„ me but what God will Now whatsoever hee wils though it may seeme harsh and evill yet is truly good Whatever ô God thou wilt I will the same altogether I will ô God I will § 30. The last words of a Dying man AVgustus the Emperour when hee dyed dedicated his last wordes to his Empresse Livia Livia said hee be all thy life long mindfull of our Marriage farewell How much trulier may Christians dedicate their last speeches to their Lord and Master Iesus Christ saying O Lord Remember the time since my soul was espoused to thee in holy wedlock Dionysius the Areopagite an holy man of life being condemned to lose his head â—earing the sentence of death with a generous resolution contemning the scoffâ— of the multitude repeated the last words of our Saviour Father into thy hands I commend my spirit Saint Basil the Great at the close of his life when as he had furnishd all them about him with excellent admonitions spoke the same words unto Christ as the former Martyr had done Saint Bernard as if he should shew to the sick man Christ Iesus Oh thou Christian saith hee despair not of thy sicknes Christ hath told thee what thou art to say in all the hazards of death to whom to flie to to whom to call on In whom to hope even in God the Father which cannot despise the prayers of them that trust in him doe thou therefore such works in the time of thy sicknesse that thou mayest truly say In thee ô Lord have I put my trust let me not be confounded Therefore let the last words of the dying man be directed to God to him our prayers to him let goe all our desires Let all our hopes terminate in him let him receive our last sighes let the dying man say thus from his heart To thee ô Lord doe I looke up to thee I lift up my eyes to thee I direct my prayers § 32. The conforming of our wils to Gods will is of great value especially at the end of our lives LVdovicus Blosius gives this advice for the conforming our wils to the will of God There is no exercise at our death can be more profitable thâ—n that every one should fully resigne himself into â—he hands of his C eatouâ— humbly lovingly wholly trusting and relying in his infinite mercy and goodnesse For it cannot but hee that whosoever doth thus place his confidence in God before his departure hence but that he shall partake of joy in the Caelestiall Kingdome For those that shall be for ever with the Lord shall be freed from punishmâ—nt In this mind died that good â—â—ief on the Crosse which did no desire our Saviour to save his body but wholly desired Christ to forgive his sins and to give him the Kingdom of Heaven so fully did he resigne himself into Gods hands so wholly did he offer himself to Christ that hee should do with him as he pleased And if it so fall out that when death is at hand thy sicknesse is grievous and painfull cast that also upon God For the death of Christ wil yield us consolation in death He is gone before innumerable others are gone before why should it irk thee to follow § 33. The dying man emulates the good Thief in Golgotha LOrd Remember mee when thou commest into thy kingdome Oh happy Thiefe which didst profit more in the school of Christ in 3 houres space then the Iscariot did in three yeers thou goest before me in words and for a forme of prayer who wast to Christ in his greatest extremity a Patron and an Advocate Good God! how deep are thy judgements his friends and kinred are silent his Disciples forsake him The Angels appear not neither is his mother suffered to defend his innoâ—enâ—e and where are those eleven thousand and more fed by this crucified Lord What one out of