my Saviour Christ in his Glory And so gave up the Ghost Anno Christi 735 and of his Age 64. Some affirm that whilst he was Preaching to his Congregation a loud Voice was heard but from whence it came none could tell Well done Venerable Bede Upon his Tomb was found this Epitaph Here lyes Entombed in these Stones Of Venerable BEDE the Bones The Death of JOHN DAMASCENE DAmascene having finished his Course he yielded to Death in certain hope of a Glorious Crown of Life and Immortality dying about the Year 750. He wrote many Books but especially his Three Books of Parallels of the Holy Scriptures and his Four Books of the Orthodox Faith The Death of THEOPHILACT HIS Chief Work was to reform the Churches into which many Errors had crept especially in Bulgaria so that continuing a Faithful Pastor for about three years he then yielded up the Ghost and exchanged for a better Life He was a Man of great Patience Mild and Meek in all his Actions exceeding most of his time in Learning He used to say That comes forward in the World goes back in Grace his Estate is miserable that goes Laughing to Destruction as a Fool to the Stocks of Correction The Death of ANSELM HE used to say That if he should see the shame of Sin on the one hand and the pains of Hell on the other and must of necessity chuse one he would rather be thrust into Hell without Sin than go into Heaven with Sin A while after his return to England he dyed in the Ninth Year of King Henry the I. Anno 1109. Aged 76. The Last Sayings of NICEPHORUS HE was one of great Learning and Judgment He wrote an Ecclesiastical History in Greek and Dedicated it to Andronicus He used to say Christ asked Peter three times if he loved him not for his own Information but that by his threefold Profession he might help and heal his threefold denial of him He lived under Andronicus Senior 1110. The Death of BERNARD HE lived with great applause till the 63 year of his Age when retiring to his Monastery he fell sick and calling all his Disciples about him when he perceived them weep he comforted them saying My Fatherly love moves me to pity you my Children so as to desire to remain here but on the other side my desire to be with Christ draws me to long to depart hence therefore be of good comfort for I submit to the will of our Heavenly Father to whose protection I leave you And thereupon he resigned his Spirit into the Hands of his Redeemer dying Anno Christi 1153 and in the Sixty third year of his Age. Upon entring the Church at the Door he usually said Stay here all my Worldly Thoughts and all Vanity that I may entertain Heavenly Meditations The Death of PETER LOMBARD HIS usual Sayings were these There is in us evil concupiscence and vain desires which are the Devils Weapons bent against our Souls whereby when God forsakes us he overthrows us with deadly Wounds Let none glory in the Gifts of Preachers in that they edifie more by them For they are not Authors of Grace but Ministers The Instruction of words is not so powerful as the Exhortation of works for if they that teach well neglect to do well they shall hardly profit their Audience He dyed on the 13th of August 1164. and lyes Buried at Paris and has this Inscription upon his Tomb Here lyeth Peter Lombard B. D. of Paris who composed the Book of Sentences and the Glosses of the Psalms and Epistles The Death of Alexander Hales HE was Born at Hales in Gloucestershire carefully Educated of an Excellent Wit and very Industrious His Sayings were of Patience A Soul patient when wrongs are offered is like a Man with a Sword in one hand and a Salve in the other who could wound but will heal Of Faith What the Eye is to the Body Faith is to the Soul it 's good for Direction if it be kept well And as Flies hurt the Eye so little Sins and ill Thoughts torment the Soul Of Humility An humble Man is like a good Tree the more full of Fruits the Branches are the lower they bend themselves He dyed Anno 1245. The Life of Bonaventure TO keep himself imployed he wrote the Bible over with his own Hand and so well used it that he could readily Cite all the material Texts by heart After this he was made Doctor of Divinity in which he continued for a considerable time doing all the deeds of Charity that lay in his power to perform likewise perswaded others to do the like So that at last spent with tedious Studies Nature decayed in him and he falling sick gave up the Ghost dying Anno Christi 1274 Aged 53 and was Buried in a Stately Sepulchre in the Cathedral The Death of Thomas Aquinas VVHen any one offered him promotion he was wont to say I had rather have Chrysostom 's Commentary upon the Gospel of St. Matthew In all his Sermons he framed his Speech to the Peoples Capacities and hated Vice in any though he loved their Persons never so well He dyed as he was going to the Council Summoned at Lyons Anno Christi 1274. His usual Sayings were these of Spending our Time Make much of time especially in that weighty matter of Salvation O how much would he that now lyes frying in Hell rejoice if he might have but the least moment of time wherein he might get God's favour Of Death The young Man hath Death at his Back the old Man before his Eyes and that 's the most dangerous Enemy that pursues thee than that which marches up towards thy Face Of Repentance Remember that though God promises forgiveness to repentant Sinners yet he doth not promise that they shall have to morrow to repent in The Death of John Wicklif HE was an English Man by Birth descended of godly Parents who sent him to Morton College in Oxford where he profited in Learning and in a short time was Divinity Reader in the University which he so well performed that he obtained a general Applause from all his Auditors he was a Man of great Piety often bewailing the vicious Lives of the Clergy After all the Persecution and Malice of his Enemies he dyed in peace Anno Christi 1384. But after his Death many of his Famous Writings were burned by the Popish Clergy The Death of John Huss IN Degrading him they were so cruel as to cut the Skin from off the Crown of his Head with Shears and to disannul the Emperors Letters of safe Conduct they made a Decree That no Faith should be kept with Hereticks After which they prepared for his Execution and put a Cap upon his Head painted with Devils the which he joyfully put on saying That since his Lord and Master wore for his sake a Crown of Thorns he would not disdain for his sake to wear that Cap when he had put it upon his Head a
am sure to see and to partake with them in Joy why then should not I be willing to dye to enjoy their perpetual Society in Glory And then with Tears told them That he was not unwilling to leave them for his own sake but for the sake of the Church Then having written his Farewel to the Senate and therein admonished them to take Care of the Churches and Schools and by their Permission chose one Ralph Gualter his Successor he patiently resigned up his Spirit into the Hands of his Redeemer dying Anno Christi 1575 and of his Age 71. The Death of Edward Deering DRawing near his end his Friends requested something from him for their Comfort and Edification The Sun shining in his Face he replyed There is but one Sun in the World nor but one Righteousness and one Communion of Saints if I were the most excellent of all Creatures in the World if I were equal in Righteousness to Abraham Isaac and Jacob yet had I reason to confess my self to be a Sinner and that I could expect no Salvation but in the Righteousness of Jesus Christ for we all stand in need of the Grace of God and as for my Death I bless God I feel and find so much inward Joy and Comfort in my Soul that if I were put to my Choice whether to die or live I would a thousand times rather chuse Death than Life if it may stand with the Holy Will of God He dyed Anno 1576. The Death of Peter Boquinus THE Popish Party being incensed against him sought all means to destroy him so that he was forced to fly to Heidelberg where upon a Lord's Day visiting of a Sick Friend he found his Spirits fail and said Lord receive my Soul and so quietly departed Anno 1582. The Death of Abraham Bucholtzer HE was full of Self denial Humble and an Enemy to Contentions He used often to meditate upon Death and used this Expression it hath always formerly been my Care in what Corner soever I have been to be ready when God called to say with Abraham Behold my Lord here I am but now above all other things I should be most willing so to answer if he would please to call me out of this miserable Life into his Glorious Kingdom for truely I desire nothing so much as the happy and blessed Hour of Death He dyed Anno 1584. Aged Fifty Five The Death of Gasper Olevian A Mortal Sickness seized upon him and preparing himself for Death he expressed to a Friend That by that Sickness he had learned to know the greatness of Sin and the greatness of God's Majesty more than ever he did before The next Day he told John Piscator That the day before for four Hours together he was filled with ineffable Joy so that he wondered why his Wife should ask him whether he were not something better whereas indeed he could never be better For said he I thought I was in a most pleasant Meadow in which as I walked up and down methought that I was besprinkled with a Heavenly Dew and that not sparingly but plentifully poured down whereby both my Body and Soul were filled with ineffable Joy To whom Piscator said That good Shepherd Jesus Christ led thee into fresh Pastures Yea said Olevian to the Springs of Living Waters Then repeating some Sentences out of Psalm 42. Isa. 9. Matth. 11. c. he said I would not have my Journey to God long deferred I desire to be dissolved and to be with my Christ. In his Agony of Death Alstedius asked him Whether he was sure of his Salvation in Christ c. He answered Most sure and so gave up the Ghost Anno 1587. Aged 51. The Death of John Wigandus HIS strength decaying he fell sick and preparing for Death he made his own Epitaph In Christ I liv'd and dy'd through him I live again What 's bad to Death I give my Soul with Christ shall reign So praying he resigned up his Spirit to God who gave it Anno 1587. Aged 64. The Death of John Fox MR. Fox together with his Wife and some others went to Antwerp and so to Basil which was then a place of free reception of poor distressed Fugitives who were forced to leave their Countreys for the sake of the Lord Jesus and his Everlasting Gospel And here he undertook to correct the Press and at such leisure times as he could spare he wrote part of the Acts and Monuments of the Church a Work Famous to all Posterity And in this station he continued till the death of Queen MARY whose death he had a little before foretold Upon certain notice of which he with several Pious and Learned Men returned into England and were kindly received by Queen Elizabeth where Mr. Fox prosecuted his Work begun at Basil and so laboured therein that he soon brought it to a period He finishing this great Work in Eleven years space searching all the Records himself He now growing in years and by reason of his former Hardships his great Study Travel and Labour he was reduced to a very weak Condition he laid down the troublesome Cares of the World to prepare himself for Death He resigned up his Spirit into the Hands of the Father of all Spirits dying Anno Christi 1587. in the 70th year of his Age. The Death of George Sohnius HE was full of Humility Piety and Patience falling sick he bore it with much Patience and with servent Prayer often repeated O Christ thou art my Redeemer and I know that thou hast redeemed me I wholly depend upon thy Providence and Mercy from the very bottom of my Heart I commend my Spirit into thy hands and so dyed Anno 1589. Aged 38. The Death of James Andreas THE year before his death he would say He should not live long That he was weary of this Life and much desired to be dissolv'd and to be with Christ which was best of all Falling sick he sent for James Heerbrand saying I expect that after my death many Adversaries will rise up to asperse me and therefore I sent for thee to hear the Confession of my Faith that so thou mayest testifie for me when I am dead and gone that I dyed in the true Faith The night before he dyed he slept partly in his Bed and pâ—…rtly in his Chair The Clock striking Six in the Morning he said My Hour draws near When he was ready to depart he said Lord 〈◊〉 thy hands I commend my Spirit He dyed Anno 1590. Aged 61. The Death of Hierom Zanchius ZAnchy being grown old had a liberal Stipend setled upon him by Prince Câ—…ssimir and going to Heidleberg to visit his Friends he fell sick and quietly departed in the Lord Anno 159â—… aged 75. The Death of Anthony Sadeel HE sell sick of a Pâ—…urisie which he Prophetically said would be Mortal and withdrawing himself from the World he wholly conversed with God He dyed Anno 1591. Aged 57. The Death of William
lived 967 years and he died O the longest day hath its night and in the end man must die The Princes of the Nations pass sentence of death upon others Well it is not long but their turn will come Semel mori once to die Many of us live where our parents lived and live of the same lands which they lived of It is not long and our Children shall do as much for us For we must go hence and be seen no more Some ride Post some Hackney pace at serius citius sooner later all arrive at the Common Inn the grave and die Some have the Palsie some the Apoplexy some a Feaver some an Ague some a Consumption some none of them yet the sick the sound they all meet in the end at the same Rendezvouz at the House of Death The Scholar thinks to delude Death with hiâ—…s Fallacies The Lawyer puts in his Demur the Prince his plea is State affairs at â—…quo pulsat pede Death knocks at all doors alike and when he comes they all go hence from their houses to their graves Joseph the Jew in his best health made his Stone Coffin be cut out in his Garden to put him in mind of his Ego abeo I go hence The Persians they buried their dead in their houses to put the whole houshold in mind of the same lot Semel mori once to die Simonides when commanded to give the most wholsom rule to live well willed the Lacedemonian Prince ever to bear in mind Se tempore brevi moriturum ere long and he must die I have read of a sort of people that used dead mens bones for money and the more they have they are counted the more rich Herein consists my richest treasure to bear that about me will make me all my life remember my end Great Sultan Saladan Lord of many Nations and Languages commanded upon his death-bed that one shall carry upon a Spears point through all his Camp the Flag of Death and to proclaim for all his wealth Saladan hath nought left but this winding-sheet An ensured Ensign of Death triumphing over all the Sons of Adam I uncloath my self every night I put off all but what may put me in mind of my winding-sheet Anaxagoras having word brought him his onely son was dead his answer was Scio me genuisse mortalem I know he was born to die Philip of Macedon gave a Boy a pension every morning to say to him Philippe memento te hominem esse Philip remember thou art a man and therefore must die We read of Philostrates how he lived seven years in his Tomb that he might be acquainted with it against the time he came to be put into it Oh an Apprentiship of years is time little enough to make us perfect in the Mystery of Mortality Divine Meditations arising from the Contemplation of these sad and serious Sentences 1. Med. IS it not high time to make fit to die considering thy Winding Sheet lies ready for thee and the Bell tolls thee away Say with thy self My want is great my time is almost run If I make not market to day I am not sure to do it to morrow O the uncertainty of Life shall be the Alarum-Bell to give me now notice to work out my Salvation with fear and trembling O I am never so nigh my God as when I think of my end FRIEND let Death be in thy thoughts and God will be in thy heart 2. Med. Meditate since man must die Lord what danger in dying unprepared this is Maxima miseria A misery of miseries and St. Augustine gives the reason For that look how a man goeth to that prison the Grave so he goeth to the Judgment-hall to be tryed But oh Death thou Common Butcherer of human Nature after thy great stroak be struck I am not dead but asleep Blessed be thou my God who hast made my grave my bed in which after I have taken some silent rest the noise of the Archangel with his Trumpet shall awake and raise me from a Death for sin to a life of glory Death is the way we must all walk to Life Some ancient Fathers and some late Writers says the Lord Manchester have fixed upon the Love of God Some upon the Passion of Christ Some upon the Joys of Heaven Some upon Contempt of the World several others upon divers other subjects All opening that some one is to be chosen For whoso will live to himself must be at leisure for God And a wise man saith Wisdom is to be written in time of leisure Whoever is lessen'd by work he cannot tend it I being in my accustomed retiredness disengaged from publick affairs which was but seldom found it useful fruitful and delightful To bestow my thoughts upon my latter end There be four last things say the Fathers Heaven Hell Death and Judgment All subjects large enough But considering I had passed so much Employment so many Offices so long Practice in several professions I now thought it time to seize on Death before it seiz'd on me Lord teach me to number my days that I may apply my Heart to Wisdom After long meditation this I found that when Meditation had begotten Devotion then it applyed it self to Contemplation which required a settlement upon some Divine Object And what more heavenly than the thought of Immortality What so necessary as the thought of Death Herein therefore I complyed with my own desires and did so as it were weave my own windingsheet by making choice of Death for the Subject of my Contemplation We should not diffuse our thoughts into variety of Considerations but recollect them into one by Contemplation Herewith a man's soul being once affected hardly shall be obtain leave of his thoughts to return again to employments And lest I busied about many things should remain unknown unto my self for the old word is a true one Neither things read or understood profit him at all who does not both read and know himself I there applyed my self Ad meum novissimum to my last thing what man liveth and shall not see death And if after death The Righteous shall scarcely be saved we may well be fearful and had need be careful that we be not taken unprepared When I was a young Man saith Seneca my care was to live well I then practised the art of well living When age came upon me I then studied the art of dying well how to die well It is true The journey of Life appears not to busie men until the end Yet when I was most busie of all I delighted my self with this comfort that a time would come wherein I might live to my self hoping to have sweet leisure to enjoy my self at last And this I am now come to by disposing not by changing my self Lord let me be found in this posture when I come to die In the courses of my Life I have had interchanges The World it self stands upon
about her Neck but fourteen days before she died the Marjoram-Tree dried up the Birds the next Night were all found dead and after that the Chain broke in two in the middle Then Barbara calling for the Abbess told her that all those Warnings were for her and in a few days after died in the Seventeenth Year of her Age After her death above twenty other Virgins died out of the same Nunnery Several other Presages there are that foretold the death of Princes and great Men As the unwonted Howlings of Dogs the unseasonable noise of Bells the Roaring of Lions c. Therefore said Pliny The Signs of Death are innumerable and that there are none or very few Signs of Safety or Security What do all these things Admonish us but only this Remember O man that thou art a man think upon Eternity to which thou art hastening Go to prepare thy self thou art called to that Tribunal of God as thou didst live shalt thou be judged Sect. 20. What Answer is to be given to the Messenger of Death SAint Ambrose having received the News of his Death when his Friends bewailed him and begg'd of God to grant him a longer space of Life I have not lived as to be ashamed to lieve among you neither do I fear to die because we have a gracious God Saint Austin nothing troubled at the News of his Death He never shall be great saith he who thinks it strange that Stones and Wood fall and that Mortals die Saint Chrysostom a little before his Death in Exile wrote to Innocentius We have been these three Years in Banishment exposed to Pestilence Famine continual Incursions unspeakable Solitude and continual Death But when he was ready to give up the ghost He cryed out aloud Glory be to thee O God for all things Let a dying Christian imitate these most holy Persons and repeat these Sayings often to himself Thanks be to God Glory be to thee O God for all things I have watcht long enough among thorns labour'd long enough in Storms Now because I see the end of my Watching and my Labour Thanks be to God Glory be to God for all things For Life is tedious Death a certain gain Sect. 21. Death is better than a sorrowful Life IT is better once to Die than to be always Dying We daily Die we have lost our Childhood our Youth is gone All our Time even to Yesterday is slid away These things Gregory Nazianzene comprehending in a few words There is no good among men with which there is not something of evil mixt Riches are a Snare Poverty a Fetter Honour a meer Dream Empire dangerous Subjection troublesom Youth is the Summer of Life Grey-hairs the Sun-set of Life Matrimony a Bond Children the growing Crop of Care Fulness breeds Petulance Want begets Impatience Whatever we behold in this World is like the World in a perpetual motion Whatever seemed stable is now doubtful contending with the perpetual volubility of Day-night Labours Diseases Sorrows Pleasures and Calamities Death is most certain Elegantly St. Austin Death saith he is only certain all things else uncertain A Child once Conceived perhaps is born perhaps not but perishes in Abortion If he be born perhaps he grows up perhaps not perhaps he grows old perhaps not Peradventure he shall be Rich peradventure Poor perhaps he shall attain to Honour peradventure live Contemned perhaps he shall have Children it may be not perhaps he shall die in his Bed it may be slain in the Field But who can say perhaps he shall die perhaps not The first Book of Maccabees thus describes the Death of Alexander Then he fell sick and when he perceived that he should die Alexander had wished for several Worlds in hopes of Victory and thought with himself that he had performed Atchievements that deserved Eternal Annals Nevertheless after so many and such great Victories overcome at length he fell not only into his Bed but into his Tomb contented with a small Coffin Peter Alfonsus reports That several Philosophers flockt together and variously descanted upon the King's Death One there was that said Behold now four Yards of Ground is enough for him whom the spacious Earth could not comprehend before Another added Yesterday could Alexander save whom he pleas'd from Death to Day he cannot free himself Another viewing the Golden Coffin of the Deceased Yesterday said he Alexander heaped up a Treasure of Gold now Gold makes a Treasure of Alexander This was their Learned Contention yet all ended in this Then he fell sick and died Thus forgetful of our selves what Mountains do we raise to our selves in Thought We revolve in our Minds Immortal I wish they were Heavenly Things whilst Death surprizes us in the midst of our vast Undertakings and that which we call Old Age is but the Circuit of a few Years Wherefore do we trust to Death Behold through what slight Occasions we lose our Lives Our Food our Moisture our Watchings our Sleep are unwholesome to us without their due measure A small hurt of a Toe a light pain of the Ear a Worm in the Tooth make way for Death The little Body of Man is weak frail subject to Diseases this Air these Winds those Waters offend him Therefore let us believe the Son of Syras Death is better than a bitter Life and Eternal Rest better than continual Sickness So that it is much better to be an Inhabitant on Earth than a Pilgrim in Heaven Sect. 22. The Happiness of Death BLessed are the dead that die in the Lord even so saith the Spirit that they may rest from their labours and their works follow them To die in the Lord is the same thing as to die a Servant of the Lord as the Scripture speaks concerning Moses Moses my Servant is dead As if God had said saith Cajetan Though he were once a Sinner and was not then my Servant nevertheless he died my Servant He so died that whatever he was or whatever he did was mine for a Servant wholly belongs to the Master And let such a Servant of the Lord sing that Song of Simeon at his death Lord now let thy Servant depart in peace according to thy word Altogether in peace and that Eternal in the beginning whereof all the Warfare of good men is at an end never more to be rekindl'd For such Servants of God die in the Lord who dying rest in the Bosom of God and so resting sweetly sleep in death Thus Stephen among so many Showers of Stones in such in the midst of the Tumult and Dinn of the Enraged Multitude slept in the Lord. Thus Moses the Servant of the Lord died by the command of God Thrice happy and blessed are such that never more shall be miserable The death of the Just saith St. Bernard is good because of its Rest better because of its Novelty best of all by reason of its Security Blessed and again thrice blessed are such for their Works follow them They
insomuch that notwithâ—…nding the many Rich Presents he received at the â—…nds of the Emperor he died very Poor He used to say of Piety That Godliness always enriches the Possessor The Death of ATHANASIUS AFter all the Storms that were raised up against him he died in peace at Alexandria Anno â—…risti 375 having been Bishop of that See 46 â—…ars during which time he had been in many â—…at Perils and Hazards of his Life for not only â—…shops but Emperors and Nations sought his Deâ—…ustion But God delivered him oat of their â—…nds to the Glory of his Name for his only trust â—…s in God alone which caused him often to say â—…ough Armies should Encamp about me yet I would 〈◊〉 fear The Death of HILARIUS HE Travelled to Italy and France instructing the Bishops in those parts in the Catholick â—…ith He was very Eloquent and wrote many â—…reatises in Latin also Twelve Books of the Triniâ—… Expounding the Canon containing the Clause 〈◊〉 One Substance being of sufficient proof against the Arrians He died under Valentinian and Valence Anno 355. The Death of CYRILLUS IN the midst of all his Afflictions he kept his resolution to die in the Faith He used to say concerning the benefit of Hearing Some come to Church to see Fashions others to meet their Friends yet it 's better to come so than not at all In the mean time the Net is cast out and they which intended nothing less are drawn into Christ who catches them not to destroy them but that being dead he may bring them to Life Eternal He died Anno 365. The Death of EPHREM SYRUS HE died Anno 404. He used to say concerning Perseverance The resolute Traveller knows that his Journey is long and the way dirty yet goes on in hopes to come to his House So let a Christian though the way to Heaven be narrow though it be set with Troubles and Persecutions yet let him go on till he has finished his Course with Joy for Heaven is his Home Concerning the Soul he used to say He that feasts his Body and starves his Soul is like him that feasts his Slave and starves his Wife He died Anno 404. The Death of BASIL BAsil died at Caesarea when he had sat Bishop there eight years departing this Life Anno Christi 370. At his departure he uttered these words Into thy hands O Lord I commend my Spirit He used to say of Self-knowledge To know thy Self is very difficult For as the Eye can see all things but it self so some can discern all faults but their own Of Love Divine Love is a never-failing Treasure he that hath it is Rich and he that wanteth it is Poor Of the Scriptures It 's a Physicians Shop of Preservatives against Poysonous Heresies A pattern of profitable Laws against Rebellious Spirits A Treasury of most costly Jewels against Beggarly Elements And a Fountain of most pure Water springing up to Eternal Life The Last Sayings of GREGORY NAZIENZEN IN his Minority he joined Studies with Basil and accompanied him to Arhens and Antioch where he became an Excellent Orator There is so much Perfection in all his Writings and such a peculiar Grace that he never tires his Reader but he always dismisseth him with a thirst after more Concerning Preaching he used to say That in a great multitude of people of several Ages and Conditions who are like a Harp with many Strings it is hard to give every one such a touch in Preaching as may please all and offend none He lived under Theodosius Anno 370. The Death of EPIPHANIUS VVHen he found himself Sick he said to his Friends God bless you my Children for I shall see you no more in this Life He died Aged 115. He used to say this was his Antidote against Hatred That he never let his Adversary sleep not that he disturbed him in his sleep but because he agreed with him presently and would not let the Sun go down upon his Wrath. The Death of AMBROSE AFter Ambrose had sate Bishop about Sixteen years Death summoned him to lay down this troublesom Life for a Life more lasting Before his Death he resolved to provide a Shepherd for his Flock and for that purpose sent for one Simplicianus and ordained him Bishop in his stead after having given many Godly Exhortations to such as were about him he gave up the Ghost dying in the third Year of Theodorus Anno Christi 397. He used to say of Repentance When Gold is offered to thee thou usest not to say I will come again to morrow and take it but art glad of present possession But Salvation being proffered to our Souls few Men haste to embrace it He used to say of true Charity It is not so much to be enquired how much thou givest as with what Heart It 's not Liberality when thou takest by Oppression from one and givest it to another Of Conscience A clear Conscience should not regard slanderous Speeches nor think that they have more power to Condemn him than his own Conscience hath to clear him The Death of GREGORY NISSEN HE lived under Constantins Julian Jovian Valentinian Valence Gratian and Theodosius the Great He was President in the Council of Constantinople against the Macedonian Hereticks 492. Amongst his Similitudes he compared the Userer to a Man giving Water to one in a Burning Fever which proves prejudicial So the Userer though he seems for the present to relieve his Brother yet afterwards he torments him This Character he also gave the Userer He loves no Labour but a Sedentary Life A Pen is his Plough Parchment his Field Ink his Seed Time is the Rain to Ripen his greedy desires his Sickle is calling in his Forfeitures his Horse the Barn where he Winnows his Clients he follows his Debtors as Eagles and Vultures do Armies to prey upon dead Corps Again Men come to Userers as Birds to a heap of Corn they covet the Corn but are caâ—…cht in the Nets He died under Valentine and Valence The Death of THEODORET HE died in the Reign of Theodosius Junior not with Age but hard Studies He used to say That the Delights of the Soul are to know her Maker to consider his Works and to know her own Estate The Death of HIEROM HE died Anno Christi 422 and of his Age 91. He wrote many large Volumes being a Man of singular Chastity of great Wit slow to Anger and in Learning exceeding most of his Time His usual Prayer was Lord let me know my self that I may the better know thee the Saviour of the World An Excellent Saying he had of Christian Fortitude If my Father was weeping on his Knees before me my Mother leaning on my Neck behind my Brethren Sisters Children and Kinsfolks howling on every side to retain me in a single Life I would fling my Mother to the ground run over my Father despise all my Kindred and tread them under my Feet that I might run to Christ. Of
Chastity That Woman is truly Chaste that hath liberty and opportunity to Sin and will not Of Vertue All Vertues are so linked together that he that hath one hath all and he that wants one wants all In all his Actions he ever fansied this sound in his Ears Arise ye Dead and come to Judgment The Death of CHRYSOSTOM THE exact year of his death I find no where set down but that he flourished in the Bishoprick of Constantinople Anno Christi 400 is most certain He used to say of Lust As a great shower of Rain extinguisheth the force of Fire so Meditation of Gods Word puts out the Fire of Lust in the Soul Of the danger of Riches As a Boat over-laden sinks so much Wealth drowns Men in perdition Of Love A Bulwark of Adamant is not more Impregnable thâ—…n the Love of Brethren Of Temptations The Devils first Assault is violent resist that and his second will be weaker and that being resisted he proves a Coward The Death of AUGUSTIN HE died Anno Christi 430 of his Age 76 and of his Ministry 40. He was a Man of a Charitable Disposition very sparing in Diet and a hearty Lover of all good Men. His Table was more for Disputation than for Revelling and had Engraven upon it He that doth love an absent Friend to jeer May hence depart no room is for him here He Collected together several Precepts of a Christian Life which whoever perused it might see their Duty this he called A Looking-glass His usual Wish was That Christ when he came might find him either Praying or Preaching when the Donatists upbraided him of Levity in his Minority Look said he how much they blame my former faults by so much the more I commend and praise my Physicians He used to say of Marriage Humble Marriage is better than Proud Virginity Of Death There is nothing that more abateth Sin than the frequent Meditation of Death he cannot die ill that lived well and seldom doth he die well who lived ill Of Christian Thoughts A Christian at home in his House must think himself a Stranger and that his Countrey is above Of Riches If Men want Wealth it is not to be unjustly gotten if they have it they ought by good Works to lay it up in Heaven He so admired the Seven Penitential Psalms that he had them hung up in great Letters within his Bed Curtains that so he might depart in the Contemplation of them The Death of CYKIL of Alexandria HE was Famous for Wit Eloquence and Piety Concerning Charity he used to say 'T is the best way for a Rich Man to make the Bellies of the Poor his Barn and thereby to lay up Treasure in Heaven Of Modesty Where the Scripture wants a Tongue of Expression we need not lend an Ear of Attention we may safely knock at the Council-door of Gods Secrets but if we go further we may be more bold than welcome He lived under Theodosius Junior and died Anno 448. The Death of PETER CHRYSOLOGUS HE was a Man of an Excellent Wit and by his Example and Ministry wrought upon many Souls He used to say of Charity Let not thy Care be to have thy hands full whilst the Poors are empty for the only way to have full Barns is to have Charitable Hands And Vertues separated are annihilated Equity without Goodness is Severity and Justice without Piety Cruelty He lived under Martian the Emperor having been Rishop above 60 Years He died Anno 500. The Death of PROSPER PRosper having under Martian continued 20 years in that Episcopal See he fell sick many of his Friends coming to visit him and perceiving them to weep bitterly he comforted them with these words The Life which I have enjoyed said he was but given me upon condition to render it up again not grudgingly but gladly for me to have stayed longer here might seem better for you but for me it is better to be dissolved So falling into servent Prayer he with great Alacrity resigned up his Spirit into the hands of his Creator dying Anno Christi 466. His usual Sayings was of Conscience That it was his utmost endeavour to keep a Conscience void of offence towards God and Man Of Vice Thou shalt neither hate the Man for his Vice nor love the Vice for the Mans sake Of Pride Consider what thou art by Sin and shalt be in the Grave and thy Plumes will fall for every proud Man forgets himself Of Gods Secrets Those things which God would have searched into are not to be neglected but those which God would have hidden are not to be searched into by the latter we become unlawfully Curious and by the neglect of the former damnably Ingrateful The Death of FULGENTIUS WHen Fulgentius fell Sick during which sickness he behaved himself with wonderful Patience and Humility and when his Physicians told him a Bath would do well for the recovery of his Health he answered What tell you me of a Bath can any Bath preserve the life of him who has run his natural course that he shall not die and why perswade you me now I am at the point of death to abate of that rigor which I all my life have used When having taken leave of those that came to visit him and distributed what Money he had to pious uses he yielded up the Ghost dying Anno Christi 529 and of his Age 65 having sat Bishop 25 years He used to say If want of Charity be tormented in Hell what will become of the Covetous In his greatest Suffering he would say We must suffer more than this for Christ. The Death of GREGORY the Great HE never could read these words Son remember that thou in thy Life-time receivedst thy good things c. without Horror and Amazement lest he by enjoying such Dignities and Honours should lose his Portion in Heaven He dyed Anno 605. The Death of ISIDORE HE so wasted his Body with Labours and enriched his Soul with Divine Contemplations that he seemed to live an Angelical Life upon Earth He used to say of a Guilty Conscience All things may be shunned but a Man 's own Heart a Man cannot run from himself a Guilty Conscience will not forsake him wheresoever he goes Of the danger of Pride He that begins to grow better let him beware lest he grow proud lest Vain-glory give him a greater overthrow than his former Vices He dyed 675. The Death of Venerable BEDE IN his Sickness he was wont to encourage himself with the words of the postle Heb. 12. 6. Whom the Lord loveth he chasteneth and scourgeth every Son whom he receiveth And when he beheld some of his Scholars weeping over him he comforted them with these words The time is come if my Creator pleaseth that being freed from the Flesh I shall go to him who made me when I was not out of nothing I have lived long and the time of my dissolution is approaching and my Soul desireth to see
eyes said Cast me not off O Lord now in my old Age when strength faileth me A while after he said He hath afflicted me sore but he will never never cast me off Being desired to arm himself with faith and a stedfast hope in God's Mercies against the Temptations of Satan He said I am wholly Christ's and the Devil has nothing to do with me and God forbid that I should not now have experience of the sweet Consolation in Christ. Then with a smiling Countenance gave up the Ghost and was interred nobly by the King's Commandment But in Q. Mary's time his Bowels being taken up they were burnt with Fagius's He died Anno Christi 1550. The Death of Gasper Hedio HE preached vigorously against Masses Indulgences and Auricular Confession and wrote many Books against them What time he could spare from his Ministerial Function he employed in writing Commentaries and Histories until the year of his Death which was Anno 1552. The Death of Oswald Myconius AFter the Death of Oecolampadius he was made chief Pastor in Basil where voluntarily laying down his Divinity Lectures upon some grudges the University had against him he inclining to Luther's Opinion about the real presence in the Sacrament he wholly applied himself to his Pastoral Office He died Anno 1552. aged 64. The Death of George Prince of Anhalt HE was a great Divine Learned in the Law and skilful in Physick he conserred with Camerarius about the mutation of Empires their Period and Causes about Heavenly Motions and the effects of the Stars The last Act of this Prince his Life expressed his Piety using frequent Prayer for himself and all the Princes of that â—…amily he often pondered upon these Texts God so loved the World that he gave his only begotten Son c. No Man shall take my Sheep out of my Hands Come unto me all ye that are weary and heavy laden and I will give you rest He died Anno 1557. aged 47. The Death of Justus Jonas HE employed himself much in Disputations about Religion in defence of the Truth and in School Divinity Several Churches were reformed by him and committed to his charge He was a Man of an excellent Wit great Industry and Integrity of Life joined with Piety and one whom Luther and most of the famous Men of that Age highly esteemed He died Anno 1555. aged 63. The Death of John Rogers HE was hurried to Newgate On the fourth of Febraary the Keeper told him he must prepare for Execution at which not being at all concerned said Then if it be so I need not tie my points Before he went to the Flames he was carried before Bonner Bishop of London who earnestly persuaded him to recant and live but he utterly refused life upon such conditions exhorting such as stood about him to repent and cleave fast to Christ. As he came out his Wife with Nine small Children about her and one sucking at her Breast waited to see him of which he took his leave bidding them trust in the Lord and he would plentifully provide for them After which he went couragiously to the Stake and with admirable patience embraced the Flames being the first that sealed his Testimony with his Blood during the Reign of that bloody Queen suffering Martyrdom Anno Christi 1555. The Death of Laurence Saunders DUring his Imprisonment he wrote to his Wife and Friends in this manner I am merry and I trust I shall be so maugre the Teeth of all the Devils in Hell Riches I have none to bestow amongst you but that Treasure of tasting how sweet Christ is to hungry Consciences whereof I thank my Saviour I do feel part that I bequeath to you and to the rest of my Beloved in the Lord. They offered to release him if he would Recant to which he replied That he did confess Life and Liberty were things desirable but that he would not murther his Conscience to save his life but by God's Grace said he I will abide the worst Extremity that Man can do against me rather than do any thing against my Conscience And when Gardiner threatned him with Death he said Welcom be it whatsoever the Will of the Lord be either life or death and I tell you truly I have learned to die but I exhort you to be ware of shedding innocent blood for truly it will cry aloud against you After a Year and three Months Imprisonment he was brought to the Stake which he embraced and afterwards kissing said Welcom Cross of Christ welcom everlasting life The Fire by the malice of his Enemies being made of green wood put him to exquisite Torments but he endured them with a Christian patience as being well assured when his fiery Tryal was at an end he should receive a Crown of Life that fadeth not away One thing I shall not think amiss to insert When the Nation was in fear of Queen Mary's bringing in Popery Mr. Saunder's being in company with Doctor Pedleton and seeming to be much dejected Pedleton said What man there is much more cause for me to fear than for you for asmuch as I have a big and fat Body yet will I see the utmost drop of this Grease of mine melted away and this Flesh consumed with Fire before I will forsake Jesus Christ and his Truth which I have professed Yet when Queen Mary came to the Crown he turned Apostate The Death of John Hooper BEing come to the County of Gloucester where he suffered he was received by the Sheriff who with a strong Guard conveyed him to the place of Execution being met by thousands of people who bewailed his Condition and sent up their Prayers to Heaven that he might be enabled to bear his Sufferings patiently many of them weeping to see so Reverend a Person fall into such misery but he comforted them and told them That he was unworthy who refused to suffer reproach or death for the sake of the Lord Jesus who refused not for our sakes to suffer a shameful and ignominious death upon the Cross. And hereupon he began to exhort them to be stedfast in their Faith but the Popish Varlets would not suffer him to proceed Then he addressed himself to the Sheriff saying Sir my request to you is that I may have a quick Fire which may soon dispatch me and I will be as obedient as you would wish I might have had my life with grrat advancement as to temporal things but I am willing to offer my life for the Testimony of the Truth and trust to die a faithful Servant to God and a true Subject to the Queen Then kneeling down he continued in servent Prayer for the space of half an Hour with an exalted and chearful Countenance and then rising up suffered them to fasten him to the Stake where such was the malice of his Enemies that they had prepared green Wood yet beâ—…re the Fire was kindled a Pardon was offered if he would Reâ—…ant but he cried out
conveyed into Smithfield where he no sooner came But he fell on his Knees and with a loud Voice cried I will pay my Vows in thee O Smithfield then rising up he kissed and embraced the Stake saying Shall I disdâ—…n to suffer at this Stake when my Lord and Saviour refused not to suffer a most vile Death for me Having poured out his Soul to God he â—…ered himself to be bound with the Chain and when the Fire was kindled he commended his Spirit into the Hands of the Father of all Spirits and patiently gave up the ghost suffering Martyrdom Anno Christi 1555. and of his Age about Forty Nine The Death of Thomas Cranmer Arch-Bishop of Canterbury THE Popish Doctors frequently visited him in Prison and used all the Arguments they could to persuade him to a Recantation but he absolutely resolved for a considerable time but at last through humane Frailty and desire of Life he did subscribe to a Recantation The good Bishop being soon greatly afflicted and troubled in his Conscience for what he had done burst out into a flood of Tears and after his Speech came to him he lifted up his Hands towards Heaven saying O Lord forgive me this great Sin against thy Holy Name which through the weakness of the Flesh I have unadvisedly committed And then addressing himself to the People he desired them for Jesus Christ sake to pray for him that God would pardon his Sins and especially that of his Recantation But said he This right hand that signed so wicked an Instrument shall first perish in the Flames Then they pulled him down and hurried him away to the Fire which was made in the same place where Ridley and Latimer had suffered stopping his Mouth left he should any more speak to the People who were not a little grieved to see the Primate of England cast down from all his Honours and in the end so barbarously mis-used When he came to the Stake he fell on his Knees and Prayed but was interrupted by the Papists who followed him with his Recantation saying Have you not signed it Have you not signed it Then he was tied to the Stake his Cloaths being first put off and the Fire being kindled to him some time before it came at his Body he stretched forth his right Hand and held it in the Flames till it fell off without any more than once drawing it back And after having recommended his Spirit into the hands of our merciful Redeemer the Lord Jesus he died like a Lamb ending his Life with the same Meekness as he had lived suffering Martyrdom for the sake of the everlasting Gospel Anno Christi 1556 and of his Age 72. The Death of Conrade Pellican HE was born in Suevia and educated at Zurick He was a candid sincere and upright Man free from Falshood and Ostentation He departed this Life upon Easter-day Anno 1556. aged 78. The Death of John Bugenhagius HE was born at Julin near Stetin in Pomerania being well educated in Grammar Musick and other liberal Sciences He used great diligence and industry in converting many to the Truth drawing near to his end he often repeated this Portion of Scripture This is life eternal to know the only true God and Jesus Christ whom thou hast sent He died Anno Christi 1558. aged 73. The Death of Philip Melancthone HE was sent for by the Elector of Saxony to Lipsich to examine those that were maintained by the Elector to study Divinity In which he used great Diligence and after he returned to VVitterberg and fell sick of a Fever of which he died Sickness daily increased yet he so far strove against the power of his Disease that he would often rise to his Study The last Words he spake were to his Son-in-Law Doctor Pucer who when he asked him what he would have he replied Nothing but Heaven therefore trouble me no more with speaking to me After this he lying silent whilst the Ministers prayed by him he gave up the Ghost Anno Christi 1560. and in the sixty third year of his Age having been a constant Preacher of the Gospel for the space of 42 years The Death of John Lascus HE was a man of an excellent Wit and Judgment and took great pains to have composed that difference in the Churches about Christ's presence in the Sacrament though it did not succeed The King of Poland had such an esteem for him that he used his Adâ—…ice in Affairs of great importance He died Anno 1560. The Death of Augustine Marlorat MArlorat was taken and carried before the Constable of France who after several Examinations condemned him of High-Treason which was to be drawn upon a Sledge and to be hanged upon a Gibbet before our Ladies Church in Roan his Head to be stricken from his Body and set upon a Pole on the Bridge of the said City which Sentence was accordingly executed Anno 1562. aged 56. The Death of Peter Martyr BEing worn out with Travel and daily Study he after a while fell sick when calling together the principal Pastors of the Châ—…rch he made to them an excellent Confession of his Faith concluding This is my Faith and they that teach otherwise to the withdrawing Men from God God will destroy them And so taking his Leave of all his Friends after having made his Will he gave up the Ghost Anno Christi 1562. and of his Age Sixty-two The Death of Amsdorsius HE was born in Misnia of noble Parents and educated at Wiâ—…temberg He was recommended by Luther to instruct several Churches at Mâ—…gdeburg Goslaria and Naumberg where he carried on the great Work of Reformation He having attained to 80 years of Age died Anno. 1563. The Death of Wolfangus Musculus MUsculus being destitute at Strasburg some Fortifications were mending where he hired himself a Labourer to work by the Day comforting himself with this Dystich A God there is whose Providence doth take Care for his Saints whom he will not forsake Much Popish Malice he met with but God delivered him from their Revenge At length being seized with a violent Fever he died Anno 1563. and of his Age 66. The Death of Hyperius HE was born at Ipres in Flanders of noble Parents and was well educated His Care was great in reforming the Church and abolishing the Popish Fooleries out of the Service of God and and to establish a holy Scriptural and Ecclesiastical Discipline And in these Employments having worn out himself a Catarrh and Cough seized him complaining also of pains of the head breast and sides which often were so great as made him sweat as if he had been seized wish a Fever He died Anno 1564. aged 53. The Death of John Calvin CAlvin being settled in pastoral Charge of Geneva he continued to Confute Hereticks Papists and stirrers up of Sedition to heal Breaches and Division being Couragious even in the worst of times and as an Undaunted Champion of Christ not to follow his Standard till
Death who Conquers all Conquered him for having made his Will he received the Sacrament and earnestly prayed for the Churches He on the Seventh of May Anno Christi 1562. yielded up his Spirit into the hands of his Maker dying in the 55 Year of his Age. His Funeral Solemnities were performed at the Charge of the Senate almost all the City being present He being Buried as himself desired in the Church-Yard where a stately Tomb was erected to his Memory The Death of William Farellus WHere ever he came Romish Malice attended him being so powerful in Prayer and Preaching that he gained thereby no small Congregations When he heard of Calvin's Sickness he could not satisfie himself though he was seventy years old but he must go to Geneva to visit him He surviv'd Calvin one year and odd months and died aged 76 years Anno 1553. The Death of Vergerius THE Devil stirred up many Adversaries against him especially the Friers who accused him to the Inquisitors but to avoid their Rage he went to Padua where he was a Spectator of rhe miserable Estate of Francis Spira which so wrought upon him that he resolved to go into Exile and accordingly he went into Rhetia where he preached the Gospel of Christ sincerely till he was called from thence to Tubing where he ended his days Anno 1565. his Brother being dead before him not without the suspition of Poyson The Death of Strigelius AFter his going through many Troubles he fell sick and said He hoped his Life was at an end whereby he should be delivered from the Frauds and Miseries of this evil World and enjoy the blessed Presence of God and his Saints to all Eternity He died Anno 1569 aged 44. The Death of John Brentius FAlling sick of a Fever he was endued with Patience saying That he longed for a better even an eternal Life He died Anno 1570. aged 71. was buried with much honour and had this Epitaph With Voice Stile Piety Faith and Candor grac'd In outward Shape John Brentius was thus fac'd The Death of Peter Viretus HE went to several places and carried on the Work of Reformation with Vigour and Success but Popish Malice lurked in Corners insomuch that they attempted to poyson him and laid wait for his Life He was very learned eloquent and of a sweet Disposition He died Anno 1571. aged 60. The Death of John Jewel IN his Sickness going to Preach he was desired by a Gentleman to return home the Gentleman alledging that one Sermon was better lost than by Impairng his Health to lose so good a Pastor But his reply was That it best became a Bishop to die preaching in a Pulpit That his great Master the Lord Jesus's Words might be fulfilled who says Happy art thou my Servant if when I come I find thee so doing And thus continued this good Man till his Sickness encreasing and Nature visibly decaying in him he was obliged to take his Bed and so far was he from fearing Death that he rather desired as longing to enter his Masters Joy often repearing the Words of old Simeon Lord now lettest thou thy Servant depart in Peace for mine Eyes have seen thy Salvation One standing by prayed for his Recovery which he hearing said I have not so lived that I am ashamed to live longer neither do I fear to die because we have a merciful Lord a Crown of Righteousnes is laid up for me Christ is my Righteousness Father let thy Will be done thy VVill I say and not mine which is depraved and imperfect this day let me quickly see the Lord Jesus And so in a certain and assured hope of everlasting Happiness he resigned his Spirit into the Hands of his Redeemer dying Anno Christi 1571. and of his Age Fifty The Death of Zegedine HE was driven by Popish Cruelty from several Places but where ever he went he took so much delight in breeding up Youth in Religion and Learning that he called it his Recreation Many hardships he endured in his Travel for being taken Prisoner by the Turks he was made an Object of their Fury for refusing to abjure the Christian Religion yet God delivered him out of all his Trouble and he died in Peace Anno 1572. aged 67. The Death of John Knox. FAlling Sick he gave order for his Coffin and being asked whether his pains were great he answered That he did not esteem that a pain which would be to him the end of all Troubles and the beginning of Eternal Joys Often after some deep Meditation he used to say Oh serve the Lord in fear and Death shall not be troublesome to you Blessed is the Death of those that have part in the Death of Jesus One praying by his Bed-side asked him if he heard the Prayer Yea said he and would to God that all present had heard it with such an Ear and Heart as I have done adding Lord Jesus receive my Spirit He ended this Life 1572. Aged 62. The Death of Peter Ramus HIS Fame grew so great that he was chose Dean of the University and Studied the Mathematicks wherein he grew exquisite The Civil Wars now breaking out he left Paris and fled to Fountain-bleau but not being safe there he went to the Camp of the Prince of Conde and from thence into Germany When the Civil Wars was ended he returned to Paris and remained the King's Professor in Logick till that horrible Massacre happened on St. Bartholomew's day wherein Thousands were slain by the bloody Papists He was then Lock'd in his own House till those furious Villains brake open his Doors and in his Study ran him thorow and being half dead threw him out of the Window so that his Bowels issued out on the Stones then they cut off his Head and dragged his Body about the Streets in the Channels at last they threw it into the River Sein Anno 1572. Aged 57. The Death of Henry Bullinger MR. Bullinger fell Sick and his Disease encreasing many Godly Ministers came to Visit him but some Months after he recovered and preached as formerly but soon Relapsed when finding his Vital Spirits wasted and Nature much decayed in him he concluded his Death was at hand and thereupon said as followeth If the Lord will make any farther use of me and my Ministry in his Church I will willingly obey him but if he pleases as I much desire to take me out of this miserable Life I shall exceedingly rejoice that he will be so pleased to take me out of this miserable and corrupt Age to go to my Saviour Christ. Socrates said he was glad when his Death approached because he thought he should go to Hesiod Homer and other Learned Menâ—…de ceased and whom he expected to meet in the other World then how much more do I joy who am sure that I shall see my Saviour Christ the Saints Patriarchs Prophets Apostles and all Holy Men which have lived from the beginning of the World These I say I
A Mourning-Ring In Memory of your Departed Friend Containing The House of Weeping The Sick Man's Passing-Bell Death-Bed-Thoughts The Fatal Moment The Treatment of the Dead in order to their Burial The Funeral Solemnity A Conference between the Mourners The History of those that have died suddainly c. Observations on the Bills of Mortality A walk among the Tombs The Pilgrim's Guide from his Cradle to his Grave The Author's Tears or Meditations on his own Sickness Death and Funeral c. The Second Edition Recommended as proper to be given at Funerals London Printed for Iohn Dunton at the Raven in the Poultrey 1692. TO THE READER Courteous Reader I Remember a while ago there was a Question proposed to the Athenian Society Whether Books are not more proper to be given at Funerals than Bisquets Gloves Rings c. The Answer they returned was That undoubtedly a Book would be a far more convenient more durable and more valuable a Present than what are generally given as much exceeding them as the Soul does the Body and besides will much better and more profitably preserve the Memory of a Deceased Friend if good teaching him how to follow him if bad to avoid his Example that they may escape his End and the Truths contained therein we should think would make a more lasting Impression even than a Sermon it self much more than a Dull Deaths-head for having always before our Eyes the Idea of those for whom 't was given they 'll still as it were Preach from the Dead unto us Thus far you have the Opinion of the Athenian Society in this Matter And certainly nothing can more conduce to our eternal Well-fare and to put us in mind of Mortality than Books of this kind and to the end they may be more Profitable and Useful to Christians it were to be wished that this Mourning-Ring which is so Entituled that it might be given at Funerals instead of Gloves Bisquets Wine And those that think it proper may Print in a Sheet of Paper the most Material Passages in the Life of their Dead Friend and bind it up with those Mourning-Ring they give away at his Funeral and for the more effectually perpetuating the Memory of the Party Deceased There is room left in the Title of this Book for inserting his Name and Place of Burial And indeed all serious practical Books are proper for this Design and if Bound in Black with a Cypher of Mortality as this Mourning-Ring should be when given at Funerals will be very decent and proper for such a Solemn Occasion to make the serious Impressions of our Frailty more strong was I suppose the first Original of Funeral Sermons and for this purpose they are still Printed that the consideration of the Dead may further the Holyness and Salvation of the Living And doubtless Reading and Meditation would be much more decent at such Solemnities than Eating and Drinking and putting on Gay Attire Books of this Subject would make the People mind the present instance of Mortality and affect them with devout Meditations thereon How sad is it to consider the unsuitable Carriage of a great many Persons at Funerals those opportunities are usually spent in idle Chat in Eating and Drinking and that sometimes to Excess so that the House of Weeping is turned into a House of Mirth and Feasting Many have put in Practice this useful Design of giving Books at the Interment of Friends which if it were more general the good Effect thereof would be soon discerned in the Lives of Christians for it may be fitly be said of a Book given at Funerals as Divine Herbert says of a Verse viz. A Book may find him who a Sermon flies And turn a Gift into a Sacrifice When Christians attend at Funerals and sit over Graves and are amused with the doleful Passing-Bell and look upon Skulls and dead Bones and Ghastly Spectacles upen the dropping Eyes and despondent Looks of Mourners they have if ever some suitable self-humbling Apprehensions of their own Mortality which wou'd abide with 'em by a frequent perusal of such a Treatise as this which puts them in mind of their departed Friends and serves as King Philip's Boy who saluted him every Morning with a Remember Sir you are a Man There are no Ingredients in the Shop of Nature that are a sufficient Cordial to fortifie the Heart against this King of Terrors or his Harbingers The Velvet slipper cannot fence the Foot from the Gout nor the Gold Ring the Finger from a Fellon the richest Diadem cannot quit the Head-ach nor the purple Robe prevent a Fever Beauty Strength Riches Honour Friends nor any nor all can repeal that sentence Dust thou art and to Dust thou shalt return Every Fit of an Ague and every Distemper of this frail Constitution being as a light Skirmish before the main Battle of Death wherein weak Man being vanquished is led Captive to his long home And when once the Lines of Mortality are drawn upon the Face of the fairest Mortal he becomes a ghastly Spectacle how lovely soever before and the conclusion is Bury my Dead out of my sight This inevitable necessity however it be confesled and acknowledged of all yet lamentable experience teacheth that in the Christian World most Men so live as though they should never die Now That we may be fitted to encounter with this last Enemy besides the manifold helps which God hath reached to us in his Word in the Passages of his Providence in the frequent Examples of Mortality before us continually and in our own sensible Approaches to the Gates of Death I say besides these and infinite more this Mourning-Ring by Gods blessing and our endeavours may prove no small furtherance in our Pilgrimage The whole Work being the most Comprehensive history of Death and Funeral Monuments yet extant each Sermon and Meditation therein is as a several Legacy bequeathed by those upon the Occasion of whose Deaths they were written as by so many Testators who themselves have made a real Experiment of Mortality and left these for our Instruction that survive ve them It is true the dayly Examples of Mortality are so many real Lectures that by a kind of Dumb Oratory perswade us to expect our End but as they are Transcient so our Thoughts of them Vanish Therefore it can be no small Advantage to have always before us this Mourning Ring which will abundantly furnish us with Meditations in this kind and be still constantly putting of us in Mind of our Departed Friend It was a Custom in former times for Great Men to make them Sepulchres in their Gardens to mind them of Death in the midst of the Pleasures of this Life This present Work may not unfitly be termed a Garden wherein whosoever takes a dayly walk will find that Titles of Honour are written in Dust and that Princes and Great Men must Die that their very Monuments are Mortal and will in time be found as Archemedes his Tomb
vicissitudes God hath interwoven my life with adversity and prosperity When I first took me to a Gown I put on this thought I desire a Fortune like my Gown not long but fit fit for my condition finding by others that a contented kind of obscurity keeps a Man free from Envy Although any kind of Superiority be a mark of envy yet Not to be so high as to provoke an ill eye nor so low as to be trodden on was the height of my Ambition But I must confess I have since had a greater portion of the World's favour than I looked for Nevertheless I never gave trust to fortune although she seemed to be at peace with me To check repining at those above me I always looked at those below me nor did any preferments so delight me or abuse me as to make me neglect preparing for my dying day And now I thank God I can say O Lord my heart is ready This I have considered that Life flows away by Hours and days as it were by drops Careful Martha was full busie about many things but was well advised by Christ There was only one thing necessary One thing have I desired of the Lord that I may dwell in his House for ever This was David's unum his one thing and God willing shall be mine Amidst these thoughts I had these things in contemplation 1. What Death was and the kinds of Death 2. Secondly What fears or joys death brings 3. Thirdly When Death is to be prepared for and How 4. Fourthly Death approaching what our last thoughts should be Of these things I thus believed That Death was but a fall which came by a Fall Our first-framed Father Adam falling in him we all fell It was not the Man but mankind Body and Soul parting BUt Oh how bitter at that time will be the parting of Soul and Body We see old acquaintance cannot part without tears What shall such intimate familiar friends do as the Soul and Body are which have lived together from the Womb with so much delight In that hour every man will make Balaam's suit O that I might die the death of the Righteous We all desire to shut up our last scene of Life with In manus tuas Domine Into thy hands O Lord I commend my Spirit At this Hour What would a man give to secure his Soul Quid dabis pro animâ tuâ tunc qui nunc pro nihiâ—…o das illam What wilt thou give then for thy Soul to save it who dost so prodigally throw it away now for nothing This thou canst not leave behind thee that will tell thee whether thou goest and what thou shalt look for Tunc quasi loquentia tua Opera dicent Tu nos egisti Tua opera sumus Tâ—… non deseremus sed tecum iâ—…imus ad Judicium Then shall thy doings even speaking aloud say unto thee Thou hast done us we are thy works we will not leave thee but will go with thee to judgment In that day shall come into mens minds by the Divine Power in the twinkling of an Eye all their past good or evil Works Memory the Magazine of the Soul will then recount all that thou hast done said or thought all thy life long For there needs no other Art of memory for sin but misery Man is a great flatterer of himself but Conscience is always just and will never chide thee wrongfully it always takes part with God against a man's self It is a domestick Magistrate that will tell what you do at home It is well termed the pulse of the Soul therefore if you would know the true state of vour Body or Soul feel how this beats that will tell you Yet take heed you make not an Idol of your Conscience neither think as some do that it is a crime to make a Conscience of our Actions At point of death if a man will take his aim by the best men that ever lived or died that of David Ezekias yea and of Christ himself as he was man is able to amaze any man when as our Saviour Christ not many hours before he suffered said My soul is troubled and what shall I say and at the very point of Death said Father if it be thy will let this Cup pass from me When David said Save Lord for thy mercies sake For in Death there is no remembrance of thee And Ezekias wept sore when he was bid Put thy house in order for thou must die If the Patriarchs if the Prophets if the Apostles if the Martyrs if Christ himself was thus troubled at the hour of Death Wretched man that I am what shall I do We were all to seek but that Christ bids us Be of good chear for I have overcome Death Caesar Borgias being sick to death said When I lived I provided for every thing but death now I must die and am unprovided to die Previous preparation becomes a wise man But we are all deceived with this Error 〈◊〉 we think none but old men approaâ—…h to death neither experience nor age can work upon us so death that it may more easily sâ—…rprise us shrowds it self under the very name of life He that sâ—…es the Basilisk before he be seen of it avoids the poyson See Death before it comes you shall not feel it when it comes We pray daily Lord Give us this day our daily Bread whilst it is called to day We should remember Life is but a day 't is bâ—…t a day not an age Wherefore saith Solomon Talk not of to morrow for thou knowest not what to morrow will bring forth A man saith Luther lives forty years before he knows himself to be a fool and by that time he sees his folly his Life is finished So men die before they begin to live To die well is too busie a work to be done well on a sudden Deferring as well as presuming makes many men implicite Atheists It was a sweet Speech and might well have become an Elder Body which a young innocent Child of my own used in extremity of sickness Mother what shall I do I shall die before I know what death is I beseech you tell me what is Death and how I should die Now of the way to die well HE that would end his days well must spend them well 'T is no great matter to live all do as much but few die well But Death faâ—…s sad and heavy upon such Are little known at home abroad too much Man is ready to die before he lives but therefore he liveth a time in the world that he may die betime to the world His Years come to an end as a Tale that is â—…old His days deceive him for they pass as a shadow by moon-shine then appearing longest when they draw nearest to an end Job saith My days are swister than a Post they flee away and see no good The art of dying well is better learnt by Practice than by Precept Unto
dying well three Things are most requisite First To be often meditating upon Death Secondly To be dying daily Thirdly To die by little and little The first step of dying well OFten meditation of Death brings a man to die in ease for it alleviates pains expels fear eases cares cures sins corrects death it self The very Thought of Eternity will make easie and pleasant all things we suffer in a miserable Life How can we be said not to die when we live among the dead We live with so many deaths about us as we cannot but often think of dying Every Humour in us engenders Diseases enough to kill us so that our Bodies are but living Graves and we die not because we are sick but because we live And when we recover from sickness we escape not sickness but the disease All this life is but a death of an hour Familiarity with Death a soveraign Cordial against Death THerefore be acquainted with Death betimes for through acquaintance death will lose his horror like unto an ill Face though it be as formidable as a monster yet often viewing will make it familiar and free it from distaste walk every day with Joseph a turn or two in thy Garden with death and thou shalt be well acquainted with the face of death but shalt never feel the sting of death Death is black but comely Philostrates lived seven years in his Tomb that he might be acquainted with it against his bones came to lye in it Some Philosophers have been so wrapt in this contemplation of Death and Immortality that they discourse so familiarly and pleasingly of it as if a fair death were to be preferred before a pleasant life This is well for Nature's part and Moralists think this enough for their part to conceive so But Christians must go farther and search deeper They must try where the power of death lyes They shall find that the power of every man's death lyes in his own sin That death never hurts a man but with his own weapons It always turns upon us some sin it finds in us The sting of Death is sin Pluck out the sting death cannot hurt us The way to die well is to die often Let a man often and seriously think of dying then let him sin if he can said Picus Mirandula In Sardis there grew an Herb called Appium Sardis that would make a Man lie laughing when he was deadly sick Such is the operation of sin Beware therefore of this Risus Sardonicus laughter of Sardis We count it a fearful thing for a man to be author of his own death but a sinful life slays the soul. and so while we live we kill or lose our better life The Commandment that says Thou shalt not kill especially forbids the murthering of our own Souls And herein is our happiness though we live in sin yet we die without sin Therefore to me Death is welcome not as an end of troubles but of sin Into thy hands I commend my Spirit for thou hast redeemed me O Lord God of Truth The Second Step To be dying daily THE second step to dying-well is to die daily Methinks O my Soul it is but yesterday since we met and now we are upon parting neither shall we I hope be unwilling to take our leaves for what advantage can it be to us to hold out longer together Are we not assured that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the Heavens Why therefore O my Soul shouldst thou be loth to part upon fair terms Thou O my Soul to the possession of that happy Mansion which thy dear Saviour hath from all Eternity prepared for thee in his Father's house and thou O my body to that quiet repository of the grave till ye both shall happily meet in the blessed Resurrection of the Just. I die that I may not die I die daily saith Saint Paul So many days as thou livest reckon so many lives for he that disposeth all his days as one life can neither wish nor fear to morrow The old saying is a good saying Do that every day which thou wouldst do the same day that thou diest 'T is an excellent thing to make all we can of life before Death To die by little and little the third step THE third step to dying well is to die by little and little Naturally we are every day dying by degrees the faculties of our minds the strength of our bodies our common senses are every day decaying by little and little every sin is more than a disease and a wicked life makes a continual death Impie vivere est diu mori To live wickedly is to be long a dying Therefore saith the good Man We are killed all the day long He that useth this course every day To die by little and little to him let Death come when it will it can neither be terrible nor sudden If we keep a Courser to run a Race we lead him daily over the place to acquaint him by degrees with all things in the way that when he comes upon his speed he do not start or turn aside for any thing he sees So let us inure our souls and then we shall run with boldness the race that is set before us looking to Jesus the Author and finisher of our salvation To die by little and little is first to mortifie our lesser sins and not to say with Lot Is it not a little one There be also a sort of little deaths sickness of body loss of Friends and the like Use these in their kind and you may make them kindly helps to dying well Every change is a certain imitation of Death Let a man go out as he came into the World which was first by a life of Vegetation then of Senâ—…e afterwards of Reason To die daily is this daily to attend upon and exercise that great duty of Mortification according to our solemn Vow and Covenant made to God at our Baptisâ—… which Vow and Covenant we renew at our first coming to the holy and blessed Sacrament of the Lord's Supper Alas how few do consider or understand this great duty of Mortification and fewer practise it And yet this above all others is the Grace which fitteth and prepareth us for Death this Grace putteth us into the possession of Life Spiritâ—…al and by perseverance in it into life Eternal Rom. 8. 13. But if ye live after the flesh that is after the appetites lusts affections of the flesh ye shall die But I bless God I have nothing to do with the World nor the World with me Riches Pleasures honours transport me not affect me not nor am I dejected and afflicted with poverty common pains sicknesses disgrace or scorn Christ liveth in me and I in him therefore I humbly thank the power of his grace I can die as willingly as I can go out of one Room into another For
the manner of dying AMongst Men it is a matter of chief mark the manner of a man's death The chief good of Man is his good departure out of this life Before you die set your house in order He that hath not a house yet hath a soul no soul can want affairs to set in order for this final dissolution The chief grace of the Theatre is the last Scene It is the Evening that Crowns the day and we think it no good sign of a fair Morrow when the Sun sets in a Cloud The end Crowns every Work Most men wish a short Death because death is always accompanied with pain We die groaning To lie but an hour under Death is tedious but to be dying a whole day we think beyond the strength of humane patience He that desires to be dissolved and be with Christ dies not only patiently but delightfully Happy is he that after due preparation dies ere he be aware so likewise is he happy that by long sickness sees death afar off for the one dies like Elias the other like Elisha both blessedly The best posture to be found in when Death comes is in the exercise of our calling Press saith St. Paul towards the mark for the prize of the high calling Phil. 3. A good Man by his good will would die praying and do as the Pilgrim doth go on his way singing and so adds the pains of singing to that of going Who yet by this surplus of pain unwearies himself of pain But some wretches think God rather curious than they faulty if a few sighs with a Lord have mercy upon us be not enough at the last gasp But commonly good Men are best at last even when they are dying It was a Speech worthy the commendation and frequent remembrance of so divine a Bishop as Augustine which is reported of an aged Father in his time who when his Friends comforted him on his sick bed and told him they hoped he should recover answered If I shall not die at all well but if ever why not now Surely it is folly what we must do to do unwillingly I will never think my Soul in a good case so long as I am loth to think of dying There is no Spectacle in the World so profitable or more terrible than to behold a dying man to stand by and see a man dismanned Curiously didst thou make me in the lowest part of the Earth saith David but to see those Elements which compounded made the Body To see them divided and the man dissolved is a ruful sight Every dying man carries Heaven and Earth wrapped up in his bosom and at this time each part returns homeward Certainly death hath great dependency on the course of man's life and life it self is as frail as the Body which it animates Augustus Caesar accounted that to be the best death which is quick and unexpected and which beats not at our doors by any painful sickness So often as he heard of a man that had a quick passage with little sense of pain he wished for himself that Euthanaâ—…ie While he lived he used to set himself between his two friends Groans and Tears When he died he called for his Looking-glass commanded to have his Hair and Beard kembed his reviled cheeks smoothed up Then asking his Friends if he acted his part well when they answered Yes why then says he do you not all clap your hands for me Despair in dying may as well arise from weakness of Nature as from trouble of Mind But by neither of these can he be prejudiced that hath lived well Raving and other strange Passions are many times rather the effect of the Disease than coming from the mind For upon Death's approaches choler â—…uming to the Brain will cause distempers in the most patient Soul In these cases the fairest and truest judgment to be made is that sins of sickness occasioned by violence of Disease in a patient man are but sins of infirmity and not to be taken as ill signs or presages A Son of so many Tears cannot but be saved I will not despair in respect of that man's impatient dying whom the Worm of Conscience had not devoured living Seldom any enter into Glory with ease yet the Jews say of Moses His soul was sucked out of his mouth with a kiss David in this case the better to make his way prayed and cried Lord spare me a little O spare me that I may recover my strength before I go hence and be no more Indeed to Ezekias some Years of Days were lent But we are not worthy of that favour we must not expect that God will bring back the shadow of degrees â—…hen 〈◊〉 it is gone down in the Dial of Aâ—…az we must time it as we may and be content to live and die at uncertainties Therefore as a sick man 〈◊〉 to the Clock so let us waâ—…h Death For sudden coming of Death finding a weak soul unprepared makes it desperate and leaves it miserable Death approaching what our last Thoughts should be SEneca saith the last day judgeth all the precedent The last is the best dying words are weightiest and make deepest imressions Our last thoughts are readiest to spend themselves upon somewhat that we loved best while we lived The soul it self when it is entring into glory breaths Divine things At this time a good man's tongue is in his breast not in his mouth his words are then so pithy and so pectoral that he cries O Lord Jesus take thine own into thy own custody Anatomists say there are strings in a man's tongue which go to his heart when these break Man speaks his heart Oh that they were wise said Moses and would understand and fore-see their latter end When he was dying Christs last words in the Bible are Surely I come quickly Our answer is Amen Even so come Lord Jesus c. I have but small acquaintance with the future State but this I 'm sure there will be no change that will be so surprizing to me as that By Death It is a thing of which I know but little and noâ—…e of the millions of Souls that have past into the invisible World have come again to tell me how it is I. It must be done my Soul but 't is a strange A dismal and Mysterious change Norris When thou shalt leave this Tenement of Clay And to an unknown somewhere wing away When Time shall be Eternity and thou not how Shalt be thou know'st not what and live thou know'st II. Amazing State no wonder that we dread To think of Death or view the Dead Thou' rt all wrapt up in the Clouds as if to thee Our very knowledge had Antipathy Death could not a more sad retinue find Sickness and pain before and darkness aâ—… behind III. Some courteous Ghost tell this great Secrecy What 't is you are and we must be You warn us of approaching Death and why May we not know from you what 't is to
Adam fallen my husband had not died But oh he 's dead and since nor tears nor sigh's nor groans nor cries have power to recall him it is therefore my duty and it shall be my care to express my love to him in the rites of his funeral Friends shall carry him neighbours shall attend on him and my tears shall embalm him The preacher shall be instructed in the vertue which adorned him that so he may commend them to others for their due imitation The hearers shall greedily attend to the praises of the dead and not only acknowledg their truth but contentedly wish like him to live and like him to die Now O now another storm approacheth in mine eyes for the company beginneth to approach my doors and my neighbours and my friends are hastening to my house But when they come let them not think to comfort me lest they add to my grief while they vainly strive to conquer my Passion I cannot allow an intermission or forbearance of Tears lest I should appear unnatural If I do not weep I I did not love O methinks I could willingly weep my self into a Statue that I might become his monument It is the height of injustice to forbid my Tears since the delight of mine Eyes is now to be carryed to the place of Oblivion Methinks every thing seemeth to call for a Tear which is the object of a Sense Those Bells which so mournfully accord in their Tunes invite my Neighbours to come to the Funeral yet not to appear with empty Eyes unless they come to learn how to weep These Herbs these Strewings which lately were fresh and at ease in their Beds are willing to lye even under the feet of these that will mourn And because they have no Eyes themselves to weep us a Tear they lye to receive what shall drop from the mourners These Sprigs of Rosemary do call to my remembrance with what joy and delight they pleased me at my Nuptials But lest I should forget the greater happiness of the marriage with the â—…amb even this Herb which served at our Wedding does attend at the Funeral O methinks these Spriggs have sad Rhetorick sitting on their leaves for those drops of Water which hang upon them were once the Blood of the fragrant Flowers and now are the Tears of the drooping Plants So ready were these Spriggs to come when I desired them that they slipped from their stems to attend these obsequies These exotick Perfumes which delight the sense are willing to be burned rather than the living shall be offended with the dead These sable Garments strike Terror into the Eye and command the spectator to lend us a Sigh And what other Lecture is read here or taught but God's decree of Man's Mortality The chief Speaker and Orator is he who hath now forgotten to speak for the locking up of his Senses the silence of his Tongue and the coldness of his pale and frozen Body have more force to prove the shortness of our Lives than the most Eloquent Strains of the best Rhetorician These Bells assure me that my Life is but a sound a noise an air These Perfumes tell me That it is but a Vapour These Herbs do teach me that Flesh is as Grass 1 Pet. 1. 24. And these Tears these early Tears which so suddenly arise when my Heart doth call teach me Mortality in their hasty falling And who can choose but weep for the shortness of our Lives Who can forbear a Tear at the Funeral of a Friend It was a curse inflicted upou the wicked Jews that they neither should be buried nor yet lamented They shall die of grievous deaths saith the Prophet they shall not be lamented neither shall they be buried but they shall be as dung upon the face of the earth and their carkasses shall be meat for the fowls of heaven and for the beasts of the earth Jer. 16. 4. Grace must and most willingly shall have the chief predominance but let Nature have likewise it s qualifyed Drops so they grow not immoderate Though my loss be the greatest to whom he was a Husband yet others may weep too to whom he was a Friend When Joseph went to bury his Father then all the servants of Pharaoh went with him and the Elders of his house and all the Elders of the Land of Egypt And all the house of Joseph and his Brethren and his Fathers House And they came to the Threshing-Floor of Arad and there they mourned with a great and vâ—…y sore lamentation and he made a mourning for his Father seven days Gen. 50. 7 8 10. When Lazarus was buried and the Jews saw Mary rise up hastily and go out they little imagined that she went to meet the Lord of Life but they followed her saying She goeth unto the Grave to weep there Jo. 11. 31. When her Brother Lazarus was dead she wept and her sister wept and her friends the Jews wept And when Christ did see them all thus weeping he was so far from blaming them that he wept himself ver 35. When Josiah was slain his servants took him out of the Chariot wherein he was wounded and put him in the second Chariot which he had and they brought him to Jerusalem And he died and was buried in one of the Sepulchres of his Fathers and all Judah and Jerusalem mourned for Josiah 2 Chron. 35. 24. When Samuel was dead all Israel lamented him and buried him in Ramah in his own City 1 Sam. 28. 3. When the old Prophet took up the Carkass of the Man of God who had been slain by a Lion he laid it upon the Ass and brought it back and came to the City to mourn and to bury him And he laid his Carkass in his own grave and they mourned over him saying Alas my Brother 1 Kings 13. 29 30. The Children of Israel wept for Moses in the Plain of Moab thirty days Deut. 34. 8. Though Samuel took his leave and departed from Saul and came no more to see him until the day of his death nevertheless Samuel mourned for Saul 1 Sam. 15. 35. Though Jephthah's Daughter had been dead and buried long before yet it was a custom in Israel that the Daughters of Israel went yearly to lament the Daughter of Jephthah the Gileadite four days in a year Jud. 11. 39 40. When Stephen was stoned devoâ—… Men carried hiâ—… to his burial and made great lamentation over him Acts 8. 2. When Hezekiah slept with his Fathers he was buried in the chiefest of the Sepulchres of the Sons of David and all Judah and the Inhabitants of Jerusalem did him honour at his Death 2 Chr. 32. 33. When Mary Magdalen stood weeping at the feet of my Saviour and did wash his Feet with Tears and wiped them with the hairs of her head and brought an Alabaster Box of Ointment and anointed him with the Ointment Luke 7. 37 38. He was so far from disliking it in her that he checked his
that the sad sorrowful news was told him of his dearly beloved Sons death then in a rage he put all out of the Room where he was and fell upon his knees with wet-shod Eyes still wringing his hands and wishing heartily that God had been pleased to take him instead of his son Absalom that precious Jewel of his I say that Abraham the Father of the Faithful could not have taken it out worse he could not have been more sorrowful if that his dear Son Isaac had been offered nor our old Grandsire Adam the Father of the Living for his slain Son Abel than holy David that good King of Israel did here for these two Sons of his but especially for Absalom 'T is true so long as the sweet Babe was alive still striving and strugling in his sight daily and hourly for Death which like that Serpent Regulus by no Charms can be charmed he took on most grievously but when he had yielded up the Ghost when Death Gods special Bailiff had arrested him with a Habeas Corpus then he could leave off sorrowing and resolve fully with himself to fast no longer So long as it was alive saith he in the former Verse I had hopes that God would hear my Prayer be gracious unto me and prolong his days here with me in this habitable Orb but now it hath pleased almighty God to take unto himself my dear Child out of this miserable world wherefore should I fast wherefore should I take on thus sadly being all is in vain No I will not do it I will not be guilty of such a great Offence for now he is dead wherefore should c. Daniel that holy Prophet was of such a tender disposition that he wept and mourned full three weeks together not suffering himself to eat any pleasant thing Dan. 10. 2. Esau wept for the loss of his Blessing and Joash for Elisha being ready to die Job wept and mourn'd for such as were in sorrow trouble or any other adversity and for his own afflictions and so did Isaiah with the good Prophet Jeremiah for the misery of the Israelites to come Jer. 13. Naomi wept and mourn'd most dolefully departing from her Country and so did Nehemiah for Jerusalem's misery Elisha did mourn and weep bitterly seeing the evil which Hazael should do to the Israelites Children and so did the Women for their harmless Children slain by Herod Luk. 23. 28. Insomuch that their cry penetrating the clouds and knocking at Heavens gate did enter into the ears of the Lord of Hosts And to preceed Abraham mourned and wept bitterly for his Wife being deceased Abigail for Uriah her loving husband David for Saul Abner and Jonathan the Egyptians for Jacob seven days Jacob for Joseph supposing him dead Joseph for Jacob being dead Jeremiah for Josiah with great Lementation and the Israelites for Moses and Aaron thirty days But holy David here in my Text took a better course who as soon as his child was departed left off sorrowing saying Now he is dead wherefore should I mourn c. St. Paul in his Epistle to the Romans bids us weep with them that weep Rom. 12. 15. And for the dead 1 Thess. 4. 13. but not as others sorrow which have no hope We must not weep and mourn immoderately lest with Samuel we be reproved when he lamented overmuch for Saul but moderately as St. Paul that blessed Apostle did for Epaphroditus Phil. 2. 27. They mourn moderately do nothing contrary to the Word of God For Almighty God by whom Death is inflicted would have the nature thereof to be such that it should bring Tears and sorrow not only unto them which die but unto those also of whom they that die are beloved Who but a man of a stony heart in the mourning Troop accompanying his loving Neighbours deceased Son unto his Grave dying in the Spring of his Youth even at that Age when he was most able to comfort his dearest Friends even her that brought him into the World or in the Winter of her Widowhood when she did most want him could refrain from mourning and weeping Children are walking Images of their tender Parents even Flesh of their Flesh and Bone of their Bone the Wealth of the poor man and the Honour of the Rich it must then be one step unto Weeping Cross when any Parents lose their Children St. Ambrose in his book concerning Naboth ch 5. makes mention of a Tragical Accident How that in his time there was a poor man in extream necessity constrained to sell one of his Sons in perpetual Bondage that he might hereby save the rest from a present Famine who calling all his dear Children unto him and beholding them as Olive Branches round about his Table could not resolve which he might best spare his eldest Son was the strength of his Youth even he that called him first Father and therefore not willing to part with him his youngest Boy was the Nest-chick the dearly beloved of his mother and therefore not willing to part with him a third most resembled his Progenitors having his Fathers Bill and his mothers eye therefore not willing by any means to part with him one was more loving than the rest and another more Diligent so that the good Father in conclusion among so many could not afford to part with any Nay it is almost Death to some to part with any of their Children but for a Year or two although that they go but a little way and may return when they will Therefore could David be thought blame-worthy to mourn for his Child whom he could not see till he went to him but now he is dead c. And this brings me now unto the second thing considerable in my Text which is the Person whom David that good King wept and mourned for thus dolefully and that was for his Son an innocent Babe who was no sooner born into this miserable World but visited with a mortal Disease and so cut off for the Life of Urias in his Infancy The Life of his Son Ammon was not satisfaction sufficient nor of his dearly beloved Son Absalom nor yet the Life of his Son Adonijah but also this poor harmless Creature must suffer together with them now he is dead It is enacted by Almighty God in the high Court of Parliament in the Kingdom of Heaven unto all men that they shall once Die and therefore says David Psalm 89. 48. What man is he that liveth and shall not see death Shall he deliver his Soul from the Hand of the Grave There are two sorts of Deaths Corporal which is either natural or violent or Eternal Death which is called a Spiritual Death or the second Death The first being only a Separation of the Soul from the Body with all the evils that attend thereon this sweet Child suffered Death is like an Archer making man his Butt who when he shooteth pierceth in this manner following In shooting over us he wounds our Ancestors
Pariphrasis And so I am upon the first Stage The Doctrine Man's Life is a Voyage his Death the term oâ—… period of this Voyage his Grave his home and Mourners his Attendance The Hour-Glass is running whether the Preacher proceeds or makes a pawse and the Ship is sayling whither it is bound when we sleep in our Cabbine so whether we wake or sleep move or rest be busie or idle mind it or mind it not we walk on toward our long home We are expiring and dying from the running of the first Sand in the Hour-glass of our life to the last from the moment we receive Breath to the moment that we breath out our last gasp Thus the Man in my Text goeth or rather runneth still in his natural Course that is every Man I need not direct any Man in his Natural Course from Life to Death every Man knows it and whether he knowes it or no he shall accomplish it the Spiritual Course is more considerable which is iâ—…inerarium ad Deum a Journal to Eternity a Progress from Earth to Heaven this Progress a Man begins at his Regeneration and in part endeth in his Dissolution by Death but wholly and fully after his Resurrection the way here is Christ the viaticum the blessed Sacraments the light the Scriptures the guides the Ministers of the Word the Thieves that lie in wait to rob us of our Spiritual Treasure the Divels our convoy the Angels our stages several vertues and degrees of Perfection the City to which we bend our course Jerusalem that is above wherein are many Mansions or eternal houses I am now come though long first to Man's long home which cannot be described in a short time and therefore I leap into my last stage which as you may remember was The Application of the Text to this sad Occasion I must now use in the Application of my Text a method direct contrary to that which I followed in my Explication for therein first I shewed you how the natural Man goeth to his long and the Spiritual to his eternal home and after how and why and what sort of Mourners went about the Streets lamenting the deceased but now I am to speak of the Mourners who have already finished their circular motion and then of the direct motion of the Man the man of quality the man of worth the Man of estate and credit who is already arrived at his long Lete and now entring into his long home Touching the Mourners I cannot but take notice of their number and quality the number is great we see yet we see not all who yet are the truest Mourners pouring out their Souls to God with tears in their private Closets Illa dolet vere quae sine teste dolet Her portion of sorrow like Benjamins is five times more than any others whose loss of a Husband and such a Husband is invaluable Secondly the quality of the Mourners is not slightly to be passed by debeter iis religiosa mora for not only great store of â—…he Gentry and Commons but some also of the Nobility the chief Officers of the Crown and Peers of the Realm â—…ot Religion only and Learning but Honour and Justice also hath put on Blacks for him thereby testifying to all men their joint-respect to him and miss of him Let them who have lived in credit die in honour let them who in their life time did many good Offices to the dead after they are dead receive the like Offices from the living Out of which number envy it self cannor exempt our deceased Brother Of whose natural parts perfected by Art and Learning and his moral much improved by Grace I shall say nothing by way of Amplification but this that nothing can be said of them by way of Amplification All Rhetorical Exaggeration will prove a diminution of them In sum he was a most provident Housholder loving Husband indulgent Father kind Landlord and liberal Patron The Night before he changed this Life for a better after an humble Confession of his Sins ingeneral and a particular Profession of the Articles of his Belief in which he had lived and now was 〈◊〉 to die he added I renounce all Popish 〈◊〉 〈◊〉 all Manâ—… Merits trusting only upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my Saviour and 〈◊〉 〈◊〉 〈◊〉 any other shall find when he is â—…ying if not before that he leaâ—…eth upon broken Reeds Here after the Benediction of hâ—…s Wife and Children being required by me to ease his mind and declare if any thing lay heavy upon his Conscience he answered nothing he thanked God He besought all to pray for him and himself prayed most fervently that God would enable him patiently to abide his good will and pleasure and to go through this last and greatest work of saith and Patience and the Pangs of Death soon after coming upon him he fixed his Eyes on Heaven from whence came his help and to the last gasp lifted up his hand as it were to lay hold on that Crown of Righteousness which Christ reacheth out to all his Children who hold out the good sight of Faith to the end Earth to Earth and Dust to Dust. SERMON VII GEN. iij. 19. Dust thou art and unto dust shalt thou return THE Remembrance of Death among other Remembrances is as Bread amongst other 〈◊〉 howbeit it is more necessary for the poor thirsty Soul than Bread for the hungry Body for a Man may live many Days without Bread but the Soul cannot do so without the remembrance of Death which like that Serpent Regulus by no Charms can be charmed And it is the general Opinion of the best and most Holy Writers That the most perfect Life is a codtinual Meditation of Death When our blessed Saviour said If any man will follow me let him deny himself and take up his Cross daily Commanded not that we should bear-upon our Backs that heavy burthen of the Wooden-Cross but that we should always set Death before our Eyes making that of the ever blessed Apostle St. Paul to be our Impress I die daily In the Second Book of Kings it is reckoned that the good King Josias did cleanse the People from their Altars Groves and high Places where innumerable Idolatries daily encreased And to amend this ill he placed there in their stead Bones Skulls and Ashes of dead Men. Whose Judgment herein was very discreet for from Man's forgetting of his Beginning and his End arise his Idolatries and so reviving by those Bones the remembrance of what they were before and what they shall be hereafter he did make them amend that mischief Very many nay numberless are those Men which adore the Nobleness of their Linage and out of a desire that they have to make good their Descent and beginning they multiply Coats one upon another hang up Escâ—…cheons Blazon forth thâ—…ir Arms tell you very large Histories of their 〈◊〉 aâ—…d Gâ—…nealogies and many times most of â—…em meer Lyes and Fables
they are the Image and Representation of Good but Dust and Ashes speak no other good Amongst the Elements the Earth is the least noble and the most weak the Fire the Water and the Air have in them Spirit and Actitude but the base Element Earth as it were a Prisoner laden with Weightiness A certain Poet styles the Earth Bruta not only for that it hath an unpleasant Countenance as Deserts Quick-sands Dens and Caves but also for that it is an Inne of Serpents Tygers Panthers and the like so that it is good neither to the Taste to the Smell to the Feeling nor to the Hearing nor yet to the Seeing Thou being therefore Earth why art thou Proud thou Dust and Ashes And thus far of the First Now the Second Thing regardable is If thou art Ashes why â—…uch a deal of Care in Pampering thy Body which the huâ—…gry Worms are to devour to morrow Consider those rotting and stinking Carkasses of your Relations that lye here under the Ground and the very thought thereof will moderate your desire of being over-dainty and curious in cherishing your own Isaac on the Night of his Nuptials placed his Wifes Bed in the Chamber where his Mother died Tobias spent all the Night with his Spouse in Prayer being mindful of the harm which the Devil had done to her former Husbands as being advised from Heaven that he should temper with the remembrance of Death the Delights and Pleasures of this short Life of ours The Camomile the worse you treat it and the more you tread upon it the better it thrives other Plants require Pruning and tending to make them fruitful but this Herb hath a quite contrary condition that with ill usage it grows the better It is the pamper'd Flesh that brings forth Thistles and Thorns but the Flesh that is trodden down and humbled that yields store of Fruit And this is likewise concerning the Second Now the Third thing to be considered is If thou art Dust and to Morrow must become Dust and Ashes why such a deal of coveting of Honours and Riches which on a sudden may take themselves Wings and flye away Esau sold his Birth-right for a Mess of Pottage but he excused his so doing for that he saw his Death was so near at hand Behold I am ready to die what will this Birth-right profit me But to be brief as Man in respect of his beginning and proceeding is Earth even so he is Dust and Ashes in râ—…spect of his ending which is the last thing now to be handled for the Lord himself denounced as it is evident in the words of my Text Out of it wast thou taken for dust thou' art and unto dust thou shalt return When that Death mounted upon his pale Horse like a Serieant sent from above upon Action of Debt at the Suit of Nature comes with a Habeas Corpus to pull down these Clay Walls wherein our Immortal Souls are kept close Prisoners within the narrow compass of these mortal Bodies of ours then shall our Dust return unto the Dust as it was then yea even then we shall be Terra à Terrendo because then every one shall tread on us A living Dog is better than a dead Lion every Thersites will Insult over Hector and every Scrub run upon Achilles Every Child is ready to mangle the strong Oak when it is down and he that durst not look Caesar in the Face is now bold to pull him by the Beard Our Bodies are not only Houses of Clay Job 4. 19. but as they be earthly so Tabernacles 2 Cor. 5. 1. Set up this Day and happily taken down the next And therefore the Years of Man are termed Days in holy Scripture as the Daies of Noah the Daies of Lot and the Daies of Elias because they lived but a few Days as the Patriarch Abraham Few and evil have been the Daies of my Pilgrimage Gen 47. 9. Although time may be divided into past prrsent and future yet there is no time belonging essentially to our Life but even the very Now because the time past is certainly gone and the future time uncertainly to come and therefore our blessed Lord and Saviour Christ enjoyned us to pray Give us this day our daily bread Matth. 6. 11. Not this Age Month or Week but only this Day because we may not care for to Moâ—…row and therefore says wise Solomon Boast not thy self of to morrow Prov. 27. 1. For thou knowest not what a day may bring forth All flesh is grass saith Isaiah Grass withered or green Oh Fool this Night thy poor Soul may be fetched from thee and so thou shalt have no need of daily Bread to Morrow Josiah was a vertuous Governour 〈◊〉 Kings â—…3 and yet he had but his time In the the daies of 〈◊〉 the Son of Ammon Jer. 1. 2. Noah was a very upright honest Man in his time Gen. 6. 9. and yet he had but his time In the days of Noah 1 Pet 3. 20. Herod was a most mighty Man and yet he had but his time In the daies of Herod King of Judah Luke 1. 5. If we be as strong as Sampson and as mighty as Alexander this Tyrant Death in time will take us all away Moses upon Mount Abarim Aaron upon Hoâ—… and Methuselam after 99 years were all cut down and brought to dust again as they were Although the good Prophet Daniel Prophesied of one who should have a time and a time and a half time yet as it appeareth in the Revelation of St. John all is but a time and that a short time too For although Antichrist exalt himself above all that is called God yet he shall one day perish as a Man he came from Earth and notwithstanding his double Honour and triple Crown he must being Dust return to the Earth as he was and see Corruption Wherefore I say unto you as the good Prophet Jeremiah did unto them of old O Earth Earth Earth hear the Word of the Lord. Remember what thou was what thou art and what thou shalt be when thou leavest this sad World behind thee Thou wast in thy beginning a most miserable Wretch yea a filthy stinking Worm Conceived and Born in Sin thou art now a Sackful of Dirt and hereafter thou shalt be nothing but a Bait and Banquet for Worms In thy Beginning thou wast nothing and now nothing worth and if thou repent not of thy damnable Sins thou art in danger heâ—…eafter to be worse than nothing conceived in Original Sin now full of Actual Sin and if that thou still continue in thy Wickedness thou mayest one Day feel the Eternal Smart of Sin Begot in Uncleanness Living in Unhappiness and Dying in Anguish and Uncomfortableness Remember I pray you from whence you came and Blush where you are and Lament and whither you must in spite of your Teeth and Tremble Brag not of any thing in you or on you neither what you have been are or may be for in respect
with all alacrity and chearfulness of Heart you may endure all things for Christs sake Fourthly you must get your selves furnished with Humility Virtue which when the Lord of Heaven beholds it in you which caused him to sink into your Hearts Fifthly you must get your selves furnished with Hope of Everlasting Faith and Salvation And then sixthly and lastly with Faith which is an evidence of things not seen thus you must get your selves set in order c. And thus far of the matter of this Admonition and earnest Exhortation Now I should come to the Reason which is twofold affirmative and negative Affirmative thou shalt die and Negative and not live Set thy House in order for thou shalt die and not live Now of these severally and first of the reason affirmative thou shalt die Now there are three kinds of Death First the Death of the Body which is a natural Death Secondly the Death of the Soul which is a Spiritual Death And then thirdly and lastly the Death both of Body and Soul which is Eternal Death But that which good King Hezekiah was warned of was but only the Death of the Body which according to the Statute Law Decreed in that High Court of Parliament of Heaven all Men shall once taste of no Man can escape it for so saith St. Paul it is appointed unto all Men that they shall once die to all once to many twsce for there is a second Death and that is truly a Death because it is Mors Vitae the Death of Life the other rather a Life because it is Mors Mortis the Death of the Death after which there shall be no more Death Now as Job saith Mans time is appointed his Month determined and his day numbered yea and as Christ Jesus the Worlds Saviour saith his very last hour is limited he was made of the Mould of the Earth he shall return again to the Earth And as all have one Entrance into Life the like going out shall they have to Death Nothing we brought in nothing we shall carry out Naked come I out of my Mothers Womb and naked shall I return A Change then shall come which of the wicked is to be feared of the godly to be desired and of all people to be daily and hourly expected Remember them that have been before you and that shall come after you that this is the Judgment of the Lord over all Flesh to taste of Death All Men shall once die for as much as all have sinned and been disobedient unto the Laws of God This Death of the Body is not a dying but a departing a transmigration and Exodus of our Earthly Pilgrimage unto our Heavenly Home yea a passage from the Valley of Death unto the Land of the Living Although our Souls and Bodies are separated for a while yet shall they meet again in the receptacle of Blessed Saints and Angels with much joy and receive an incorruptible Crown The Body is a Prison to the Soul and Death a Goal-delivery that frees the poor harmless Soul of those Grievances which formerly it did endure Length of days is nothing unto us but much grief and Age the duance of long Imprisonment wherefore if that you would but seriously consider this you might find Death to be rather a Friend than an Enemy and by consequence rather to be desited than shun'd as Simeon did as it is evident Luke 2. 29. saying Now Lord lettest thou thy Servant depart in peace according to thy Word which by some is used thus Now Lord I hope that thou wilt suffer me to depart in peace and keep my poor Immortal Soul no longer within the small circumference of this Mortal Body The Thief upon the Cross laid down his Life most joyfully because he saw Christ and did stedfastly believe that he should pass from a place of pain and misery unto a Paradise of Pleasure and so did St. Stephen Acts 7. 56. The Royal Preacher King Solomon lest that his Son should be deprived of such Happiness doth by an Emphatical Irony disswade his Son from those youthful Lusts and sensual Pleasures whereunto he feared that he should naturally be addicted and that by the consideration of that dreadful account he was to give unto God at the great and terrible day of the Lord desiring him most earnestly not to let his House stand out of order but ever to remember his Creator in the days of his youth for old Age will come saith he and then thou shalt not be so fit by reason of much weakness and infirmities Or else Death may seize upon thee For Dust shall return unto the Earth as it was and the Spirit shall return unto God who gave it Eccles. 12. 7. In a moment yea at the twinkling of an Eye when once this Tyrant Death comes it will sweep us all away It is the Custom among us here to let Leases one two or three Lives but God lets none for more than one and this once expired there is no hopes of getting the Lease renewed he suffers Man sometimes to dwell in his Tenement threescore Years and ten Psal. 90. 10. Sometimes to fourscore but secures none far from home and that for several Reasons First to bridle our curiosity left that we should search after things too high for quae supranos nihil ad nos those things that are above us are nothing to us Secondly to try out patience whether that we will put our whole trust and confidence in him although we know not the time of our departure and dissolution and then thirdly to keep us in continual watchfulness for if that we should know when Death would come with a Habeas Corpus to remove us it would make many more careless than they are though indeed the best of us are careless enough Here Men do know the date of their Leases and the expiration of the Years but Man is meerly a Tenant at will is put out of Possession at less than an Hours warning Wherefore now while it is said to day set your Houses in order seeing that you must die and not live It is not sufficient at the last Hour of Death to say Lord have mercy on me or Lord into thy hands I commend my Soul But even in all our Life-time yea and especially in our youth we must strive ever to set our Houses in order for we shall die and not live Samson was very strong Solomon very wise and Methusalem lived many years yet at last they with many more were brought to Mother Earth If it seem pleasant unto you at the present to let your rotten and ruinous Houses stand out of order yet with all remember what the Prophet saith The day of Destruction is at hand and the times of perdition make haste to come on Art thou a young Man in the April of thine Age and hast thou thy Breasts full of Milk and doth thy Bones run full of Marrow as Job speaks and thereupon dost
promise to thy self length of days yet thou must know also that a man even at the highest pitch of health when he hath that same Fencer-like kind of strength is nearest danger in the Judgment of the best Physicians remember with all that observation of Seneca Young Men saith he have Death behind them Old Men have Death before them and all men have Death not far from them we may in a manner complain already that the great God of Battle threatens an utter ruin to all the World the Earth hath trembled the Lights of Heaven have been often darkned Rebellions have been raised Treasons have not long since been practised Plagues of late have been dispersed Winds have blustered Waters have raged and what wants there now but those two Arrows of God even Sword and Fire from Heaven for us to be consumed Is it now think you a time to buy to sell to eat to drink and to live securely in sin as they did in the days of Noah and think of nothing else is it now a time to say unto Almighty God as the Nigard doth unto his Neighbour come again to me to morrow as that drousie Sluggard doth Prov. 6. 10. Yet a little sleep a little slumber a little foulding of the hands to sleep The foolish Virgins supposed that the Bridegroom would not have come like an Owl or a Batt in the night there is time enough said they what needs all this haste but poor Fools they were excluded Oh! I cannot forbear my very Heart even bleeds within me to think of it yea all the faculties of my Soul and Body are strucken with horrour and amazement while I declare unto you how that many Thousands now are doubtless in Hell who purposed in time to have set their Houses in order but being prevented by Death are for ever condemned O here I could heartily wish with Jeremy that I had in the Wilderness a Cottage Yea I could wish with Job that I were a Brother to the Dragons and a Companion to the Ostriches whilst I think of that wish I am now uttering nay I could willingly desire with the Princely Prophet David that my Heart were full of Water and that mine Eyes were a Fountain of tears that I might weep Day and Night for the too too common Sins of this our Age in every kind Now you are in your preparations for Eternity and therefore had need to be very watchful over your selves to see that you set your Houses in order for you shall die and not live And this brings me now unto the very last thing observable in my Text and that is of the reason Negative and shalt not live set thy House c Chrysostom prying into the base Nature of Man and finding him ever out of order teacheth him a seven-fold consideration of himself First What he is by nature what he is in himself Dust and Ashes Gen. 18. 2. Secondly What is within him much sin Thirdly What is before him a burning Lake which is spoken of Isai. 30. 33. Fourthly What is above him an offended Justice Deut. 32. 16. Fifthly What is against him Satan and Sin two notorious and deadly Enemies Sixthly What is before him transitory trifle and worldly vanities And then seventhly and lastly He desires man seriously to consider what is behind him infallible Death for semel aut bis morimur omnes Some once some twice we must all die and not live You cannot like Enoch Heb. 11. 5. be translated but must suffer Death as well as other Men being common to all Whatsoever thou dost affect whatsoever thou dost project so do and so project all at once who for any thing thou knowest may at this very present depart out of this Life Hypocrates although he could not cure till Death came upon him Heraclitus who writ many natural Tracts concerning the last and general consolation of the World could not find out a Remedy or a Medicine for his Distemper but died out of hand Thus you may see how that God spares none but sends one thing or other to bring us to our long home And thus far concerning the Death of the Body shall suffice which was the Death good King Hezekiah was forewarned of Wherefore now I shall but only speak a word or two of the Soul and likewise of the Death of the Soul and Body and so conclude First as there is a Natural Death viz. the Death of the Body so likewise there is a Spiritual Death viz. of the Soul when it is deprived of those Graces which formerly God did bestow upon it for as the Soul is the light and life of the Body even so Almighty God is the light and life of the Soul When he takes his holy Spirit from us then we walk in the shadow of Death this Death is an ill Fruit of Sin therefore let us set our Houses in order But secondly As there is a natural Death and a spiritual Death so likewise there is an eternal Death called in the Ornament of Grace the second Death This Death as well as the Death of the poor Soul is lamented by God Esay 59. 2. As I live saith the Lord I desire not the Death of a Sinner but rather that he may turn from his Wickedness and live I might now likewise add a fourth Death and that is a civil Death an undoing of our Credit and honest Reputation which many Men die but this I shall leave to your consideration and so conclude O my dearly beloved Friends consider what you are all by nature What is within you What is above you What is below you What is against you What is before you What is behind you and that is infallible Death For here is not one here amongst you be he never so strong never so healthly but that within the Revolution of a few years shall be brought in spight of his teeth unto the Grave Wherefore let your Houses be dâ—…ly perfumed by a Morning and Evening Sacrifice of Prayer Praise unto Almighty God both which were appointed under the Law Exod. 29. 38. 39. And this shadowed what was to be performed under the Gospel God renews his Mercies to you every Morning and protects you from manifold dangers every Night whereunto you are subject and you be so ungrateful as to banish all his benefits out of your Memories who is every Moment so mindful of you As therefore beloved you tender the Salvation of your poor Souls look home and mourn for your Original sin steep your Eyes in Tears write Letters of â—…scomfort upon the Ground as you go let the streams of your fighs and the sweet Incense of your Prayers rise up like Mountains before the Lord of Hosts and bedewing your Cheeks with tears make your humble Confession unto God Almighty not of sin alone but of all your sins of what nature degree or height soever they be and by your unfeigned Confession so accuse your selves that you may not hereafter be accused of
a Vapour that is Corpus imperfecte mixtum that is such a Body that is imperfectly mixed and that for two Reasons First because it hath not perfectum Miscibilium numerum that is all the Elements in it then also because it hath not perfectum Mixtionis modum the true manner of a mixt Body and therefore it vanisheth away into Air either per attenuationem by rarefaction and attenuation as the Philosopher speaketh aut per condensationem when it returneth to the Earth from whence it came And well might this our Apostle compare the Life of Man to such an Imperfect Body as a Vapour is For first if we consider our Birth we are brought forth in the danger of our selves and them that bear us Our Feet are not our own neither are they able to carry the bulk and trunk of our Body our Tongues are not our own our Hands are not our own but we lye bound and wrapped for many Months together we Live and yet we seem not to breathe in our Youth we are liable to many Diseases If it be true that the Physicians say our Eyes are subject to an hundred Perils how much more is the whole Body Some cry My Head My Head as the Shunamites Child some are troubled with lame Legs as Mephibosheth some with Gouty Feet as Asa some are pained in the Belly as Jeremy This is that miserable Frailty which the Prophet Isaiah signifieth in these words Almighty God said unto his Prophet Cry and the Prophet answered What shall I cry God said unto him All Flesh is Grass and all the glory thereof like the Flower of the Field the Grass withereth the Flower fadeth away but the Word of the Lord continueth for ever Upon these words St. Ambrose saith thus Truely it is even so for the glory of Man flourisheth in the Flesh like unto Grass which although it seem to be great it is in very deed but little it buddeth like a Flower and fadeth like Grass so that it hath no more but a certain flourishing in appearance and no firmness and stability in the Fruit. For what firmness can there be in the matter of Flesh Or what good things of any long continuance are to be found in so weak a Subject To day thou maist see a young Man in the flourishing time of his Age with great Strength Lusty and jetting up and down in the Streets in great Bravery with a jolly lofty Countenance and if it so fall out that this very next Night he be taken with some Disease thou shalt see him the next day with a Face so far altered and changed that whereas before he seemed very amiable and beautiful he shall now seem ill-favoured miserable and loathsom to behold nay Mans Fading away is such and so sudden oftentimes that there can be no reason given of his Death for many have gone to Bed well in the Even that in the Morning have bee found dead in their Beds and many suddenly have dropped down in the Highways and Streets as they have walked about their Affairs And this is no wonder if we consider the Substance of Mans Body which being a Building compact of green Clay is easily overthrown with a small puff of Wind. This being then the frailty of our Constitution the consideration thereof should be used to put away and abandon our natural Pride and make us humble our selves under the Hand of God An Example hereof we have in Abraham who said Gen. 18. 27. Behold I have begun to speak to my Lord who am but Dust and Ashes Mark here how the consideration of his frail condition made him to abase and cast down himself in the sight of God In like manner if we could but consider how Frail we are it would straightway pull down our Peacocks Feathers and make us with Job to abhor our selves in Dust and Ashes Secondly The next Point I am to treat of is the shortness of our continuance intimated iâ—… these words Which appeareth for a little time c. Man that is Born of a Woman saith Job is of shoâ—…t continuance and full of Miseries he shâ—…teth forth as a Flower and is cut down he vanisheth also as a Shadow and continueth not Job 14. 〈◊〉 2. In which words in that Job compared Man to a Shadow and a Flower he notably setteth forth the short continuance of Mans Life a Shadow we see if the Sun be never so little overclouded it vanisheth away and a Flower we know is a comely and beautiful thing yet for all that there is nothing found more fading and vanishing even so Man duâ—…ing the time of his Childhood and flourishing Youth seemeth to be of a wonderful Comeliness but his Beauty is of small Price because it is more brittle than Glass seeing that Man carrieth always the Cause of Death in his Veins and Bowels We see at this day what a great matter it is for one to live Threescore and Ten or Fourscore years and this is commonly the ordinary Race of Mans Life insomuch as when they live so long they account themselves not to be evil dealt withal as the Prophet signifieth when he saith The days of Man are at the uttermost but Threescore and Ten Years and if the Strongest do reach to Fourscore what followeth is but labour and grief Now if we should deduct those years which Infancy and Childhood spendeth if also we should take away that time which passeth away when we sleep it would be a small number of Years that would remain which remnant if we should compare with the Life to come it would seem but as a drop of Water compared with the whole Sea so short is his Fading Life in regard of that which lasteth always Neither is our Life so short only but as it is short so is it uncertain how long it shall continue for though there is nothing more certain than Death yet is there nothing more uncertain than the hour of Death and therefore a certain Philosopher compared the Lives of Men to Bubbles that are made in Water pits when it raineth of the which some do vanish away suddenly even at their very rising others do endure a little longer and out of hand are decayed others do continue somewhat more and others less So that although they do all endure but some little time yet in that little there is great variety This being then the shortness and uncertainty of our Lives it should teach us so much the rather to embrace our Saviours Counsel in the Thirteenth of St. Mark 's Gospel Watch because ye know not the day nor the hour The which is as much as if he had more plainly said Because ye know not that Hour watch every hour and because ye know not that day watch every day and because ye know not the Month and the Year watch therefore every Month and Year And to make this matter more plain by a Similitude If thou shouldest be invited to a Feast and being set at
the Table seest before thee many and sundry sorts of Meats a Friend of thine secretly admonisheth thee that among so many dainty Dishes there is one Poysoned what in this Case wouldst thou do which of them darest thou touch or taste of wouldst thou not suspect them all I think though thou wert extremely hungry thou wouldst refrain from all for fear of that one where the Poyson is It is made manifest unto thee already that in one of thy seventy Years thy Death lieth hidden from thee and thou art utterly Ignorant which year that shall be how then can it be but that thou must suspect them all and fear them all O that we understood the shortness of our Life how great Profit and Commodity should we then receive by the Meditation thereof Thirdly and lastly the vanity and nullity of our Life after Death intimated in these words And afterward vanisheth away The whole Course of Mans Life is but a flying Shadow a little spot of time between two Eternities which will quickly disappear the same Earth which we now so negligently tread upon may suddainly receive us into her cold Imbraces Well may Life then be said to be vanishing away Though now we are in perfect Health yet before to morrow some dear Friend or other may passionately follow our Hearse to the Grave Our time past is like a Bird fled from the Hand of the owner out of sight and our present time is vanishing away and on Earth we have no abiding But here consider if Life be so vanishing and uncertain a thing then 1. This reproveth those that Squander away their precious time as if their abode on Earth would be too long to prepare for Eternity if they did not mispend it half but it is time for us to cry out The time past is more than enough to have wrought the Will of the Flesh 1. Pet. 4. 3. or as it is Rom. 13 14. 'T is high time to awake out of Sleep 2. If Life be thus vanishing then be not over solicitous as to future Events but willingly submit to a Divine Providence be not so much concerned for to Morrow do not cumber your selves with too much Provision for a short Voyage 3. If Life be thus short and vanishing then do much work in a little time shall we loose any of that time which is so fleeting and so uncertain And thus I have briefly shown you the frailty of the Life of Man and the profitable use we might make of this Consideration That our Life is but a Vapour which appeareth for a little time and afterward Vanisheth away 4. If Life be so short and uncertain then look upon every day as your last so did the Apostle Paul who said I die daily as there is nothing more certain than Death so there is nothing more uncertain than the time of Death We are all Tenants at Will and therefore the great Landlord of Heaven and Earth may turn us out of our Clay Houses when he pleaseth It was a worthy Custom of a Roman Emperor that would have his Man come every morning to his Bed-side and pronounce these Words Remember thou art a dying Man certainly such are justly to be reproved who look upon Death as at a great distance from them It is a common saying of some that they thought no more of such a thing than of their dying day surely it argues a very wicked frame of Heart to be so forgetful of Death when 't is that we are to expect every minute and know not but each day that comes may be our last THE EJACULATION GOOD Lord what is the Life of Man is it not like unto a Vapour which appeareth for a little time and then vanisheth away Is it not like unto a Bubble which quickly swelleth to a considerable bigness and as quickly sinketh again Is it not like unto the Grass which groweth up and flourisheth in the Morning but is cut down before the Evening come Oh Lord though Life be sweet yet common experience shews that it is short and as our Life is shoâ—…t in it self though we should live to the very outside of the strength of Naeture so will it seem much shorter if it be compared with Eternity it self And yet as short and as uncertain as our Life is we have a long work to dispatch before we go away from hence and be seen no more we have a great way to go by a setting Sun a great Race to run by a short Breath and if Life be but as a Vapour how little reason have we then to squander away precious time Yea how great reason have we to redeem the time that is past and to improve every â—…nch of the present time Let us remember that we have no continuing City here and therefore it will be necessary for us to seek one that is to come Good Lord therefore do thou make us to know our end and the measure of our days what it is that so we may be throughly convinced how frail we are Dying Christian. SERMON X. Being the last Sermon this Author Preacht at Grafham in Huntingdonshire Beloved Brethren THE Lord hath set it home upon my Heart ever since I came amongst you earnestly to desire and to pray for the Salvation of your Souls it hath been no small Encouragement to me to lay forth my weak endeavours in the Ministry when I consider that he which converteth a Sinner from the Errour of his way shall save a Soul from Death and hide a multitude of Sin James 5. 20. To save a Soul from Death is so glorious an Imployment that herein I cannot chuse but rejoice with the Apostle when I see the word of the Kingdom working effectually in any Soul I bless God every day without ceasing that he hath given me a full proof of my Ministry in the Hearts and Consciences of some even in this place since I came among you so that I may say with Paul 1 Cor. 9. 2. and they indeed are and shall be unto me and I unto them a Crown of rejoicing at the coming of our Lord Jesus Christ and on their behalf I pray that their Faith may grow exceedingly and that their Love unto Jesus Christ and unto all Saints may every day more and more abound and I commend them unto God who is able to keep them from falling and to present them faultless before the presence of his glory with exceeding Joy As for others I am jealous over them with a Godly Jealousie as the Apostle speaketh continually praying that they may not be corrupted from the simplicity that is in Christ but that they may hold fast the mystery of Faith in a pure Conscience Some indeed there are that cause me secretly to groan in my Spirit and my Heart I even bleed over them and I do pity them in the Bowels of Jesus Christ fearing least they should like the five foolish Virgins fall asleep and hereafter endeavour to enter into
Glory when the Door is shut But now dearly beloved being come to Preach my last Sermon amongst you I request you all both good and bad to attend with double diligence to what shall be spoken unto you from that sweet portion of Scripture which you find recorded PHILIPIANS I. XXIII For I am in a straight between two having a desire to depart and to be with Christ which is far better IN these Words are these two Parts First a Declaration of St. Pauls desire For I am in a streight between two having a desire to depart Secondly an Inclination of the ground of it which was this because he might be with Christ the word signifies solvere Anchoram to loosen the Anchor or to cut the Cable that the Ship may sail after While St. Pauls Spirit was tied up by the Flesh he desired it should be loosened by Death that it might Sail after into Glory Spiritual Desires they are always quickest and strongest whensoever they are nearest the perfect enjoyment of their desired Object Christ. As the motion of every natural Body is quickest and strongest the nearer it comes to the Center so the nearer fulness of Glory the more fervent the Soul is in its desires after Christ. Sirs my Text is usually the dying Expression of a living Saint for when a believer draws near to his End he sings most sweetly like the Swan and earnestly cries out Make haste my beloved he having a desire to depart to be with Christ evermore upon a dying Bed a Christians Pulse beats strongest Heaven-ward We groan as being in a great straight knowing to depart is far better much more better as if he should have said Oh! there is no comparison between the enjoyment of God in the State of Grace and the enjoyment of God in a State of Glory And here methinks I hear the dying Christian joyfully breathing out his earnest and longing desires for a Dissolution in the very words of a late Grave and Serious Poet who in an Heavenly Rapture and sweet Extasie of Spirit spake in the following manner viz. VVhy lingrest thou bright Lamp of Heaven why Do thy Steeds tread so slowly on must I Be forc'd to live when I desire to die Lash thou those Lazie Jades drive with full speed And end my slow-paced days that I may feed VVith Joy on Him for whom my heart doth bleed Post blessed Jesus come Lord flee away And turn this Night into the brightest Day By thine approach come Lord and do not stay Take thou Doves-Wings or give Doves Wings to me That I may leave this World and come to thee And even in thy glorious presence be I like not this vile VVorld it is meer dross Thou only art pure Gold then sure 't is loss To be without a Throne t' enjoy a Cross. VVhat though I must pass through the Gates of Death It is to come to thee that gav'st me Breath And thou art better Lord than Dung-hill-Earth VVhen shall I come Lord tell me tell me when VVhat must I tarry Threescore years and Ten My Thirsty Soul cannot hold out 'till then Come dearest Saviour come unlock this Cage Of sinful Flesh lovingly stop the Rage Of my Desires end thou my Pilgrimage Give me a Place on High to Sit and Sing Anthems of Praise to thee mine only King Whose ratling Sounds may make the Heavens Ring But here I know the timerous Soul will object against this truth and say Oh how can the Christian so earnestly-desire to be with Christ in the fulness of Glory were it indeed but a short step into Glory or were the way strewed with Roses and Flowers and with all thè Spices of the Merchant it might be so but there is a Lion in the way as Solomon speaks in another case there is Death the King of Fears that stands frowning upon the Soul at the last cast when the Soul is upon its very Entrance into Christ his prepared Mansions of eternal Glory and therefore it were more desirable to dwell safely upon the Earth in a sensible Heaven made up of the greatest worldly profits and the most delightful creature Comfort rather than to venture over the terrible mountain of Death the very Epitomy of all Discouragements into the doubtful possession of those invissible Depths of spiritual Glory which the Scripture tells us is only attainable after this Life I answer that by nature of this Objection you may presently know the name of the Objector It comes from off a carnal heart and fully speaks the temper an Epicurean Will that is against leaving its carnal interest in the Earth for uncertain interest in Heaven But Death though it be an intervening Cloud which seems to darken or cast a mist upon the Lustre and Comfort of a believers spiritual injoyment in God yet it doth but seem to do so and indeed it doth not at all extinguish the earnest desires of a serious lively Christian after Christ in the fulness of Glory and that especially when the believing Soul looks upon Death under these Considerations First that to die is no worse a thing than to tread in the very steps of Jesus Christ we might indeed have been afraid to die if Jesus Christ had not first stept into the cold grave before us but if we will shew our selves true Soldiers unto Christ our Captain we must not fear to venture where he hath broken the way before us Now Christ hath died that he might by his Death procure the Death of Death and that he might free Believers from the fear of Death the sting being taken out of it Secondly Death is only ordained to refine and not to ruine Nature Death ends our sins and miseries and not our life as it may be made out unto you by this following Illustration those Trees which seem dead in the Winter yet they revive in the Spring because the Body and the Arms of the Tree they are joyned to the Root where the Sap lies all the Winter and by means of this conjunction the Root it conveys life unto all the parts of the Tree And the Bodies of Believers they have the Winter to when as they are turned into the Dust but their Life it is hid with Christ at last they are revived and raised up into Glory Now here you may observe the great difference of Tempters according to the various Complexions of Mens Spirits the Atheist he dares not die for fear of being put out of his being and the profane Person he dares not die for fear of exchanging his present bad being for a worse but the Believer he earnestly desires to die that besides this present temporal being he might enjoy a future eternal well-being Indeed to a wicked Man the best had been not to have been and this next best were to live long it was ill with him that ever he was born and wors that he must die A Carnal Mans continual cry is this Dum Spiro Spero I love to live for
more fit nor more ordinarily Preached on than two And they are both of them Voices from Heaven One was to Isaiah the Prophet He was commanded to cry The Voice said Cry And he said What shall I cry All Flesh is Grass and all the goodliness thereof is as the Flower of the Field You will say That is a fit Text indeed so is this here A Voice from Heaven too But St. John is not commanded to cry it as Isaiah was he is commanded to write it That that is written is for the more assurance It seemeth good to me saith St. Luke in his Preface to his Gospel Most excellent Theophilus To write to thee of those things in order that thou mightest know the certainty Philosophers who saw no further than the Clouds of Humane Reason could say A wise Mans Life should be a continual Meditation of Death Joseph of Arimathea had his Sepulchre in his Garden and Jesus Christ at the Publicans Feast falls into a serious discourse of his Passion and Ascension to teach us that in times and places of greatest Pleasure we should put our selves upon Theams of Mortality Heathens indeed had their Burying-places without their Cities but Christians in and about their Churches as signifie that in our Devotions we should think upon our dissolutions which was one reason why Alphonsus King of Arragon used to confess that dead Men were his best Friends they gave him sound and seasonable Counsel to remember Mortality here and provide for Eternity hereafter To this end St. John in his Book of the Revelation is sometimes advising us to make Preparation for Death And sometimes encouraging us against the approaches of Death by describing the glorious Reward of the Saints departed as in this Text Blessed are the dead c. From whence we may observe that they that die in a state of Grace live in a state of Glory This Observation I take to be the Scope and Quintessence of the Text and therefore shall make it the proper Subject of my present Discourse First by way of Explication to shew what it is to die in the Lord. That implies two things especially 1. To die in the Lord is to die for the Confession of the Faith 2. To die in the Profession of the Faith of the Lord Jesus Christ. 3. And lastly To die in the Lord is to die in the peace of a good Conscience A Conscientious Man dies Blessedly howsoever or whensoever or wheresoever he dies therefore when St. Paul had received the Summons of Death he fled to the Castle of his good Conscience there he sat like Noah in his Cabbin in an Ark pitch'd within and without I am ready to be offered and the time of my departure is at hand and here is my Comfort I shall go to my Grave with a Conscience as clean as my Winding-sheet it follows I have fought a good Fight finished my Course kept the Faith henceforth is laid up for me a Crown of Righteousness This Truth is confirmed by a double Reason They Rest from their Labours and their Works follow them Their Blessedness consists in two things 1. In a cessation from all Sin and Misery They Rest c. 2. In a possession of all Glory and Felicity Their Works follow them First They Rest c. The Kingdom of Heaven is often in Scripture termed a Rest a place of Rest. The World indeed is a troubled Sea but Heaven is the Haven of Rest the World is an Egypt a place of Burden and Bondage but Heaven is a Canaan that resembled by the Bosom of Abraham a place of sweet Refreshment and Soul-satisfying Rest. The Saints departed Rest from the Labours of their Corruptions Afflictions Temptations And lastly They Rest from the Labour of their particular Calling and Vocation which is toilsome and troublesome ever since God past this Doom upon Man for his offence in Paradise In the Sweat of thy Brows shalt thou eat Bread Indeed Man in the state of Innocency was not excused from Labour Paradise which was Adams Store-house was his Work-house too God put him into the Garden not to sleep in those sweet Bowers not to spend his time idly in those pleasant Walks but to dress and keep it ut operaretur that he might work and labour in it only here is the difference Labour then was a Recreation to the Mind and now it is an Affliction to the Body The second Reason is laid down in the last words of the Text Their Works follow them therefore they are Blessed Their Happiness is not only privative consisting in a freedom from Sin and Misery but positive also in a possession of all Peace and Glory in a consummation of Grace in a perfect Fruition of God and a Blessed Communion with the Lord Jesus Christ. Their Works follow them not their Works in kind but their Works in Issue and Effect the Fruits and Reward of their Works the Blessings of God which lye in the Promises to Works of Piety and Charity These follow them to Heaven Indeed Faith leads the way that must be our Harbinger to take up our Lodging in the New Jerusalem that like the Star in the East leads us to Bethlehem where Christ is but then good Works follow after they are our Attendants to the Court and Kingdom of Glory The Use If the Saints departed rest from their Labours here is then comfort in the general against all Crosses and Calamities in the World and in particular against the fear of our own Death or the Death of Friends Blessed are the Dead they rest c. Death like Lot's Angels plucks us out of the Sodom of Sin and Misery and placeth us in Zâ—…ar a City of Rest and Tranquility Like Peter's Angel it shakes off the Chain of Mortality and opens the Iron-gate the Gate of Pearl into the New Jerusalem like Lazarus his Angel it conducts the Soul from Earth to Abraham's Bosom from this Vail of Tears to the Kingdom of Glory Moreover as Death helps us to our Rest so it is our Rest Why should we fear it The Scripture terms it but a taking away of the Soul to Peace a sweet Sleep of the Body Our friend Lazarus sleepeth and the Patriarchs are fallen asleep St. Stephen fell asleep Our Burying-places are but Dormitories Sleeping-places The Righteous is taken away from the Evil to come and he shall enter into Peace they shall rest in their Beds Such a Blessed Rest have the Righteous in Death as our Saviour wept because his Friend Lazarus was to be deprived of it it is both the Observation of an Ancient Father and the Resolution of an Ancient Council concerning Christs weeping over Lazarus John 11. 35. Doluit Lazarum non dormientem sed resurgentem Christ did not weep because Lazarus was dead and taken out of the World but because he was to return from the Grave into a Troublesome World after he was gone to his Rest. It may be for the same Reason the Thracians
glory All motions tend to rest Return then to thy rest O my Soul for God hath dealt bountifully with thee But Lord spare me a little before I go hence and be seen no more that my DEATH-BED THOUGHTS may be all imployed in the Contemplating of that Eternity into which I am now a launching Sect. 1. The Daily Remembrance of Death HAppy is he who always and in every place so lives as to spend his every last moment of Light as if day were never to return Epictetus most wisely teaching this Death saith he and Banishment and all that we look upon as Evils let them be daily set before thy Eyes but of all most chiefly Death So shalt thou think upon nothing that is too low nor too ardently covet anything Miserable diminitive Mortals wherefore d' ye teach long Hopes Wherefore d' ye undertake such a vast heap of Business That shall be perhaps to Morrow a meer Spark and Ashes Walk curiously O Man That dismal Goddess continually hovers over our Heads and waits for the last Sands of our Lives Hour-glass with an unwearied and never-sleeping Eye and wilt not thou watch after her What e're beginning has an end doth fear We all must go Old EAcus within those shades below Whips on the Moments that protract us here Nor can any Age struggle with Death As soon as we are Born we are subject to that Tribute and are the Stipendiaries of Death When first our trembling sight Beholds the dazling Beams of unknown light Then we begin to die The same Death meraces the Queen that threatens the Handmaid Therefore believe every day that shines to be thy last Say every Evening this day I stand at the Gate of Eternity Sect. 2. The remembrance of Death is a powerful Remedy against all Sins THE serious remembrance of Death shakes off all sense of pleasure and turns Honey into Wormwood The Expectation of Death saith Chrysostom suffers us not to be sensible of the Delights and Pleasures we injoy And indeed what is it not able to do when consider'd not only in the Extremities of the Fingers and as it were in the Hair but over the whole Body Death spares no Age nor no Degree of Dignity Here dies a young Man there an Infant there an old Man Another by Poyson or a Fall another by a slow Rhume another by a quick descent of Humour here lyes another oppress'd with a mighty Shower or the Waves there lyes another struck with Thunder Among so many doubtful so many various so many sudden Accidents what security or what mind to sin among so many Incertainties Therefore since we daily die think upon the Hour-glass whether the old fashion'd one running Water or the new one running Sand. Do ye not find that by dropping of the Water and the passage of the Sand the upper Glass empties and the lower Glass fills Consider that it is so with Life every moment something slides away the present Life empties and flows into another Nothing is here safe not the Hour of the Hour nor the Moment of the Moment Happy he to whom every day is the last more happy he to whom every Hour most happy he to whom every Moment is the utmost period of his Thoughts He will abstain from the wickedness of his hands who believes every Hour decreed every Moment his last O vain Hope How many dost thou deceive How many to whom thou promisest old Age dost thou cut off in the midst of their Course Believe therefore that may happen to thee which happ'ns to many How many has Death prevented in the midst of their wickedness and cut off half the Crime How many fall with a revengeful Mind though with an Innocent Hand How many snatch'd away in the attempt have receiv'd the reward of their Impiety Many in the very Moment of a wicked Action begun have been forc'd to leave their ill designs unfinish'd What if thou shouldst be in the number of those What Hour or Moment is more certain to thee than to another Now who can expect a Crime from such a Thought as with the Crime expects Death and with Death Punishment No prudent Man plays or sports in the midst of a Storm No Man at the brink of a Precipice meditates mischief No Man is merry unarmed in the midst of his Armed Enemies More stupid is he whom the perpetual fear of Death when every Hour is doubtful every Moment uncertain dares those things that procure an unhappy Death to Eternity O Fools Whither do we run to be punish'd for ever Wherefore do we not follow the Council of the Son of Syras In all thy work saith he remember thy last and thou shalt not sin Sect. 3. The end of a good Life is all Out of Seneca TELL me my Dear Seneca whom Pliny with an Elogy to be envy'd calls the Prince of Learning tell me what thou thinkst of Death especially immature Heark'n Youth give ear complaining Age like a Comedy so is Life which it matters not how long but how well it is acted It imports not where thou mak'st an end leave off where thou pleasest only put a good period No other is the Opinion of Epicteâ—…us Remember faith he that thou art the Actor of the Fable as the Poet directs If short of a short if long of a long Fable No otherwise said Varro They live not best who live longest but they who live most uprightly Most plainly so it is it matters not where when or how we end When God pleases we must die but let us put a good period to our Lives Sect. 4. All Men no Men. Out of Arbiter Heu heu nos miseros quam totus Homuncio nil est Alas What miserable things are we The frame of Man is only Vanity VErily so it is But alas by much the more miserable by how much the less we acknowledge our selves to be so The whole little Man is nothing as the ancient Satyrist well observes but if I may dare to say so then he begins to be something when he knows himself to be nothing O Man know thy self and be wise For Death equals Lillies with Thorns O miserable and vain Men What are we Learning and Fame are Smoak We Dâ—…st that meer Opinion the other Wind And we that are alive vigorous and flourishing shall shortly be reduced to say We have liv'd This single Exit all Men make Our Life decreases by increasing and the very day we breathe in we divide with Death For every day some part of our Life is diminish'd As the last drop does not empty the Glass but what flow'd out before so the last moment does not alone bring Death but only consummates our Being Sect. 5. Mortals are of one little Day THE day Lilly is a Flower whose Beauty perishes in a day There is also a Bird haunts the River Hypanis called Haemerobios or the Bird of one day ending its Life the same day that it begins dying with the dying Sun and
putting on his Shoes he breathed his last The Rhodian Ambassador had pleaded his Cause in the Senate even to admiration but expired going over the Threshold of the Court-house A Grape-stone killed Anacreon the Poet and if we may believe Lucian Sophocles also Lucia the Daughter of Marcus Aurelius died with a little prick of a Needle Cn. Brebius Pamphilus being in his Pretorship when he asked the time of the day of a certain youth perceived that to be the last Hour of his Life The Breath of many is in haste and unexpected Joy expels it As we find it happened to Chilo the Lacedemonian and Diageras of Rhodes who embracing their Sons that had been Victors at the Olympick Games at the same time and in the same place presently expir'd Lastly Death has infinite accesses through which he breaks into our Houses Sometimes through the Windows sometimes through the Vaults sometimes through the Copings of the Wall sometimes through the Tyles and if he cannot meet with any Traytors either in the City or in the House I mean the humours of the Body Diseases Catarrhs Pleurisies and the like which he makes use of as Ministers in his Councils He tears up the Gates with Gunpowder Fire Water Pestilence Venom nâ—…y wild Monsters and Men themselves as bad he leaves no Engines untryed to snatch and force away our Lives Mephiboseth the Son of Saul was slain by Domestick Thieves as he was sleeping at Noon upon his Bed Fulco King of Jerusalem as he was Hunting a Hare fell from his Horse and was trampled to death by his Hoofs gave up the Ghost Josias of all the Kings of Judah David excepted for Piety Sanctimony and Liberality the chief was unexpectedly wounded with an Arrow and died in his Camp The Holy Ludovicus in the 57th year of his Age upon the African Shore in the midst of his Army the Pestilence there raging died of the Distemper Egillus King of the Goths a most excellent Prince was killed by a Mad Bull which the madder people not enduring the severity of his Laws had let forth Malcolm the first King of Scotland after mâ—…ny exâ—…mples of 〈◊〉 while he was taking cogniâ—… of the Actions of his Subjects by Night â—…as 〈◊〉 a sudden 〈◊〉 Have not many gone well to Bed that have 〈◊〉 found dead in the Morning Of necessity the 〈◊〉 ought to stand upon its guard Uzza a peâ—…son of no small Note in Davâ—…as Lifeguard whâ—… he attempted to stay the shogging Ark as it was carry'd in Triumph to Jerusalem was presently struck from Heaven so that he died by the Ark. The hand of God arm'd a Lion out of a Wood against the Prophet that had eaten contrary to his command The sudden voice of Peter compelled Ananias and Saphira to expiate their Crime by as sudden a death whose Souls the greatest part of Divines believe to be freed from Eternal Punishment thereby But enough of Ancient Examples In the year 1559. Henry the Second King of France was slain in the midst of his Pastimes and Triumphs and in publick Joy of the people For while he Celebrated the Nuptials of his Daughter at Paris in a Tilting the Splinter of a broken Lance flew with that violence and pierced his Eye that he died immediately In the year 1491. Alphonsus the Son of John the Second King of Portugal being about Sixteen years of Age a Prince of great Hopes and Wit took to Wife Isabella the Daughter of Ferdinand King of Spain whose Dowry was the Ample Inheritance of her Fathers Kingdoms The Nuptials were Celebrated with the preparations of six hundred Triumphs Every Plays Running Racing Tilting Banquets So much Plenty so much Luxury that the Horse-boys and Slaves glistered in Tissue But Oh immense Grief hardly the seventh Month had passed when the young Prince sporting a Horseback upon the Banks of Tagus was thrown from his Horse to the ground so that his Scull was broken and he wounded to death He was carried to a Fishers House scarce big enough to contain him and two of his Followers There he lay down upon a Bed of Straw and expired The King flies thither with the Queen his Mother There they behold the miserable Spectacle their Pomp turn'd into Lamentation the growing Youth of their Son his Vertues Wealth like Flowers on a sudden disrobed by the Northwinds blast and all to be Buried in a miserable Grave O the sudden Whirlwinds of Human Affairs O most precipitate Falls of the most constant things What sha'l I remember any more Basilius the Emperor was gored to death by a Hart while he was entangled in a troublesom Bough The ancient Monument in the Camp of Ambrosius near Aenipontus witnesses That a Noble Youth though under Age set Spurs to his Horse to make him leap a Ditch twenty foot broad The Hâ—…rse took it but the Rider and the Horse fell by a sudden and almost the same kind of death That the Spoils of the Horse and the Garments of the Youth speak to this day But this sudden Fate is common as well to the good as to the bad neither does it argue an unhappy condition of the Soul unless any person in the Act of burning Impiety feel himself struck with the Dart of Divine Vengeance Such was the Exit of Dathan and Abiram whom the gaping Earth miserably swallowed up obstinate in their Rebellion against Mâ—…ses Such was the End of those Souldiers whom for their irreverence to Elijah Heaven consumed with Balls of Fire Such was the End of the Hebrew whom the Revengers Sword pass'd thorough finding him in the Embraces of the Midianitess turning his Genial into his Funeral Bed So many Pores of the Body so many little doors for Death Death does not shew himself always near yet is he always at hand What is more stupid than to wonder that that should fall out at any time which may happen every day Our Limits are determined where the inexorable necessity of Fate has fix'd them But none of us knows how near they are prefixed So therefore let us form our Minds as if we were at the utmost extremity Let us make no delay Notes upon the first Paragraph DEath has infinite accesses So it is indeed and to what I have said I add It is reported that a certain person dreamt that he was torn by the Jaws of a Lion He rises careless of his Dream goes to Church with his Friends in the way he sees a Lion of Stone gaping that upheld a Pillar then declaring his Dream to his Companions not without Laughter Behold said he this is the Lion that tore me in the Night So saying he thrust his hand into the Lions Jaws crying to the Statue Thou hast thy Enemy now shut thy Jaws and if thou canst bite my hand He had no sooner said the word but he received a deadly wound in that place where he thought he could have no harm For at the bottom of the Lions Mouth lay a Scorpion which no
young Men but stricken in years Barlaam the Hermit an old Man of Seventy years when Jehosaphat the King asked him how old he was answered Forty five at which when the King admired he reply'd that he had been absent from his Studies Twenty five years as if those years which he had spent upon the Vanity of the World had been quite lost So Similius being Buried in the Cares of the Court and living rather for his Emperors sake than for his own caused this Inscription to be put upon his Tomb. Here lyes Similius an old Man of Seven years of Age The Book of Samuel relates of Saul that he was the Son of one year when he began to Reign but that he Raigned Two years over Israel Saul at the beginning of his Reign was as free and Innocent from all wickedness as a Child of one year old but he continued in this purity but one year though he Reigned Twenty years in all Many attain to old Age betimes and before they are old But the most of Men never who when they are old yet retain the Vices of Children still so that they die Children of a hundred years of Age. The Happiness of Life consists not in the length or extent thereof but in the use of it And it may often happen that he that has lived long has not lived at all Wherefore there is nothing more infamous than a childish old Man who has no other Argument to prove his long Life but his Age. Elegantly St. Ambrose concerning St. Agnes Infancy was reckoned in her year but a vast Age of mind The Oracle of Divine Venerable old Age is not lasting nor to be computed by number of years But the Senses of men are grey and old Age is an immaculate Life And therefore the Manners rather than the Hairs of men are to be esteemed Venerable Only he is worthy of more reverence who is old betimes An honest Life is the best old Age. Yet you will say a man so early dead might have proved a great Man and serviceable to his Countrey Rather which is more to be feared he might have become like others Behold young men whom Luxury drives into all Vice over whose Head there passes not a day without some signal Crime Therefore he is taken away left Evil should change his Intellect or lest a Fiction should deceive his Soul Whoever comes to the Extremity of his Fate he dies an old Man Oft-times in a long Life the least thing to be considered is that he has lived 'T is much more glorious to be old in Vertue than in time He has lived long enough who has said well He has sought well that overcomes Sect. 23. A PARADOX Whoever will has liv'd long enough A Short time of Age is long enough to live well saith Tully No man dies so soon who intends not to live better than he has done A Beardless Youth has numbered years enough who has lived to Vertue and Eternity for which he was Born Has he not spoke enough that can perswade with one word or a nod Has he not said enough who arrives happily at his Port. But best of all he that soonest attains it So that death prevent not our Meditation the swifter the more happy it will be But I saith the Macedonian King in Curtius who number not my years but my Victories if I number the Gifts of Fortune have lived long enough How much more truely he who Consecrates all his Life to God and only studies to serve and please his Master faithfully may say I who count not these years wherein I serve God but my desires if I rightly compute the Benefits of my God have lived long enough So it is most certainly he lives a Hundred yea a Thousand years yea Ages themselves and serves God whoever sincerely and cordially desires to serve his God so long were it permitted him so long to live For God accepts the will for the deed With whom to intend a pious Action is oft-times as much as to have performed it So he may be a Martyr and expend his Blood with a Christian Valour though he die in his Bed So a Man may live long and act and suffer couragiously for Christ whoever earnestly desires to live to that end There is no man that dies not at his day whoever dies by the Decree of the Divine Will Sect. 24. You are to Die to Die AUgustus the Emperor Peragia being taken punished abundance of the Citizens and to those that 〈◊〉 his pardon or desired to excuse themselves he only made this short answer Moâ—…iendum est You are to die Thus he caused three Hundred to be slain like Victims upon an Altar Built to Julius Caesar. Justin and Irenaeus most noble Writers among the Ancients smartly observe that after the Sentence of Death pronounced against Adam that never any Mortal according to Gods Kalender live a whole day For as the Prophets and Apostles testifie one day with the Lord is as a thousand years and a thousand years is as one day But no man lived a thousand years therefore no Man ever lived a whole day Thou art to die Though thou hast attained nine hundred years and upward thou art to die This is most certain from Divine Oracle from Human Reason and Experience Divine Oracles six hundred times proclaim Moriendum est You are to die Reason it self by evident demonstrations convinces that whatever is composed of contraries is liable to Corruption and therefore Thou art to die Experience the Mistress both of Fools and Wise Men pointing to the vast heaps of the Dead perswades our Eyes that never yet any one of all the number of Mortals could escape the power of death Thou art to die is clearer than the Sun Thou art to die Does any Thunder from Heaven more loudly pierce our Ears like this Sentence Thou art to die Here no Man must be deaf will they nill they they are forced to admit these dreadful sounds This thunder pierces their unwilling Ears Thou art to die whether in the favour or in the wrath of God Aeschylus of old Death said he is the only Goddess among all the rest that regards not Bribes nor admits the least particle of sweet hope Wherefore wisely Seneca Let us afflict our selves saith he with this thought Let us repeat this often to our selves Thou art to die When It is better thou shouldst not know that Death is the Law of Nature Death is the Duty and Tribute of Mortals then to be paid when it is exacted Wherefore laying all other things aside meditate upon this alone that thou maist not fear the name of Death Make that by frequent Contemplation familiar to thee That if it should so happen thou maist be willing to meet it Sect. 25. The Remembrance of Death is variously to be renewed 1. THey say that the Skull dryed in a Furnace and beaten to powder and mixed with Oil cures a Gangrene or a Cancer To grinde
as it were the Scalps and Bones of dead men by serious Contemplation and apply them instead of an Ointment heals all manner of Contagion of the Mind 2. Plato was of Opinion that any Man became so much the wiser by how much the more lively he considered Death Therefore he gave this Law to his Disciples studious in Philosophy that when they went a Journey they should never cover their Feet Whereby that Wise Man insinuated that the end of Life was always to be thought on 3. Nicholas Christophorus Radziâ—…ile Prince of Poland affirms that in Egypt they who excelled others in Prudence and Age were wont to carry the long Bones of dead Men Carved out of Wood or Eâ—…ny shew them one to another and thereby exhort â—…ne another to Contemplation They also introduce the remembrance of Death at their Tables and conclude their Banquâ—…s with this sad Sentence Memento Mâ—…i Remember to Die 4. Caliph King of the Taâ—…rs in the City of Bagdat upon a Festival Day which they call Ramadan being resolved to shew himself to the people rode forth upon a Mule clad in Vestments that glistered with Gold Silver and precious Stones but over his Tulipan he wore a black Vail signifying that all his Pomp was one day to be Clouded by the shades of Death 5. Justinian the Emperor being dead a Coverlet was thrown over him wherein were wrought in Phrygian Work the Effigies and Figures of the Vanquished Cities and Barbarous Kings whom he had overcome Behold the Image of Death among Pageants Scaffolds Triumphs and Victories Death plays with Empires and knocks as well at the Towers of Kings as at the Cottages of the Poor Pope Martin the Fifth had this Symbol of a speaking Picture or of silent Poesie Upon a Funeral Pile kindled and ready to burn lay the Popes Triple Crown the Cardinals Hat the Archbishops Cap the Emperors Diadem the Kings Crown the Ducal Cap and Sword with this Motto Sic omnis gloria Mundi Thus all the Glory of the World 6. I cannot but approve the Answer of a certain Marinâ—…r who being ask'd where his Father dy'd in the Sea said he And when the other ask'd him the same question concerning his Grandfather his great Grandiather and his great great Grandfather the Mariner still returned him the same Answer Then inferred the other And dost not thou fear to go to Sea To which the Seaman waving a reply And where did your Father die In his Bed said the other where your Father your Grandfather and the rest of your Ancestors They all said the other died in their Beds Then said the Mariner and do not you fear to go to Bed so Fatal to all â—…our Predecessors Very Elegantly and somewhat above a Sailors Genius Let our daily Contemplation be like that of Justus Lipsius who falling Sick as he was taking his Bed cryed out ad Lectum ad Lethum To the Bed to the Grave Oft-times they that sleep sleep to death which is but the Sister of sleep 7. John Patriarch of Alexandria who took his Name from given Alms while he was living and in health caused his Monument to be Built but not to be finished for this reason that upon Solemn days when he performed Divine Service he might be put in mind by some of the Clergy in tbese terms Sir your Monument is yet unfinished command it to be finished for you know not when the Hour may come 8. When the Emperor of the East was newly chosen no person had liberty to speak to him before the Stone-cutter had shewed him several sorts of Marble and asked him of which his Majesty would be pleased to have his Monument made What was the meaning of this but only to intimate these words O Emperor exalt not thy self Thou art bat a Man thou shalt die like the meanest of Beggars therefore so govern thy Kingdom which thou art to lose that thou maist gain an Eternal Kingdom 9. Domitian the Emperor gave a Banquet to the Chief of the Senate and the Order of Knighthood after this manner He hung his House all with Mourning The Roofs Walls Pavements Seats were all covered with black be speaking nothing but sorrow Into this Funeral Dining-room were all the Guests introduced by Night without any Attendants By each was placed a Bier with every one his Name inseribed upon it with such Candles as they were wont to burn in their Monuments They that waited were clad in black and encompassed the Guests with Funeral Salutations They Supped in the mean time with a deep silence Domitian in the mean time began a Discourse relating to nothing but Death and Funerals While the Guests in the extremity of Terror were ready to die for fear What then Domitian thought he had given wholesome admonition to himself and the Senators But the Mountains brought forth and a ridiculous Mouse was the Birth More rightly the Egyptians who chastise the Mirth of their Banquets with a mournful Epilogue Sect. 26. A new Shirt black Letters THE Turkish Moschee at Caire in Egypt was Built by this means Assan Basha a person as well Cunning as Covetous resolving to raise himself a Name in the World by some great Structure yet not willing to be at the Cost himself found out this Trick He caused Proclamation to be made in all places that he intended to erect a vast and sumptuous Temple to God Now that the work might go on the more prosperously he promised large Wages to all that should come to help forward the Work And a certain day was appointed to divide the Money This Proclamation assembled together a vast multitude not only from all parts of Egypt but from several other Regions and Kingdoms against their coming Assan had caused a great number of new Shirts and Vests to be prepar'd Which done those that came to receive Wages were order'd to pass singly out of the great Court where they met into another Court equally as big through several little by Doors Where they were stript of their old Garments and new Shirts and Vests imposed upon them All this was done to that intent that whatever â—…o many thousands had brought to bear their Expences should be left in that place For in those Countreys the people are wont to sow their Money in their Shirts or their Vests Thereupon a hidious Out-cry and Lamentation arose among the people But the Basha contemning the Clamours and Cries of the people threw all their Cloaths into a vast Fire and burnt them Which huge Bonfire produced such vast heaps of Silver as easily sufficed for the Edifice Thus Death deals by us it takes from us against our Wills our old Garments and cloaths us with a new Sepulcher For we as St. Paul saith that are in this Tabernacle do groan being burthened not for that we would be uncloathed but cloathed upon But in vain we resist Death derides our Clamours our Tears whether we will or no the old Garment must go off Uncase and be
have been used twice every day to contemplate their Coffins the Monument of their Death Genebald 〈◊〉 of Laudanum say in a Bed made like a Coffin for seven years together all which time he lived a most severe Life Ida a Woman of applauded Sanctity long before her Death caused her Coffiâ—… to be made which twice a day she filled full of Bread and Meat which she twice a day gave liberally to the Poor The Study of Vertue is the best preparation for Death No Death can defile Vertue He easily contemns all things who always meditates upon this that he is to die Sect. 29. What is Life IT is a Flower a Smoak a Shadow the Shadow of a Shadow A Bubble Dust Froth Dew a Drop It is Ice the Rainbow a wasted Torch a Bag with holes in it a ruinous House treacherous Ashes a Spring day a most inconstant April one twang of a Harp a broken Bucket the Wheel of a Well a Spiders VVeb a little drop of the Sea a slender Stalk a Solstitial Plant a short Fable a shooting Spark a little Cloud a Bladder full of VVind a Doves Neck glistering in the Sun Life is a thin Glass a tender Leaf a fine Silk Thread a Golden Apple rotten within If a shadow be nothing say whar is the Dream of a shadow A thousand such like things may Humane Life be compared to To me they seem to have spoken most truely who call Life the shortest Dream of a shadow VVe will abbreviate the Business Life is A Dream a Bubble Ice a Flower and Glass A Fable Ashes and the fading Grass A Shadow a small Point a Voice a Sound A blast of VVind at length 't is nothing found Poor miserable Mortals what Riches do we seem to heap what Honours do we invest our selves withal what Pleasures do we seem to enjoy yet all these are but a Dream how short and how vain They have slept out their sleep and all the Men whose hands were mighty have found nothing O Men you dreamt that you were happy and blessed but of all those things which ye had which ye hoped for what do ye retain These were the Dreams of those that waked and the meer Toys of Dreamers Now punishment opens your Eyes that Sin shut before Life therefore what is it I will tell ye in short The time of Humane Life is a Point Nature Inconstancy Sense Obscurity The whole Body a composure easily corrupted The Mind a Rover Honour Smoak Riches Thorns Pleasures Poyson And in a word all things pertaining to the Body a River all things belonging to the Mind a Dream Life is a warfare and the Habitation of a Stranger in a Forreign Land the Shop of innumerable Miseries Fame after Death Oblivion According to Ausonius How wonder Men should die the Hours decay Marble and Fame it self to Death give way Before Death to compleat thy days in Vertue is the Noblest Designs Sect. 30. Life a Mimick ALL Life is a Comedy VVe are the Actors One plays a King another a Beggar One takes upon him the Person of a Prince another of a Physician another of a Husbandman VVhatever part God has imposed upon us that we ought decently to perform Neither does the praise consist in this for thee to act an Emperor or a Duke VVhatever part thou acts thou shalt win applause so thou performedst it well VVhich is the seasonable admonition of Epictetus Remember saith he that the Actor is to be the Actor of such a part as the Composer pleases If he would have thee act a Beggar be sure to represent that person ingeniously So do if thou art to act a Lame person a Prince or a Plebeian This is thy Duty to play thy part well but it is the business of another to chuse it Augustus the Emperor the last day of his Life asked his Friends that were about him whether he seemed to them to have acted the play of Life well Adding this little Clause if so give me your applause Seneca most admirably concerning this Comedy of Life I must often saith he use this Example For this Mimicry of Life is by no Simile better Expressed which has assigned us those parts which through our fault and ignorance we act amiss Laertius in Leno saith that a wise Man is like a good Actor who whether he be to represent the Person of Thersites or Agamemnon doth both well Therefore we must not take notice what we now are but what we are to be when we have put off our Vizards and our Habits Nor matters it whether we take up the part of the first or last Actor so we act well Sect. 31. The Type of Humane Life OLD Balaam propounded to Jehosaphat the King the deceitful Joys of Humane Life A errtain Person saith he flies from a Unicorn which is a fierce Creature in his flight he is ready to tumble into a deep Ditch but as he is tumbling catches hold of a Tree which preserves him from the fall VVhile he clings to the Tree contemning his past danger he sees two Mice the one white the other black gnawing the Root of the Tree and now got as far as the very Pith. Then looking into the Ditch he spies at the bottom a terrible Dragon breathing Fire Lastly casting his Eyes about he spies the Heads of four Asps reaching out of the adjoyning Well At â—…ength neglecting all these sights he perceives a small quantity of Honey distilling out of the Tree Wherefore now forgetful of the Unicorn the Mice the Dragon and the Serpents he falls to licking the sweet Honey And this said Bartaam is the Type of Humane Life The Unicorn â—…epresents Death that every where persecutes Mankind The Ditch is the World full of Calamities The Tree which we hold by is our Life confined within certain bounds The two Mice Night and Day which by little and little consume that Tree The four Asps the four Elements whose Repose being disturb presently follows a disunion of Soul and Body That Fiend and fierce Dragon represents the Jaws of Hell always open to devour us The drops of Honey signifie the filthy Pleasures of this Life and the deadly sweetness of Vice Allur'd with this noxious Sweetness we neither fear Hell nor think of Heaven contented to die voluptuously Thus Barlaam to Jeosaphat O certain O most certain all these Sayings If we are wise we should believe every Hour the last Eternity hangs at every moment of Life Sect. 33. The Prologue of Life the Narration the Epilogue THE Prologue of Humane Life is To be Born The Narration To Grieve The Epilogue To Die The Explanations of this Oration are Mean and Tears or Joy which is worse than Weeping Most learnedly Seneca Behold saith he all Mortals There is ample and daily occasion of weeping one tedious Want calls to daily Labour another restless Ambition sollicites another is in continual fear for the Riches he enjoys and is tir'd with his own Wishes Another Care
Another turmâ—…iling Torments Another the continual throng of Clients This Man grieves that he has Children another that he has lost his a third that he never had any We shall want Tears before the occasion of shedding them Dost thou not see what a kind of Life Nature has promis'd us that has order'd Weeping to be the first Omen that attends our Birth This is our beginning with this the Series of our Years agrees and thus we spend our Days This is that which most deserves our Tears and which they never can sufficiently wash away that none of us seriously considers that there is a time when we must leave this Habitation We consider it 't is true but cursorily and as it were dreaming Hence we live as if we were always to live Our Frailty seldom pierces deep into our Minds Nor do we observe how much time has slid away but as if it were out of an inexhaustible Stock we trifle away so many Hours so many Days so many Months and so many Years We are most profuse of our Time and never mind the irreparable loss of it in which only thing Covetousness is allowable Thus the greatest part of Life slips away from Evil-doers the greatest part from those that do nothing and the whole from those that are active in another way Who is he that sets a value upon Time that prizes a Day or understands that he dies daily Hence it is that we forget what is past neglect the present and foresce not what is to come But when we shall come to the last push then miserable as we are too late we shall understand that we were ill employ'd while we did nothing Let us do this therefore let us embrace every Hour as if this Day to die So let us order the Narration of our Life as if present we were to make our Epilogue while Life is delay'd it runs beyond us Sect. 34. All Life short even the longest MOst truly said Annaeus There is no Life but what is short For if we regard the Nature of Things the Lives of Nester and Statilia were short who caus'd it to be writ upon her Tomb That she liv'd Ninty-nine Years Behold how a little old Woman glories in her Age what would she have done had she compleated the Centure Amaranthus in the Fables speaking to the Rose Oh what a Flower is the Rose how fair how lovely Deservedly men call thee happy for thy Beauty for thy Odour for thy Colour O Queen of Flowers To whom the Rose Indeed said she O Amaranthus I excel in Beauty however I flourish but a very short time and though no hand touch nevertheless I quickly fade But thou flowrest continually and livest always fresh and gay I had rather have less beauty and enjoy a longer life The Life of Mortals is like that of the Rose short and quickly fading and though no outward force extinguish it yet naturally and insensibly it vanishes Not without cause therefore the greatest of Physicians exclaims We understand not how our Life passes but we perceive it is stoln away The Space of Time granted to us flies with such a swift and rapid Motion that unless it be some few Life forsakes some as it were in the very Cradle We have but a little time and the most part of that we trifle away in Sloth and Luxury O improvident Mortals the Body which we bear about us is not a Mansion but an Inne which is to be left when thou art burdensom to the Master of the House Therefore O Christian make haste to live piously and believe every Day to be so many Lives He that shall so prepare himself shall securely dare Death no Man shall die ill that lives well Sect. 35. Not the longest but the honestest Life is the best WE are not to strive to live long but so long as is sufficient that life is sufficient which is fulfill'd That life is fulfill'd when any man passes from his own into the divine Will and well employs that little time which is allotted him What does fourscore years avail that man that idly spends them He did not live but was dead while he lived Nor did he die late but every day for to live imprudently and wickedly is not to live ill but to die daily But thou sayest he lived fourscore years but consider from what day thou reck'nst his death Another is snatch'd away flourishing in the midst of his course but he had done the duty of a good Man and a good Christian though his Age were imperfect his Life was perfect The other numbred fourscore years certainly he did not live so long but he was in being unless thou wilt say he lived in the same manner as Trees are said to live Life is to be measured by the Act and Offices of Vertue not by Time therefore let us praise and place him in the number of the Happy who well employed that life he had the Just shall remain in eternal remembrance the memory of the just with praises For he saw the true light he was one of many and he lived and now lives in Heaven Why enquirest thou how long he lived he liv'd to Immortality he has out-stript Ages and erected his own Remembrance And as a body of mean stature may be perfect so in a lesser space of time a life may become perfect Happiness is not fixt in diuturnity of time but in Vertue neither is he that sings oftenest to the Harp but he that sings best is to be commended While thou art only in being 't is anothers When thou art a good Christian it is thy own That require from thy self that thou mayst not measure out thy Time ignobly in Vice so to lead thy life that thou mayst not be carried beyond the Mark Thou demandest what is the utmost space of Life to live to true Wisdom to confirm thy Will in all things to the Will of God is the truest wisdom When we die 't is not the longest but the chiefest end concerns us Death walks over all nor is it any very long space that we precede one another He that kills follows the slain 't is the least thing of which we are most sollicitous about For what is it to the purpose how long thou shunnest what cannot be avoided The best life is not the longest but the most upright Sect. 36. We do not live the greatest parts of our Lives I Cannot doubt the truth of what the Ancient Poet said 'T is but a liâ—…e term of life That we are said to live All the rest of our life is not life but only time both urgent Business encompasses us and Vices importune us lull'd in pleasure we have hardly any leisure to return to our selves we are held on at leisure for our selves but for others No man is his own man so that we spend the greatest part of our lives in not living at least we do not live to Heaven nor to God How much time does
our Meals our Recreation our Play our Discourse our Sleep our Idleness takes up How much do litigious Suits and Diseases snatch from us How many Thieves do steal away our Lives while we perceive not what we lose The following Verses though not so terse and neat very lively express our Madness A man lives fourscore years not often more Of which in meat and drink some half a score In play as many twenty years in sleep Till seventeen in our childish years we heap And nothing do for years diseases claim Therefore the time that we experd to frame Our selves to vertue and learning is in brief But the fourth part of all that tedious life What a little is left us of that which is our own many there are whom their Misfortunes will not give leave to take breath many whom their prosperity For we lay not hold upon time to stop the fleetest thing in Nature but let it slip as a superfluous thing and easie to be recovered What keeper of time so sparing that may not find something worthy to exchange with his time We trifile with the most precious of all things and there is no reckoning made of that which cannot be sufficiently valued Like them that sleep in Ships who are driven along by the Winds though they perceive not the motion and when they wake wonder to see themselves ready to be landed Thus the course of our life hastens away while we sleep and neglect the inestimable price of Time When we should wake for a better life we admire to see our selves at our Journeys end Death is to many as the Harbour to the Sailer he sails well that does not Shipwrack in the Port. Sect. 37. Delay is the greatest blemish of Life WE delay and put off every thing unless it be Vice which for the most part takes up our whole time In other things we are always more full of Promises and say to oue selves to Morrow this shall be done the next Week I will not fail to repent next Year I intend to lead a new life Thus Days Months and Years slide away while we procrastinate while we promise and never stand to our Promises Excellently Seneca Thou shalt hear saith he most people saying At Fifty I intend to retire at Sixty I intend to give over Business And whom dost thou take for Surety of thy longer life Who will warrant things to pass as thou disposest them Art thou not ashamed to reserve the Remains and Dregs of Life to God and to appoint that time for Devotion which thou canst no otherwise employ How late is it then to begin to live when thou art iust at the end of it VVhat a foolish Oblivion of Mortality is that to deser wholsom Admonition till the fiftieth or sixtieth Year and to seek to begin thy Life at an Age to which few attnin Sigismund the Second King of Poland because of his perpetual delay and heaviness in weighty Affairs was called the King of to-morrow Such are we certainly Men of to-morrow we delay all things most willing also if we could to put off Death it self but the business of dying admits of no delay suffers no put offs Therefore to use the old Proverb If thou wouldst be long old be old betimes which thou mayst be by suffering no delay VVe by losing the best of things lose all Truly said Chrysologus Then a man desires to do well when death has deprived him of the Opportunity of acting VVe stalk to death most commonly with the same steps as they that walk in their sleep first we begin to delay and procrastinate wholesome things then to act a little more closely then to neglect and omit altogether what things are to be done and so we sweetly sleep and perish O Mortals Over-late is to Morrow's life live to day pay your Salary to day mourn for your Sins to day for who has assured ye of to morrow VVhat may be done to day why defer ye to another day perhaps never to come To defer good Actions was ever noxious and over-late The greatest loss of life delay is still For who delays seems not to have a will Let us make haste therefore and consider how much we should add to Swiftness if the Enemy were at our back if we should perceive the Horseman just at the heels of the Fugitive This is the case Necessity drives let us make haste and escape let us shelter our selves in Security and often consider how amiable a thing it is to finish our lives before death The greatest comfort in death is to have delayd nothing Sect. 38. The Hunting of Death WIlliam the II. D. of Bâ—…varia Father of the Poor the Defender of all Religious men whom after his decease had the Tongues of all men been silent the Tears and Lamentations of so many Mourners at his Funeral had sufficiently â—…old This most Praise-worthy Prince I say when he returned home from the Council of Basil where he preceded in Caesar's place dream'd That he saw a Hart of an extraordinary bigness that upon the one side of his Horns he carried Bells on the other lighted Tapers This flying Animal was pursued by a Huntsman and his Pack all other ways being stopt the affrighted Beast fledâ—… into the Church-yard belonging to St. Marie's Church there the poor Hart falling into a Grave that was open'd for a person that was to be buried was there taken and killed Upon this the Prince awoke and examined with himself what the meaning of the Dream should be The next day also he declared to his Nobles what he had dream'd Several Interpretations were made upon it which when Duke William had heard I said he am that Hart who am shortly to end this mortal life I will be buried in the Temple of the Blessed Virgin The Event verified both the Dream and the Presages For in a short time Sickness and Death layd the Body of Prince William in the Grave while his Soul took her Flight to those Azure Mansions above A good Death is the beginning of a most blessed Eternity Sect. 39. VVherefore upon the daily sight of Funerals we do not consider Death THE Devil a most skilful Painter paints so well according to the Rules of Opticks that which is before us and nearest to us we may think most remote Thus as if we were to live a Thousand years we promise to our selves a long Security from Death Hence we behold Funerals and laugh as if it were never to be our Turn VVe daily die and yet we think our selves eternal Sir Thomas Moore that no Age might delude any Person with the hopes of a longer Life gives this Admonition As he that is carried out of Prison to the Gallows though the way be longer yet fears not the Gallows the less because he comes to it a little the later and though his Limbs are firm his Eyes quick his Lungs sound and that he relish his Meat and Drink yet this is still his
Affliction that he is upon his Journey Thus are we all carried to the Gibbet of Death we are all upon the way only parted by some little Intervals They do not leave us at our Death but go before us But thou wilt say I am in Health I perceive no likelyhood of Death Whatever thou sayst thou art upon thy Journey and we are upon the Road as thou art But I sayst thou have not attained my Thirtieth year Thou wert in the way at Twenty yea at Ten ev'n at one year nay at the first Hour only go on shortly thou wilt be at thy Journeys end But I sleep well relish my Meat and Drink well Fool that thou art Death minds none of these things We are in the way see where the Gibbet threatens thee But a little while and thou shalt expire and with thee all thy Pomp and Luxury dies All our Life is the way to Death Sect. 41. A most Compendious and the best Permeditation upon Death Happy to be in Death first learn to live That thou mayst happy live to dye first strive THis is the Sum of all this is the Art of Arts. To live well we must learn as long as we live and which some perhaps may more admire all our life long we must learn to dye So many great Men leaving all their lumber behind when they had renounced their Riches their Pleasures and their Offices have employed themselves in this one thing to the last that they might know how to live But many of these confessing they had not learnt their Lesson have departed this Life But how shall they know this that never endeavouted to learn Most Mortals care not for living well but for living long Some then begin to live when they are ready to leave the World Hence it is that we are empty of all those Comforts which we desire at the end of our Lives fearful of death and ignorant of living VVhoever then desires to learn the Art of living let him first learn the Art of dying Perhaps some may think that needless to be learnt which is but once to be made use of Therefore it is that we are with all diligence to apply our selves to this Study For that is always to be learnt of which whither we know it or no we can never make the Experiment The great matter is not to live the great matter is to dye Sect. 42. To day for me to morrow for thee FRancis the First King of France being tak'n by Charles the Fifth when he had read at Madrid Charles's Impress upon the Wall Plus ultra Farther yet added thereto To day for me to morrow for thee The Victor took it not ill but to shew that he understood it wrote underneath I am a Man there is no humane accident but may befal me Elegantly Gregory Nazianzene The Head quoth he grows gray the Summer of Life is at Hand The Sickle is sharpn'd against us and I fear least while we are asleep and lull'd in hopes the terrible Reaper come But thou wilt say old Men fear I am young Be not deceived Death is not perfixed to any Age. The same Bier to day carries an old Man to morrow beautiful Youth to day a strong lusty Man to morrow a Virgin or an old Woman Seneca speaks to the purpose Death saith he ought to be set before the Eyes of young as well as old Men For we are not summoned by the Censers Books wherein the Ages of every one are set down Such a Partial Citation might serve for War but not for Death The last Farewel and Admonishment of all dying Men is this To day I to morrow Thou But the Dead alter the Sentence and they crie I yesterday Thou to day Be mindful of Death be mindful of Eternity which I yesterday thou to day or to morrow shalt begin never to end with either Sect. 43. Therefore Live while thou hast NOT for thy Wit not for thy Body not for thy Pleasure not for thy Vertues sake but for Heaven and for Gods sake Live and Act as well suffering for God as acting and labouring For thou knowest not how long thou shalt subsist nor how soon thy maker will take thee away Most wisely admonishes the wisest of Preachers Whatever thou takest in Hand to do that do with all thy power for in the Grave that thou goest unto there is neither Work Counsel Knowledg nor Wisdom Therefore as the Apostles exhorts us Let us not be weary in well doing for in due season we shall reap if we faint not While we have therefore time let us do good unto all Men. Thou hast begun to Labour prosecute thy labour begun with a coâ—…tinual Industry Never cease nor intermit that Labour which may bring to Heaven For there is no moment of thy Life wherein thou mayst not gain and increase thy Heavenly Treasure In this manner therefore labour without ceasing The time of rest shall come which no labour shall ever interrupt The Life of Man is a Warfare upon Earth and like the days of a Bond-Servant are his Days A Hireling saith St. Gregory allwages the Pains of his Labour with the thoughts of his wages A Hireling is sollicitous least any day should pass him without work for he knows that the Night is for rest and that the Day is appointed for Labour Do thou therefore Labour while it is day while thou hast an opportunity to Work The Night cometh says the voice of Truth when no Man can work Therefore work while the Sun favours thee There is one that will pay thee for thy Labour Thou hast a perpetual and most accurate Overseer of thy work who is God who keeps the number of the Haires of thy Head so doth he keep an account of thy least Faâ—…lings and of the smallest of thy Actions done in Honour of Him Never question it he numbers all thy steps With one leap yea with one step thou hast finished thy whole Journey to Eternity but take heed that thou fiâ—…est thy â—…et right For such shalt thou be to Eternity as thou weâ—…t at thy Death Sect. 43. If to Morrow why not to Day THere is â—…ut one and that a most ponderous Chain that holds us fast the Love of Life which as it is not always to be contemned so there is an allay to be allowed it so that nothing may hinder us but that we may be always prepared to do that presently which is at some time to be done Life is not imperfect so it be upright VVhere-ever thy end happen if thy Life be good thy end is safe St. Austin Bishop of Hippo went to visit another Bishop of his Familiar Acquaintance lying in Extremity to whom as he was lifting up his Hands to Heaven to signifie his Departure St. Austin replyed That he was a great support of the Church and worthy of a longer Life to whom the sick Person made this answer If never 't were another thing but if at
any time why not now Death calls upon all Men alike Thither we must all come sooner or later of that we are certain we doubt not of that thing but of the time VVhat then Does not he seem to be the most fearful and imprudent Creature of all who with so much earnestness desires the delay of Death Would not he be the Laughing-stock of others who being Condemned among many should beg to be the last Executed Yet this is the Folly we are guilty of We think it a great happiness to die last The Capital Punishment is destined to all and by a most just determination Now what matters it whether we go out first or last out of this Life as Men go out of a Theater We must depart it then at any time why not now To day perhaps Death spares us That 's nothing to Morrow he will be with thee The Sword will seize thee a Stone waits for thee a Fever lyes in Ambush Thou art never nor in no place safe There 's a necessity of going If then to Morrow why not to Day If at any time why not now Sect. 44. Why Death is Terrible DEath is the same to all Men but the Wages by which it happens are various One expires while he is feeding another slumbering falls into an Eternal Sleep another in the act of Impiety extinguishes Here one drops by the Sword another Drowns in Water another Fires consumes Some by the sting of Serpents die while others are Buried in the sudden fall of Ruins Others by the Contraction of their Nerves are tortured to Death Others are cut off in their Youth others in their Cradles Sometimes an Infant comes into the World to take its farewel of Life The Exit of some is milder of others harsher But how mild and gentle Death may seem to be however it brings something of Horrour with it and that for this reason because it seems to deprive us of many Happinesses and to take us from that plenty to which we are accustomed This love of our selves and desire of self-preservation is the Chain that clogs us There is also a natural fear of darkness to which Death is thought to be our Conductor which has engaged the Wits of many to augment the Terrours of Death But that which most augments the fear of Death is this that present things we know whither we are to go we know not and therefore are afraid Therefore is the Mind to be enured by much Exercise that it may not be afraid of that Eternity into which we are to enter Eternity is that we are to think upon day and night as they that would bring themselves to endure hunger must enure themselves to fasting by little and little So the Soul that is to be translated from this inconstant World to a stable Kingdom must accustom it self to endure Eternity Let it every day salute the Gate of Eternity every Moment believe that it waits there Whatever it acts let it act for Eternities sake and only observe this one form of action I read I write I paint I meditate I watch I speak and all for the sake of Eternity Whoever aspires to Eternal Triumphs let him learn to Combat Eternity Sect. 45. Death is sudden but beautiful CHaeremon as Palladius Bishop of Helenopolis witnesses while he sits while he works while he acts as a healthy person dies So sitting so working he was found but dead Vertue can beautifie any sort of Death Philemon a Comedian contested with Menander perhaps not his Equal yet his Emulator This Person recited upon the Stage a play that he had newly made But when he was moving the more sprightly Affections in his third Act a sudden shower scattered the Auditory Thereupon he promised the rest the next day The next day a vast multitude met together in so much that the Theater was thronged but no Philemon came Some blam'd the slowness of the Poet others excused him But at last tyred with expectation and sending to seek him the Messengers found him dead in his Bed His Book was in his Hand and his Eyes fix'd upon his Book So that the Messengers stood a while astonished at so sudden an Accident and the Miracle of so lovely a Death Returning to the people they related that they expected Philemon had finished his last act at Home leaving the World to give him their last farewel and plaudite to his Friends a sad occasion of Mourning and Lamentation For that now a Noble Poet having put off the Mask of Life his Bones and not his Verses where to be read If we look at this present Life the most wish'd for death is to die not fearing death But much more desireable is it to die in action and to be busie at our work that death it self may not prove idle It was the wish of Cyprian the Martyr to be slain for the sake of God while he was discoursing of God It is a high Encomium for any Man that not only the Devil but neither Death himself should find him idle Sect. 46. VVe must watch and pray BEcause ye know not at what Hour the Son of Man will come The Romans watched in their Arms yet sometimes without their Shields that they might have nothing to lean upon to invite them to sleep It is thy duty to watch O Man and to watch armed Ardent Prayers to God are the true Arms of Christians The Shield that encourages sleep is the vain hope of a longer Life The frequent Cries of the Roman Souldiers in their Watches were Wake wake Mars wake Thus they encouraged one another to constancy in watching The Heaven it self day and night waking and incessantly toyling admonishes thee to watch Dost thou grow deaf or art thou falling asleep Hear the voice of Christ watch and pray According to the relation of St. Mark Christ made a Sermon in the Conclusion whereof he thrice repeats these words first Take ye heed watch and pray Secondly Watch ye therefore for ye know not when the Master of the House cometh at even or at midnight whether at the Cock-crowing or at the dawning lest if he come suddenly he find ye asleep Lastly And that I say unto you I say unto ye all watch With the same Admonitions and by the Mouth of St. Matthew he cries to us Watch ye therefore for ye know not what hour the Lord doth come And again Watch ye therefore because ye know neither the day nor the hour The same he repeats upon Mount Olivet Watch and pray lest ye enter into Temptation Upon the same Text he preaches in St. Luke Watch ye therefore at all times praying The same watch ye how often doth St. Paul reiterate These claps Thunder upon us to shake off all sleepiness and drowsiness from us We are deaf yea dead indeed if these loud Exhortations will not wake us Whoever thou art that sleepest in Vice awake Thou knowest the Fate of the Egyptians The slaying Angel enter'd Egypt
and made a vast slaughter Remember the Lot of the Ten Virgins There was a Call in the middle of the Night and they that were prepared were admitted to the Nuptials but the drowsie Sleepers were excluded Dost thou remember the Folly of the Gluttonous Servant His Lord came unlookt for and at an Hour when he least thought of him Hast thou considered the good Father of his Family He wakes at all Hours that at no time the House-breaker may get in Dost thou remember thy Saviour He was Born at Midnight And probable it is that he will come at Midnight to the last Judgment of the World Therefore watch and believe every day thy last Sect. 47. VVe are to trust in God HE whom God assists though in the midst of the Waves of the enraged Sea he shall be able to withstand the Storm with a Couragious Heart Let Troubles surround him let Sorrows overwhelm him let the Devil roar and grin a Soul that trusts in God need never be afraid Though Hell be moved and the World tumble fearless he shall behold the Ruins he shall rise a Victor and like the Marpesian Rocks contemn the vain threats of the Ocean Thus Job thus David behaved themselves Job speaking to God with a firm Confidence in him Set me saith he by thy side and let the hand of whomsoever fight against me He provokes and Challenges the Camp of the Enemies of God let come who will he is ready to meet them But saith David though I walk through the midst of the shadow of Death I will fear no evil for thou art with me Behold a strong Faith Though I am in the extremity of danger though wrapt in the horrid darkness of Eternal Night and that Death stood nearer than the shadow to the Body trusting only in the presence of God I will despise all those Terrors Most certain I am that in his presence there is a most safe and impregnable Refuge For because the Lord is my Aid I will not fear what Man can do unto me The Lord is my Light and my Health Whom shalt thou fear If Armies were Encamped against me my Heart shall not be afraid Though I were to withstand the power of a whole Battel my Confidence should be in God VVe are to trust in God so much the more by how much the less we can trust to our selves He ranges his Army under the Enemies VValls who trusts in God To trust in God is to be above all Enemies Sect. 48. VVhen it shall please God TO a Blessed Life a long Series of years contributes nothing neither is Life to be reckoned by years or wrinkles but by just performances But that When disgusts the most part of Mortals They know they are to die and are willing to die but not yet They are willing to pay Nature her Debt but not yet They desire to be loos'd from the Chains of the Body but not yet So ingeniously do we poor Mortals rave We desire an end of our Miseries but not yet we would be Blessed and Happy but not yet We would and we would not die We are unjust to complain at the same time that we are miserable and that our Miseries are at an end There is no reason to grieve or weep when we cease to be what we were unwilling to be Is it because thou wouldst have many steps to thy Death that thou buildest thy self so high a Gibbet and is it because thou wouldst take a slow prospect of thy Funeral that thou desirest so many years Alas thou art to go either to day or to morrow Tobias the worthy Son of a most worthy old Man but old himself attain'd to the Ninety ninth year of his Age. Yet when Ninety nine years were expir'd in the fear of God they Buried him with joy Could Tobias in our judgment Exposlulate with God or complain Why Lord dost thou now break off my Life Why didst not thou permit me to make up the full hundred What other Answer would God return It so pleas'd me Now die and reckon all thy past years as clear gain Therefore we must die when it pleases God not when it pleases Tobias Raguel or Ananias But I know what deceives many When Death knocks we believe the Exactor comes before his time Fools then 't is time when it pleases God Wherefore do ye delay Wherefore do ye pretend immature Age Wherefore do ye expect a Truce Wherefore do ye think upon delay Thou were ripe for Death long before But grant thee thy own time thou wilt be never the more ready or the more prepar'd After all thou wilt desire delay the more thou stay'st perhaps the less prepar'd Delay has made many the worse 'T is a bad preparation for Death to be unwilling to die He has perform'd half of the Act who now is willing The desire of Death is to be shaken off and thou art to learn that it matters not when thou sufferest whatever it behoves thee to suffer How well thou hast lived is the main business not how long and often it happens well when there is no delay Therefore lay all hankering thoughts aside and thus resolve with thy self whatever God pleases let that be done Sect. 49. VVe must have recourse to God in all things ALas poor miserable Creatures alas insipid Fools When we are ill we take our flight over the whole Orb with the wings of our Thoughts We beg petty Comforts from things Created with an ignominious Beggery VVe call Friends and Enemies to our aid we implore the help of all only God we pass by or at least apply our selves to him last of all VVhat madness is this to desire help from those that cannot afford it not to desire it from him who alone can give it us Therefore whenever and as often as thou art ill let thy first Groans thy first Prayers thy first Complaints be put up to God Open thy Cause to God declare to him all thy Sufferings VVhere dost thou fly about the VVorld and beg at the Cottages of Beggars VVherefore dost thou bow in vain to every Coach that whirls by thee Throw thy self at the Door of that only Rich Person who can free thy Soul from its necessities Thus did Moses who in all Cases of Doubt and Extremity had recourse to the Tabernacle where he consulted God himself Thus was Joshua deceived by the Gibeonites because he would not consult God before-hand Apply thy self to God in thy Afflictions and upon all other occasions The Woman that was troubled with an Issue of Blood for twelve years and had suffered many things of many Physicians at length came to the Physician of Physicians from whom alone she obtain'd that Cure which she could not have from many in twelve years It is a main matter to know from whom thou expectest a kindness It is an Argument of extream Poverty to beg from Beggars Sect. 50. VVE have said that recourse must be had to God in every thing
of Death in Sickness and not to be afraid of his coming Sect. 2. The sick Person to his Friends To Sickness To the beginning of a Mortal Disease To Death To Christ our Lord. To his Friends Hence with your unseasonable mourning This is not a place for Wailing but for Prayer But I depart early from you Early take heed ye mistake not I was ripe for death as soon as I was born yea before I was born What I was when born I know a weak frail body liable to all Reproach the Food of Sickness the Victim of Death Behold who e're thou art take Hope or Substance to Morrow not to be or else to be elsewhere To Sickness Must I then now be sick The time is come for me to try my self The couragious Man does not shew himself either in Battel or at Sea There is a Courage also in the Bed of Sickness Shall I leave a Feaver or that me We cannot always continue together Hitherto I enjoyed Health now my business is with Sickness Sickness I know is the first Messenger of Death I believe St. Gregory for that who truly and piously The Lord knocks saith he when by the anguish of Sickness he declares the approach of Death to whom we presently open if we receive him with Affection The very Fables teach me to receive this first Messenger of Death with a contented Mind They relate how that an old Man lay sick and when Death was ready to snatch him away the sick-man desired that he would defer the fatal blow awhile till he made his Will and prepared such other things as were necessary for so long a Journey To whom Death Fond Banquet for the Grave said he couldst thou not prepare in so many Years that hast had so many warnings from me already To whom the old Man I take thy Truth to witness I never had any warning from thee To whom Death reply'd Now I find old men will lye A hundred nay a thousand times I have admonished thee when I took away not only thy equal in years but also young Men Children Infants while thou lookst and wepst But I appeal to this Truth forgetful old man did I not forewarn thee when thy Eyes grew dim thy Hair waxed grey thy Ears grew deaf all thy proud Senses defective and thy whole Body wasted These were my Messengers these knockt at thy Doors but thou wouldst not be spoken with thou wert often and daily warn'd I can stay no longer come and go along with me He ill prepares himself for Death who prepares so late To the beginning of a mortal Distemper When I consider my Life the multitude of my Sins the small number of my Deeds good God I am pinn'd up and in streights on every side But it is better for me to fall into the hands of the Lord for his mercies are manifold than to live and multiply my years and my sins What I should be thou Lord knowest full well Perhaps I should fall from thy Graee should I live longer ' Death thou art at hand take me away so that I may preserve the Favour of my God or rather so that the Favour of God may preserve me which is the only thing O Christ Yesu which I beg of thee and through thee To Death Why with a slow Consumption cruel Death Dost thou deprive me slowly of my Breath Such preparation needs not for my end Strike quickly then for I will ne're contend Why shouldst thou spend thy Quiver on my head When one poor single blast will blow me dead For what is man A batter'd and leaking Ship that will split with one dash without the force of a Tempest the Body of man consisting of infirm and fluid parts comely in the outward Lineaments not able to endure Cold Heat or Labour that consumes and wastes of it self fearing its own nourishment the plenty or want whereof is frequently the ruine of it to himself only a profitable and vitious nourishment nicely to be looked after and preserved A life enjoyed at pleasure liable to a thousand Diseases and without Diseases devour'd by it self Do we admire at this once dying wherein thou mayst find private and concealed Deaths His smell his taste his weariness his watching the humours of his Body his meat and drink to man are deadly To Christ. I would not die but live he seeks to live That in thy love O Christ to die doth strive I do not stand in fear of those things which thou O God dost appoint for me I follow thee O merciful Father I follow thee And wherefore should I refuse when thou callest me nearer to thee 'T is much better for me to be dissolved and be with Christ. This is that which I desire For Christ is life to me and Death is gain Sect. 3. An Antidote against Grief WHerefore art thou troubled wherefore art thou perplexed Thou art in the hand of God and he takes care of thee But thou art afflicted and sick What evil can that be which proceeds from the Fountain of Goodness God would have thee to be his own and therefore shuts thee up and retains thee within the Lattices of Sickness least thou shouldst go astray from Heaven A little Bird weary of the Cage desires liberty but while it is in the Cage is both lov'd and sed by its Master While she is at liberty who can believe her free from the Fowler or from the Snare Thus believe me it is a great thing to be the Captive of the Lord thy God it is to be lookt upon as a great Favour to be bound a little while to be cut and wounded by him that will spare thee to Eternity Sect. 4. Not always Draughts of Sweetness GOD sometimes O sick Man gives the Cups of bitterness thou drankst the sweet Liquor while thou wert in health VVhy dost thou make Faces why dost thou refuse the Cup Think upon that of Job Shall we receive good at the hand of God and shall we not receive evil Ingrateful Mortals we know not the Benefits we receive but by losing them Thou wilt be a good Valuer of lost Health for the future Thou mayst remember also that when thou wert in health thou didst often recreate thy self beyond the bounds of Sobriety Now therefore let me perswade thee chearfully to take this bitter Cup and bear this punishment imposed upon thee for thy former Ryots Formerly at at the Latin Festivals when the Chariot-Drivers strove for Victory they that overcame drank Wormwood Do thou now drink that thou mayst overcome He undeservedly Metheglin sips That to the bitter will not lay his lips Sect. 5. The contempt of Death is a Christian Generosity NO Man ever govern'd his Life well but he that contemned it VVe are not so silly but that we understand we must one day die yet when Death approaches we hang back we tremble we lament But would not he appear to thee a very Fool that should weep because he had not lived
Death Hast thou not learnt in so many years calmly quietly and undisturbedly to die What art thou afraid oâ—… Commit thy self entirely to the wil of God and thy business is almost done If thou wilt believe those who have had a large prospect into Truth All life is a punishment Here I seasonably cite to thee the words of the wise Roman Being thrown saith he into this deep and unquiet Sea flowing with uncertain Tydes now advancing us with sudden encrease of Riches now again leaving us upon the barren Sands of greater Losses we can never stand fixt in any place We float up and down are washt one against another and sometimes we make an absolute Shipwrack but are always in fear Neither is there any Port but that of Death to them that sail in this stormy and tempestuous Ocean But every Mans Credulity deceives him and a willing forgetfulness of Death for the sake of those things which he loves Daily we behold the Funerals of persons known and unknown yet we mind other business and account that unexpected which was foretold us all our life-time before 'T is not the injustice of Nature but the depravedness of humane Reason that takes it ill to forsake that place to which it was admitted but of Courtesie He is unjust who will not leave the disposal of the Gift to him that gave it And an extream piece of Covetousness it is not to look upon what a man has received as gain but what he restores as a loss Ingrateful is he that calls the end of Pleasure an Injury A Fool who thinks there is no good but what is present immediately all pleasure leaves us and is snatcht away almost before it comes Over-narrow and circumscrib'd are his Joys who thinks he possesses only what he has and sees Therefore let us rejoyce for what is given and restore it when 't is requir'd Death seises upon one at one time he will pass by none Therefore let the Soul lie upon the watch and never be afraid of that which will necessarily happen which is uncertain and always to be expected I know not whether it be a greater piece of Folly to be ignorant of that Law of Morality or more impudent to deny it All Men all Creatures look toward their latter end who ever is born is destin'd to die and prepared for an Eternity Sect. 21. Certain Theses which the Sick are to contend against with all their might The first Concerning God T Is an Impiety against God the chief Parent of the World to complain in the least as if he should send a Sickness either too troublesome or too unseasonable Rather let us say with Job As the Lord pleases let it be done the Name of the Lord be praised And with the blessed Quire let us sing He hath justly done all things For whether God wound or heal he shews the Care and Affection of a most compassionate Father towards us The second Concerning the sick Party himself A more violent Disease requires not longer or more constant Prayers but a longer and more constant Patience by which whatever is accounted difficult is more easily performed The seasonings that make Sickness pleasant are frequent Groans to Heaven the remembrance of Afflictions suffered by all the Saints Repeated Ejaculations sometimes to the Holy Trinity sometimes to Christ for constant Patience and a happy passage out of this Life The Third Concerning other Men. We are to submit as well to the Physicians of the Body as the Soul To those that come to visit us in Sickness we are to shew a good Example of Patience and a composed Mind And though the Disease be grievous though many things afflict us though some things displease us other things are not done to our minds never to fret and murmur All our Troubles are to be season'd with the hope of Reward Our Deeds and Sayings to be rendred commendable by Submission and Patience Sect. 22. The Thirst of a Sick-man how to be cur'd MOst sick People are afflicted with Thirst especially they that are in Feavers We will shew them Fountains whence they may take their fill A Thief notorious for the murther of several was taken in the lower Austria and fastned to the Wheel where his Thighs were first broken to prolong the Torment of an extraordinary Criminal for a terrour to others But this Malefactor shew'd himself a man and began to be a most Religious Christian in the midst of his Torments for at every word he breath'd out nothing but Patience and Repentance He called upon God continually implor'd Pardon for his Crimes and like a Preacher began to dehort the Standers by from wicked Courses such as he had taken By this it grew towards Evening when the Multitude flockt some as Comforters of so great a Sufferer though indeed only as Spectators of a generous Patience For he prostrate to his Punishment that he might find a better Life asswag'd his present Pain with the Hope of future Happiness and gave God thanks who in his Wrath had remembered Mercy and had chastiz'd him to spare him But in that slow Torment which it was thought would have lasted three days he only pray'd a quick Death to end the Fury of his Pains or the opportunity of a Shower to asswage his burning Heat and Drought It was observ'd that he had the Assistance of both for towards Sun-set there fell a plentiful Shower and in short while after his Torments and his Life ended both together Behold O Christian thou hast also thy Wheel though a more gentle one thou art ty'd to thy Bed as to that Wheel And perhaps not only Pain but Drought may afflict thee Therefore that a seasonable Shower may fall upon thee cause thy Bed to be made in Golgotha at the foot of that Cross to which the Saviour of the World was nail'd from whose Body fell Showers of Blood There drink there refresh thy self there satisfie thy self being we'lassured that thou shalt be the more perfectly cured the more largely thou drinkest Sect. 23. The Sick-man's Handkerchief CRosildis the Queen of the Franks as Gregory Turonicus reports being cruelly used by Amalanc her Husband sent a white linnen Cloth dipt in her Blood to her Brother Childebert as much as if she should have wrote to her Brother and have sayd Seest thou these Marks Childebert and canst thou brook them Canst thou behold the Sufferings of a Sister and wink at them Wilt thou not revenge and defend me Behold O Sick-man Christ sends thee a Handkerchief nay two the one from Mount Olivet liliberally dyed in his Blood in the other thou feest his Face besmear'd with Sweat Spittle Blood and Tears while he dragg'd his own Cross to Golgotha These linnen Cloaths Christ sends to thee be-purll'd with his Blood wherein he has wrote these words This Sweat O mortals your Sins forced from me Can you see these and not abandon your former wicked life Certainly no person more truly bewails
not yet driven through thy Hands and Feet and yet already such plentiful Fountains of Blood flow from thee What will become of thee to Morrow when thy whole Body shall be but one Pool one continued Wound To day only Rivers to Morrow Seas of Blood will flow and this little Bed among the Olives will seem soft in respect of that cruel and severe Lodging upon the Cross. In either of these O my sick Friend lay thy self down and thou wilt presently feel ease from all thy pains Thou wilt easily bear thy own when thou considerest the Torments of thy Lord. Sect. 27. The Consent and Harmony of Humane with Divine Will AS there is nothing more easie for the healthy for the sick or for dying persons to do so there is nothing more profitable than to will what God will This is to be practised Day and Night Morning Noon and Evening perpetually constantly by Sick and Healthy and by all Men. Epictetus was a most wise Doctor in this by the baâ—…e Instructions of Nature I think that better saith he what God will have done than what I my self I wait upon him as a Servant I desire what he desires I wish for what he wishes Whatever his will is that is mine And that he may shew the manner how in all Humane Affairs the will of God is to be followed adding this Moreover Always saith he I chuse to will that which is done For whatever is done sin excepted is done by the will of God For which reason this most wise Philosopher admonishing every Man never require that those things which are done should be done according to thy Disposal But if thou art wise be content that things are done as they are He that accommodates himself to necessity is wise and is privy to the Humane Mysteries Epictetus discoursing more affirmatively of conforming the will of Man to the Divine Will I should desire saith he to be seized by death employed in no other business than in curing my will that being free from trouble and impediment I might say to God Have I ever violated thy Precepts Have I misapplied the parts which thou gavest me Have I ever accused thee Have I ever found fault with thy Government I fell sick because it was thy will Others fell sick but I willingly It was thy will I should be poor I was content I never was in command because it was thy Will I never for that reason covered or sought after Honour Didst thou ever see me the sadder for this Did I ever approach thee with a Countenance chearful Prepared to obey whatever thou commandest Wouldest thou have me abandon the Gaiety of Masks I am gon And I return thee most hearty thanks that thou wilt be pleased to admit me to thy Enterludes to behold thy Works and understand thy manner and order of Government Let such a Death as this seize upon me either Thinking VVriting or Reading O Heavens How like a Christian how like a Wise Man how like a Divine Person What do we do O Christians What shame possesses us if we blush not at these things We are Brute Beasts yea Stones and Rocks if our Sences return not to us upon this bright and resplendent Information of Nature But let the Rebels to Divine Will hearken let them hear and answer to Epictetus requiring from them nothing but what is iust Shew me saith he any one who is sick and happy in danger and happy that dies and is blessed Shew me saith he a Mind that is of Gods Mind one that never accuses God nor Men finds fault with nothing that befalls him who is in wrath with no Man who envies no Man then shew me the person who of a Man desires to become a God Certainly it may be done by this Conjunction of wills Therefore let not the sick person refuse to be wise with the same Epictetus And set him say Carry me O God and thy Divine Will whither I am by thee appointed For I will follow cheerfully For if I obstinately and wickedly hang back I shall be compelled to follow Therefore if it be the will of God let it be done Therfore let us in all things in Sickness in Death submit to the Will of God or let us confess our Antipathy and Aversion against all that is good and right He desires to be wicked who for the nonce refused to be good Sect. 28. Dèspair to be prevented THere is nothing more dangerous than despair nor can the Enemy of Salvation find out any thing worse for Man For all other things are mitigated by their own Cures This is the chiefest and the last of Mischiefs so that when it oppresses the Departing Soul there is no room for any remedy Therefore is it always especially in the end more vehemently to be withstood because it then presses on with greater force and there is no delaying such Councils as are fit to be taken for thy Salvation The neglect of the last Hour is altogether irreparable He shall never rise again whose fall is deadly there Therefore at length awake O sick Man 't is better never wake till the Evening What is ill delayed is worse omitted Lift up thy Eyes to Heaven the Breast of thy Crucified Lord is always open his Embraces always expanded his Wounds always prepared to health Neither is there any necessity of long Prayers Repent that thou hast been in an Error and thy desire possibly is granted Say from thy Heart I have sinned Thou maist hope God is propitious to thee Promise amendment and thou maist obtain pardon There is no sin of Man so great but the Mercy of God is above it Hope for this Hope maketh not ashâ—…med The Lord is loving unto evert Man and his Mercy is over all his Works Here the Lord himself Is my hand shortened that it might not help or have I not power to deliver But we are for the most part altogether deceived Fervent in sin after sin committed cold We exult in sin despair when we remember our sins Many sin out of hopes of pardon Both bad but this latter far worse Therefore cast away that fatal burthen of sin There is one who being sought to will take it from thy Shoulders who has taken greater burthens from others to whom there is nothing hard or difficult Only do thou make no delay And though there be no excuse for a slothful delay yet a late amendment is not without commendation It is better to repent late than never Therefore take to thy self Courage and Breath a few Tears will extinguish the Flames of Hell An humble and a contrite Heart God will not despise Sect. 29. The hope of better Life mitigates our Miseries VVIth Seneca I demand of thee O my sick Friend why dost thou wonder at thy Miseries Thou art Born therefore that thou shouldst lose that thou shouldst perish that thou shouldst hope that thou shouldst fear that thou shouldst disquiet others and thy self too that thou
Torments shall bring me certain hope of Death For I know that while the pains as it were of Childbirth Crucifie me the Rest and Tranquility of another Life is preparing for me and that the Mercy of God shines over me either inflicting Death or defending my Life Therefore let not God be delayed through any commiseration of me For if I die I shall escape free and secure from my Sins nor shall I ever any more resist the will of God as one that has left this Life and the Inconstancy of Mortals Yet I am very much afraid of my weakness left I should faint in the right road and in my holy purpose Seeing then that hitherto through the Mercy and Grace of God I have remained stedfast in the truth I would not depart from the Innocency of my Life though I have a firm hope that it will never be that I shall contradict the will of God but rather that I may be always able to attend and wait upon it Which when God shall be pleased to fulfil in me I am so far from praying against it that I shall rather esteem it as a great favour For when I ought to endeavour to be holy there is nothing which I can receive at the hands of the most holy and pure of Spirits God that can be harmful if not rather profitable for me Come then pains and exercise my patience as God has given ye leave To begin to die and not to be in pain scarce happens to any Man Through pains we pass to Death That is the high road A little while we must be in pain that we may not be in pain to Eternity Sect. 33. Patience mitigates all pains PAin is a sharp cruel horrid sad bitter thing contrary to Nature hateful to the Sences yet which by the assistance of our Age may be mitigated or else little or nothing felt He that in this Combat unwillingly turns his Back but makes a resistance cordially and with all his might is always Superior always gets the Victory Why O Clay dost thou murmur against the Potter He designed from Eternity one Vessel for Honour another for Dishonour another for another use yet all Brittle and Mortal Wherefore then dost thou repine Complaints and Repinings are but an addition and increase of the Distemper For nothing so much exasperates the heat of a Wound as the impatience of enduring the pain All repining turns to its own Torment Thus while the wild Beast moves the snare he is taken Thus while the affrighted Birds disorder the Lime-twig they hang by the Feathers There is no Yoke so strait that does not less hurt him that bears it willingly than him that resists There is but one mitigation of terrible pains which is to suffer and submit to necessity Wherefore then dost thou add a Disease of mind to sickness of Body Making thy self more miserable by murmuring and provoking him the more thereby who beholds the Sufferings of Men from above and considers their Patience with a design to reward it But the sick Man objects thou canst not make me not to feel what I feel My tender sick Friend if no where else at least suffer patience to inhabit in thy Ears I do not deny pain to be pain but I say it may be lessened by patience Which if it take not away all sence of pain yet it gives thee the Victory over pain while thou hast strength to endure it manfully Therefore the Mind is to be roused up to be armed and embattelled against its Enemies An unprepared and impatient mind is dejected at the least Misfortunes like a Coward that upon the sight of the Enemy throws away his Arms and flies thus the thought of pain Exanimates a sluggish mind which had it held but out the Buckler of Patience had proved a Victor over pain Patience not only augments the Courage of the Mind but mitigates the sharpness of the pain So that if it be never so violent however begin then to hope Excess of pain promises an end For extremity of Grief is the beginning of Joy This is the Law of Contraries the one arises from the conclusion of the other But are we not ashamed that so many Christian Boys and Girls have joyfully endured what we Men could not bear without weeping and complaints Why tremblest thou Resume thy Courage hope in God the end is at hand The pains are terrible but short And it is a Noble thing for a true Christian neither to give way to pleasure nor to pain Sect. 34. An Example of Patience in a Beggar BEhold I beseech thee lying at the Pool of Bethesda a Beggar a Beggar do I say Yea a diseased Beggar Alas Poverty it self is a disease long and tedious enough If pain of the Body attend it the evil is redoubled which cannot be endured but by a double portion of patience as in this Paralytic He was so indigent that no body would help him into the troubled Waters No body would so much as compassionate his Poverty Ah. What a hard case it is to be at the same time both poor and sick This Mans Disease was not of a Months or a Years standing He had lost the uâ—…e of his Limbs Thirty and Eight years a breathing Carkass a Funeral before Death and buried while he yet lived Sick people think a Day a Month a Month a Year a Year an Age How many Ages could this Man but think so many Years Yet behold his patience he lost not his meekness of Mind Neither in this desperate Sickness had he wasted all his hope and patience He envied no body he repined at no body he reproaches no body He accuses no Man condemns no Man wishes no Man his ill Fate Neither does Curse himself nor the day of his Birth nor blame Fortune nor his Parents much less does he murmur against God complain of Heavens Cruelty or stand upon his own Innocency nor does he chide the slowness of Death Nor does he prepare to make himself away but patiently expects help and still hopes nor is he importunate with Christ contentedly satisfied that he had only not concealed his Miseries from his Saviour Thou who art sick canst thou imitate this poor Man Certainly thou oughtest or else thou canst not hope for Heaven Sect. 35. A Type of Patience in a Great Prince THou maist complain that either still Saints or vulgar and mean people are propounded as Examples of patience Why then O Man canst thou not imitate Christ upon the Cross St. Lawrence upon the Gridiron Imitate Lazarus waiting for the scraps Imitate Alexius in the narrow Dungeon and there ending his Life But there are State Examples Certainly there are not wanting Examples for thee to follow Behold great Princes who but few years ago so took care of their Bodies as not to neglect the health of their Souls Bishop Daniel when complaints were brought him that the wild Beasts spoiled the Corn. 'T is well said he I will soon
Divine Love nor will I any more let thee go Now to the World and all worldly things I bid adieu Now rejoicing I come to thee O God Nothing O sweet Jesu nothing shall separate me from thee For I am united with thee O Christ In thee will I live in thee will I die and in thee if it be thy pleasure will I remain to all Eternity No more do I live now but Christ liveth in me My Soul is weary of this Life I desire to be dissolved and be with Christ and to die a Gainer Now will I fear no evil walking in the shadow of Life because thou O Lord art with me As the Hart panteth after the Rivers of Water so panteth my Soul after thee O God My Soul hath thirsted after God the Fountain of Life when shall I come and appear before the Face of my God Bless me O Loving Jesu and dismiss me in peace because I am now truely thine and to all Eternity will I not forsake thee What have I now more to do with the World O my sweet Jesu Into thy Hands Lord Jesu I commend my Spirit Receive me O Celetial Love that I may be happy in thy Embraces to all Eternity and may for ever rest in thee A Conclusion of the Second Chapter To the Reader THese things I have therefore said for the comfort of the Healthy and the Sick that they may not be altogether without Comfort partly to stir them up to vigilancy partly to strengthen them that they may overcome prepared against all Assaults of Death An ill death is not only the worst but the most indeliable and inexpiable of all Errours in the Word Now I come to give some Precepts to the Dying not â—…o see them read but to be read in health to profit them in that dreadful Hour CHAP. III. The Remembrance of Death is represented to Dying People Sect. 1. The Art of Dying well is briefly Taught NOT to know how to die is the most miserable piece of Ignorance in the World Therefore that we may learn that which we ought to learn all our Lives there are five things that conduce to good Death First A free and undaunted Mind This is that which is of chiefest moment and upon which the rest depend It is a great satisfaction for our offences so willingly to abandon'd what is most dear to us Therefore saith David an Offering of a Free-heart-will I give unto thee There is nothing so acceptable to God nor so profitable to Man as a free and ready Mind and a generous Trust in God Secondly A Will made and Debts discharged 'T is an Errour never to think of a Will till Death is at the Door Dispose of thy Goods while thou art well in thy Sences Moreover as to the giving away of such things as are at our disposal Sect. 2. Nine causes why we are to Die with a contented Mind BEfore all things consider the death of thy Saviour and thou wilt fear thy own with a most contented Mind Compare I beseech thee thy Bed to his Cross thy Pillows to his Thorny Diadem thy Food with his Gall thy Drink with his Vinegar thy Pains with his Torments Thou didst die in the midst of thy Friends and Comforters he in the midst of his Enemies and Revilers Thou among thy Helpers and Assistants he expir'd deserted by all For thy health so many Medicines are still prepar'd His extream thirst wanted the refreshment of cold Water Yet he the Lord and chief of all Thou a Servant most vile and mean Him all these Miseries befel both Innocent and Undeserving thee for thy Deserts and Impiety And therefore thou hast no reason to complain 2. The chiefest Grace of the Supream King is a Good Death To die well is to avoid the danger of Living ill But he dies well who dies willingly Who does not readily rise from a hard Bed They only desire to lye long who cherish'd by the heat are loth to leave a warm Nest. If it be ill with thee in this Life wherefore shouldst thou not willingly pass to a better If well 't is time for thee to make an end lest Prosperity cast thee as it does many into a late but fatal Ruin 'T is a hard thing for the Fortunate to die How many Men are Condemned to perpetual Torments who had they dy'd Children or young had gone to Heaven 3. The Saints and all our dearest Friends invite us to them But saist thou we must leave our Friends and Companions Unadvisedly spoken thou art going to them Where are thy Parents Dost not thou hope in Heaven And that thou shalt also go thither But these are things uncertain and only hoped for Very right there is no Man hopes for what he sees or is certain of And therefore God affords thee an occasion for that Vertue He commanded thee to hope for Heaven he would never promise it thee certainly And yet thou art carried thither still with a certain hope though to a thing to thee uncertain A Creditor has no reason to mistrust a Faithful Debtor God is become thy Debtor Consider thou to whom thou art a Creditor Doth not St. Paul cry out with joy I know whom I have believed 4. Consider O Man of little Soul the extraordinary alacrity of Mind and the ardent desire to die of many Martyrs who contemn'd all the preparations of Death and suffered the severest Torments with a smiling Countenance Certainly neither Death nor Labour is terrible but the fear of Death or Labour Therefore let us applaud the saying of him who said Death is no evil but to die shamefully Children are frighted with Hobgoblins for want of knowledge What is Death A Hobgoblin Turn the Argument and thou shalt find it so Yet neither Children nor Infants nor Madmen fear Death and therefore 't is a most shameful thing that reason should not afford us that security which reason produces Death is a Tribute and a Duty to be paid by all why then art thou troubled Why dost thou not pay the Debt thou owest for Death allows no priviledges No Man was ever exempted or shall be The World saith St. Basil is Mortal and the Region of them that die 5. What is a long fear of Death but a long Torment Dost thou live long Thou art long in Torment Well said Tertullian That is not to be fear'd that frees us from all fear But thou wilt say 'T is a terrible thing in Sickness to foresee Death creeping on by degrees Worm of a Man what wouldst thou have Did not thy Saviour Christ foresee his Death and that a most sharp one for thirty years and more Art thou better than he But because thou dost not so much fear Death as the previous Inconveniences of Death hear Epictetus And shalt not thou saith he depart with a firm and constant mind but trembling and cowardly because of thy fine Cloaths or thy gaudy Silver Plate Unhappy Man Was it thus that hitherto
between David shew'd his fear of Death when he cry'd out Lord take me not away in the midst of my Age. Neither was Abraham Jacob nor Elias free from that fear though it were but moderate Arsenius a Man of a Hundred and Twenty years of Age after he had served God Five and Fifty years being ready to depart the World began to be afraid and to shed Tears which his Friends admiring And dost thou Father cry'd they fear death To whom he Verily said he ever since I have taken upon me Religious Orders I have always been afraid of this Hour To which purpose Seneca spake very perspicuously Therefore saith he the stoutest Man while he is putting on his Arms looks pale and the fiercest Souldiers knees tremble a little at first Charles the Fifth in all Warlike Expeditions most Couragious in all Dangers most undaunted yet when he put on his Armour before a Battel was always wont to look pale and quiver for fear but after his Arms were on like an Armed Giant breathing nothing but a Lion-like Valour like an Iron Giant he flew upon the Enemy Thus the best of Men desires and fears Death But it is better to die with Catâ—… than to live with Antony He overcomes death who dextrously suffers himself to be overcome by Death Sect. 5. An Ill Death follows an Ill Life AS the Tree when it is cut falls which way it bends So which way we bend when we live that way we fall when we die It would be a strange thing that a commendable death should conclude an ill-spent Life A Courtier of King Kenred who studied more to please his Lord than his Saviour Christ when he came to die he did not so much seem to neglect as to delay the care of his Soul But at length seeing the Devils triumphing about him with a List of his wicked Actions in despair he expir'd When the Impious Chrysaurius desir'd respite respite but till Morning he expir'd with a denial Thus Jezabel and Athaliah thus Benhadad and Belshazzar thus Antiochus and thousands of others as they liv'd so they ended their days Sect. 6. A good Death follows a good Life MOST truly said St. Austin That is not to be thought an ill death which St. Ambrose gives us this Rule A sincere fidelity and a discerning foresight Or Charity with Prudence and Prudence with Charity Thirdly Sole care of Salvation This is the one thing necessary St. Austin ten days before he died admitted no body to see him but the Physician and the person that brought him sustenance and that at set Hours All the while employing himself in Prayers Groans and Tears leaving this Rule behind him That no Man ought to depart hence without a worthy and competent Repentance Fourthly To Receive the Sacrament In this Affair delay is always dangerous Fifthly An Entire Resignation of thy self to the Divine Will All Men perhaps cannot shew an undaunted Spirit but all Men can shew a willing Mind Therefore let the sick Patient often repeat those words of the Lord Christ Even so O Father for so was it thy good pleasure He cannot well miscarry that so effectually reconciles himself to his Judge Sect. 7. How to recover Time lost WHoever he be that desires to recover his lost time let him remove himself from all time and place and betake himself to that Now of Eternity where God lives In God all things lost are to be found Let Man plunge himself into God in this manner Most Eternal God O that I had liv'd as purely as obediently as holily from the beginning to the end of the World as all those Men did who best pleas'd thee in the practice of all manner of Vertues in continual Miseries and Afflictions Oh that I might be able to bear thee that Love wherewith all the Blessed and all thy Holy Angels bear thee For all that I can do and more is due to thy Mercy and Love But now O Lord have Mercy upon me according to thy Knowledge and thy good Pleasure He recovers his lost Hours who sincerely grieves for having lost them Sect. 8. A short Life how to be prolong'd A Man of an upright Mind is to live not as long as is convenient but as long as it behoves him Wisdom cries out though he was soon dead yet fulfilled he much time For how has he not fulfill'd all times who passes to Eternity For as much time as he has spent not in Series of Years or Number of Days but in Devotion and an unquenchable desire of profiting in Piety so much does he deservedly claim of true Life For he retains in Vertue what he lost in time And therefore an unwearied study of profiting and a continual going forward to perfection is reputed for perfection Sect. 9. There is an End of all Things but of Eternity 'T IS the Sence of St. Gregory all the length of the time of this present Life is known to be a point and has its end Which the same Gregory confirming 'T is but little all that has an end For whatever tends to a Non-Entity by the course of time ought not to seem long to us Those very moments that seem to delay it drive it on St. Austin is more plain All this time saith he I do not mean from to day till the end of the World but from Adam to the end of the World is but a drop compar'd to Eternity All things else have an end but Eternity has none There is nothing in the World but has an end Banquets Balls Pleasure Laughter have all an end but Eternity has none Wherefore then do we set our Minds upon vain things Nothing but what is durable will delight a great Mind Whatever had a beginning shall have an end only Eternity has no end Why boasts the fond vain-glorious World Whose Joys are transitory Like to the Potters brittle Ware Is all her Pomp and Glory Ah! where is Solomon the Wise Or Sampson strong in Fight Where is the lovely Absalom Or David's dear Delight What is beceme of Caesar now VVith all his Trophies around VVhere 's Aristole Tully where In Learning so profound So many Men of Might and Fame VVith all their Honour won In the short twinkling of an Eye Are vanish'd all and gon The fleeting Banquet of our Joys Swift as our shadows run In the short twinkling of an Eye Thâ—… are vanish'd all and gone Sect. 10. The Consideration of a Dying Man SAith the Master of Patience Job The waters pierce through the very stones by little and little and the Floods wash away the Gravel and Earth so shalt thou destroy the hope of Man Thou prevailest still against him so that he passes away Thou changest his Countenance and puttest him from thee Job c. 14. v. 19 20. How few Ceremonies God uses when he would send a Man out of this into another World He changes his Countenance and commands him to be gon VVhen death is at hand the whole Face is
changed The Nose becomes sharp the Eyes sunk and hollow the Skin of the Forehead hard and wrinkled the Colour of the Face grows pale with several other Mortal Symptoms that make such a strange and dismal alteration in the Countenance that it seems to be quite another thing So that when God changes the Countenance of Man he sends him forth Go now saith he go Man into thy House of Eternity Upon so small a point of Death depend so many Ages not to be numbered by Ages Sect. 11. Of Dying in a standing Posture IT was a saying of Vespasian That an Emperor ought to die standing I also say that it becomes a Christian to die no otherwise than standing In the year 1605 at Vienna the Night before Christmas day a Souldier standing Sentinel in a small wooden House was frozen to death in the Morning he was found standing but not watching for he had finished the VVatch of the Night and of his Life both together In the same manner died another who was frozen to death and had done Living before he had done Riding for the Horse knowing the way carried his Master to Constance into his publick Quarters very faithfully Q. Curtius testifies that some of Alexanders Souldiers were frozen to death against the Trunks of Trees and were found not only as if they had been living but as if they had been talking together being all in the same posture as death seized them VVe read that Leodeganius the Martyr having his Head cut off raised himself upright and stood immoveable for above an Hour Peter also the Martyr being upon his Knees yet kneeled upright after his Head was off In the times of Dioclesian and Maximilian Ursus and Victor the Martyrs after their Heads were cut off walked with them a good way in their Hands And so did not only die standing but stood after they were dead Thus it becomes a Christian to die standing and a dying Christian must stand and fight he stands and fights well who being supported by God fears not to die Sect. 12. Some dead before death ' T VVas a wise saying of Alexandridas That we should die before we are compelled to die St. Paul makes this Asseveration I die daily Gregory the Great describing his own condition Me faith he bitterness of Mind and continual trouble and pains of the Gout so violenly afflict that my Body is as it were like a dried Carkass in the Sepulcher so that I am not able to rise out of my Bed Cosmo de Medici lying at the point of death and being ask'd by his Wife why he shut his Eyes so especially when he was awake made answer I desire so to accustom them that they may not take it ill to be always closed 'T is the best way of dying then to shut the Eyes when any Allurement of pleasure assails them O shut thy Eyes and so die that thou maist not always die whoever thou art that lovest Integrity Most wisely Seneca Councels Lucilicus Endeavour this before the day of thy death that thy Vices may die before thee Sect. 13. Of those that have been Buried by themselves PAcuvius Tiherius Caesar's Procurator in Syria so largely endulged himself every day to Drinking and Gluttony in that manner that he was carried from his Dining-room into his Bed-chamber in the midst of the Applauses and Symptoms of his Domestick Servants that all the way sang to him after the manner of a Funeral Dirge Vixit vixit He hath lived he hath lived what was this but every day to cause himself to be carried forth and buried Of whom most excellently Seneca What saith he this Man did out of an evil Conscience let us perform with a good Conscience and going to sleep let us chearfully sing vixi I have lived if God add to morrow to our Lives let us gladly accept of it he is the most happy and the most secure enjoyer of himself who without any sollicitude expects to Morrow Labienus who furiously Satyriz'd upon all Men and was therefore called Rabienus so far hated that all his Books were burnt this Labienus could not brook nor would survive the Funerals of his Will but caused himself to be carried into the Monument of his Predecessors and there to be shut up Nor did he only put an end to his Life but Buried himself alive But more to be admir'd was he who being buried alive was unburied when dead Storax a Neopolitan a Man some few years since of great Wealth delicate and proud who being Keeper of the publick Stores of Provision when he had been tardy in his Office drew the fury of the samished Multitude upon him he seeking for refuge hid himself in the Sepulcher of St. Austin where being fonnd at length and stoned to Death he was prosecuted with that rage that the people tore his Flesh bit from bit and threw his broken Bones about the Streets which produced this Epitaph ' upon him Storax who living in a Tomb lay hid Yet wanted strange to tell a Tomb when dead Albertus Magnus the wonder of his Age having resigned his Miter of Ratispine returned to Cologne to the Learned Poverty of his Order There he lost the remembrance almost of every thing as had been foretold him Yet was he not so forgetful but that he remembered every day to approach the place of his Burial where he constantly said his Prayers for himself as if he had been Buried S. Severus Governour of Ravenna entered into his Monument alive and placing himself between his Daughter and his Wife which had been dead some years before expir'd upon the place Macarius the Roman stood three years Buried up to the Neck in Earth Philotomus a Presbyter of Galatia lived six years among the Sepulchers of the dead that he might overcome the fear of Death Philemon of Laodicea as Suidas testifies the Disciple of Timocrates the Philosopher and Master of Aristides in the Six and Fiftieth year of his Age threw himself in a Sepulcher having almost starved himself to death to ease the pains of the Gout And when his Friends and Relations bemoan'd him and endeavoured to perswade him to come out of the Sepulcher Give me said he another Body and I will rise But the next is an Example of more Piety Two Anchorites lived in the Pterugian Rock near the River one of which grown old and dying was Buried in the Mountain by his Companion Some few days after the Disciple of the Old Man deceased going to a Countreyman that was at Plough in the bottom Do me but one kindness Brother said he take thy Spade and Mattock and follow me Being come where the old Man lay Buried the Anchorite shewed the Countreyman the Grave And having so done Dig said he here I desire thee while I pray in the mean time When the Grave was digged and that the Anchorite had finished his Prayers embracing the old Man Pray for me said he Brother and throwing himself alive upon his Master
above all things and resign my self up fully to his holy will Most absolute prepared to be well to be sick to live or die when it shall please the Lord. The will of God be done Unless every Christian so order his Life and his last Actions he is to be thought to have lived ill and to have died worse The last Hour consumates Death but is not the cause of it which was preceded by a good Death For nothing makes Death ill but what follows Death Good Seed brings a good Harvest The Highway to a good Death is a good Life I may not unfitly compare Life and Death to a Syllogisine The end of a Syllogisme is the Conclusion the Conclusion of Life Death But the Conclusion is either true or false according to the Nature of the Antecedents so is Death good or bad as the Life before was good or bad Thus St. Paul severely prononnces saying Whose end shall be according to their VVorks 2 Cor. 11. 15. Memorable is the Death of that Holy Martyr Felix who being led to Execution rejoicing to himself with a loud Voice I have said he preserved my Virginity I have kept the Gospels I have preached the Truth and now I bow my Head a Victim to God There is a Relation of one who died suddenly in his Study and was found with his Finger pointing to that Verse in the Book of VVisdom ch 4. v. 7. which says Though the Righteous be overta ken with Death yet he shall find rest pretions in the sight of the Lord is the Death of his Saints whether slow or suddain The Copious St. Bernard being near his end Because saith he I cannot leave you great Examples of Religion yet I commend Three things to your Observation which I remember observed by my self 1. I less believed my own than the Judgment of another 2. Being injured I never sought Revenge 3. I never would offend any Person Gerard the Brother of St. Bernard upon his Death-Bed broke out into that Davidean Rapture Praise the Lord in Heaven Praise him in the Highest Where is thy Victory O Death Where is thy Sâ—…ing O Grave Gerard through the midst of thy very Jaws passes not only securely but joyfully and triumphantly to his Country He cannot die ill who has lived well Sect. 16. As we Live so shall we Die The weary Huntsman in his rest all Night Dreams of new Sports and of his past Delight IN the same manner those things that pleased us in our Health we are delighted with at our Deaths Antiochus miserably afflicted the Jews and Maximinâ—… the Emperour had designed the utter Exterpation of the Christians At length they both fell into a most lamentable Disease and when they saw no other way the one besought the Jews the other the Christians to pray to their God for their Recovery Like Esops Crew which being taken desperately sick cautioned his Mother as she sate by him not to weep for him but rather pray â—…o the Gods for his Recovery To whom she replied O my Son which of the Gods dost thou think will be propitious to thee that has robbed the Altars of every one of them Therefore as we live so we die so are we reprieved and condemed so destined to Heaven or to Hell Sect. 17. A good Death to be desired I Pray God my Soul may die the Death of the Righteous and that my last end may be like his cried the Prophet Balaam How much more rightly had he wished Let my Soul live the Life of the Just that it may also die the Death of the Just. 'T is a Ridiculous thing to desire a good Death and flie a good Life 'T is a Labour to live well but a Happiness to die well he that refuses to pass the Red Sea must not think to â—…at Manna He that loves the Egyptian Servitude shall never reach the Land of Canaan Piously and Elegantly St. Bernard Oh that I may fall saith he frequently by this Death that I may escape the Snares of Death that I may not feel the deadly Allurements of a Luxurious Life that I may not besot my self in sensual Just in Covetousnes Impatience Care and Trouble for worldly Affairs This is that Death which every one ought to wish for who designs a Life that shall never know Death Before Death to die to Sin and Vicâ—… is the best Death of all Sect. 18. Sleep the Brother of Death PAusanias relates that he saw a Statue of Night in the shape of a Woman holding in her right Hand a little white Boy sleeping in her left a little black Boy like one that were a sleep The one was called Somâ—…us Sleep and the other Lethum Death but both the Sons of Night Hence it is that Virgil calls Sleep the Kinsman of Death Gorgias Leontinus being very old was taken ill In his Sickness he was visited by a Friend who finding him fall'n asleep when he waked asked how he did To whom Gorgias made answer Now Sleep is about to deliver me to his Brother Whoever thou art O Christan before thou layst thy self to Sleep examine thy Conscience and wipe away the stains and spots that defile it There are many who have begun to sleep and die both together and ended their Lives before they had slept out of their Sleep The Brother of Death is to be feared and not only cautiously but chastly to be fallen into He that sleeps not chastly shall hardly wake chastly Sect. 19. The fore-runners of Death THE fore-runners of Eternity is Death the fore-runners of Death are Pains and deadly Symptoms One deadly Symptome if we believe Pliny in the height of Madness is Laughter in other Diseases an unequal Pulse But the Eyes and the Ears shew most undoubted Prognosticks of Death Experience teacheth us that when sick People talk of going Journeys and endeavoured to escape out of their Beds when they pull and pick the Blankets they are near Death Augustus the Emperor a little before he expired suddainly terrified complained that he was carried away by Forty young Men. Which saith Suetonius was rather a Presage than a sign of any Delirium for so many Pretorian Souldiers when he was dead carried him to his Funeral Pile When Alexander went by Water to Babylon a sudden Wind rising blew off the Regal Ornament of his Head and the Diadem fixt to it This was lookt upon as a Presage of Alexander's Death which happened soon after In the Year of Christ 1185. the last and most fatal end of Andronicus Commenus being at hand the Statue of St. Paul which the Emperour had caused to be set up in the great Church of Constantinople abundantly wept Nor were these Tears in vain which the Emperour washt off with his own Blood Barbara Princess of Bavaria having shut her self up in a Nunnery among other things allowed her for her peculiar Recreation she had a Marjoram-Tree of an extraordinary bigness a small Aviary and a Gold Chain which she wore
follow them as Children follow their Parents as Servants follow their Masters as Scholars follow their Teacher and Souldiers their Captain They follow them to the Tribunal of God to the Court of Heaven as Peers follow their Prince whither these Noble Servants are only admitted Sect. 23. The Farewel of a dying Person to the living which are to go the same way THere are many things of which it behoves me to Repent of Vertue often neglected and Time ill spent How much did it become me to have been more patient more submissive more studious of daily Death How small a Spark of Divine Love did glow in me Pity me O God pity me according to thy great Mercy Spare a Sinner O Infinite God through the Passion and Blood of thy dear Son But I have also offended you both in Word and Deed Pardon me you find me both Confessing and Sorry and deny me not this Provision for my Journey the pardon of all my Transgressions Let not your Vertue decrease by my Example which was always bad You have before your Eyes the Lives of the Saints to which yours must conform Enable their Patience Submission and Obedience to the utmost of your power I also return you thanks for your Pains for your Assistance for your Advice and for your Love God the inexhaustible Fountain of Goodness and the Immense Ocean of Love recompence your Affection God is certainly most Liberal to those that Commit themselves to his most holy Providence Obedience is a most Noble Vertue Patience is absolutely necessary Submission is a most excellent Vertue and Contempt of our selves Poverty is a Vertue belov'd of Christ Charity is the Queen of Vertue Yet above all the Vertues Faith in God seems to me to have something singular and most excellent and a Plenary Resignation of a Man's self to Divine Providence which the holy Scripture so commends and which is continually in the Mouth of the Kingly Prophet and which Christ endeavours to inculcate into us by so many Arguments drawn from Flowers c. little Birds The Vertues of this Faith and the Tranquility that attends it he only knows and finds who in every thing as well small as great most perfectly trusts in God and confines himself to rely upon his Providence and Will Neither do I believe there is any man who had this Hope and Trust in God but that strange and hidden Mysteries befell him Therefore let us trust in God and commit our selves wholly to his Will and Protection I whom ye here see am cited to the Tribunal of God to give an Account of Sixty Years All my Deeds Words and Thoughts are open to this Judge Nothing is concealed from him All my Lifes Actions shall receive their definitive Sentence How I tremble for it is a terrible thing to stand in Judgment before God But in this Extremity there is that which comforts me Therefore though I am a wicked Servant my Lord is Gracious and Infinitely Good who will acknowledge his Servant though he have been bad And now God be with you all that Survive Farewel all you that are to follow me in your order Sect. 24. The last Admonitions of Dying People AS the Sun towards his Setting shines often forth more pleasantly So Man the nearer he is to Death the wiser he is Hence those Admonitions of dying People which Wisdom has so much applauded â—…yrus being about to die My Son said he when I am dead close up my Body neither in Silver nor in any other Mettal but return its own Earth to the Earth again His last Words were Be grateful to your Friends and you will never want the Power to punish your Enemies Farewel my dear Son and tell these my Words to your Mother also Wisely saith Thcophrastus upon his Death Bed Many fine and pleasant things doth Liâ—… impose upon us under the pretence of Glory then the Love of which there is nothing more vain Hither may be referred the saying of Severus the Emperor I was all things but nothing avails Constantius Father of Constantine the Great upon his Death-Bed as he was resigning his Empire to his Son with a wonderful Chearfulness Now said he do I almost esteem Death above Immortality I leave a Son Emperor Here is the Man that after 270 years has wiped away the Tears of the Christians and avenged the Cruelty of Tyrants Christ was truly in Arms with Constantius Lewis King of France gave these his last Admonitions to his Son Beware my Son that thou never commit any deadly Sin rather suffer all manner of Torments First chose such about thee as will not be afraid to tell thee what thou art to do and what to beware To thy Parents give all Obedience Love and Reverence Ferdinand the Great King of Castile falling sick of his last Sickness caused himself to be carried to the great Church in all his Royal Robes where putting off all his Royal Ornaments and as it were restoring God his own he put on a Haâ—… Cloth and casting himself upon the Ground with Tears in his Eyes Lord said he the Kingdom which thou gavest me I return to thee again seat me I beseech thee in Eternal Light Charles King of Sicily spoke these Words Oh the Vain Thoughts of Men Miserable Creatures we are delighted with Honour heap up Treasure and neglect Heaven O the happy Fate of the poor who content with little Sleep in Tranquility What does now my Kingdom what do all my Guards avail me I might have been Miserable without all this Pomp. Where is now the power and strength of my Empire The same necessity involves me as hampers the meanest Begger Of so many Thousands of Clyents Servants and Flatterers there is not one that will or can accompany to the Tribunal of God Go Mortals go and swell your Breasts with great Thoughts to Day or to Morrow ye must die Farewel Earth would I could say welcom Heaven Nor must we forget the most Holy and Opulent of Kings the Son of the Hebrew Nation David who being near Death I saith he am going the way of all the Earth and then turning to his Son But thou my Son Solomon said he Keep thou the watch of the Lord thy God that thou walk in his Ways and keep his Statutes and Precepts If thou seek the Lord thou shalt find him but if thou forsakest him he shall cast thee off to Eternity A terrible Exhortation and enough to have pierced a Heart of Adamant Thus Death devours all cuts off Kings lays Nations wast and swallows the People up deaf to Prayers Riches Tears not to be overcome by any humane force Only the wise Man dies contented the Fool murmurs at his departure Sect. 25. Christ is invited ABide with me O Lord for it draweth toward Night and the day is far passed The day of my Life hastens towards Night and there is no Joshua to stay the Sun or prolong the Day But as the Sun is daily
and Girls singing Psalms and Hymns most melodiously all the way to the Church next to these Ranks now recited goes a huge croud of Mourners and other People that accompany the Corps whereof usually some are weeping and lamenting whilst others are swooning and sometime almost fainting away by reason of grief for the party deceased Though such excessive lamenting usually lasts not long as appears plainly by the story of a Woman who did passionately follow her Husband to the Grave and would by all means be buried alive with him yet being of a base and wanton temper as soon as ever the black attire of her Husbands Funeral was over the next day she married a brisk Youngster with whom she lived joâ—…ndly all her days But to proceed if 't is not a Person of Quality that is diseased this great Ceremony in England is rarely observed Last of all when they are arrived at the Church after the usual Ceremonies are over and Funeral Sermon preached the Corps is Interred in the Chancel if it was the Body of a Rich and Honourable Man or Church-yard if it was the Body of a Mean and Ordinary Person The exact Method that ought to be observed in Funeral Processions for most Ranks and Degrees of Men. FIrst Children of the Hospital Two Conductors Poor Men. Gentlemens Servants in Cloaks Gentlemen in Cloaks Gentlemen in Gowns Aldermen in Black The Preacher A Penon of his own Arms Helm and Crest The Coat of Arms. Chief Mourners Two Assistants Aldermen not in Black Master of the Company if c. Master of the Hospital Then all Gentlemen not in Black Neighbours and others THE Funeral Solemnity I Might here inlarge upon Mourning for and the Ancient Customs and Manners of Burying the Dead in all Nations throughout all the habitable World The Ancient Romans did use them that were dead after two manners and they had two kinds of Obsequies the first and most Ancient was to cover the dead with Earth and to bury them as we do the other to burn their Bodies but this manner did not continue long Numa Pompilius was the Inventer of Obsequies and he Instituted a High-priest who had the Charge The first Honour which they used to perform in the Obsequies of Famous Persons was to commend the Party by an Oration Valerius Publicola made a Funeral Oration on the death and in the praise of Brutus In like manner Julius Caesar being but Twelve years old commended his Grandfather and Tiberius at the Age of Nine years praised his Father The second Honour was to make Sword-players to Fight Marcus and Decius Sons to Juâ—…ius Brutus were the first that did practise this in Honour of their Father The third Honour was to make a Feast of Magnificent Furnishment The fourth was a distribution of Meat to all the common People And such as I have said before as could not be Buried with the like and so great Pomp for the Expences were insupportable were buried in the Night time by the Vespilions clothed all in white who carried the dead Body to his Grave They had likewise an Order that within some while after the Obsequles they would strew divers Flowers and sweet Odours upon the Sepulchre as the Roman people did upon the Funeral Moâ—…ument of Scipio And also they accustomed yearly to Garnish Deck and Adorn the Tombs or Graves of the Dead with Posies Crowns and Garlands of all sorts of Flowers Husbands saith Saint Jerom ad Pammachum were wont to straw spread or scatter over and upon the Graves and Sepulchers of their deceased dear Wives Violets Roses Lillies Hyacinths and divers Purple Flowers by which uxorious Office they did mi igate and lessen the grief of their Hearts conceived by the loss of their Loving Bed-fellows The like expression of Mutual Love Wives shewed to their buried Husbands Now above all Flowers in these Ceremonious Observances the Rose was in greatest request and had the sole preheminence as Kirman relates To which Jo. Passeratius in his Rosa thus alludes Manibus est imis Rosa grata grata Sepulchris Et Rosa flos Florum Unto the Tombs and Spirits of the Dead The Rose is grateful of all Flowers the Head And Anacreon in praise of the Rose thus sings in one of his Odes I will use the Latine Translation Rosa honor decusque florum Rosa cura amorque veris Rosa coeliâ—…um voluptas And in another Ode in commendation of the Rose more aptly to this purpose thus Medicatur haec aegris Defendit haec sepultos The Rose full many griefs doth Cure Defends Corps laid in Sepulture The Ancient Ethnicks did hold the springing of Flowers from the Grave of a deceased Friend an argument of his happiness and it was their universal wish That the Tomb-stones of their dead Friends might be light unto them and that a perpetual Spring-tide of all kind of fragrant Flowers might incircle their verdant Graves According to this of Persius Sat. 7. Dii majâ—…rum umbris tenuem sine pondere terram Spirantesque crocos in vina perpetuum ver bear Lye Earth light on their Bones may their Graves Fresh fragrant Flowers let Spring-tide still live there But to come back again The magnificence in burning the Bodies of the dead did far exceed in charges all other kinds of Funeral for which the Bodies of Persons of principal regard as you may read in the Travels of George Sandys they burnt rich Odours Gold Jewels Apparel Herds of Cattel Flocks of Sheep Horses Hounds and sometimes the Concubines and Siaves whom they most respected to supply their wants to serve their delights and attend upon them in the lower Shades The expression of such a Funeral Fire wherein the Body of Archemorus was consumed is thus set down by Statius the Theban in his sixth Book Translated by Sandys Never were Ashes with more Wealth repleat Gems crackle Silver melts Gold drops with heat Embroidered Robes consume Oaks fatned by The Juice of sweet Assyrian Drugs flame high Fier'd Honey and pale Saffron hiss Full Bowls Of Wine pour'd on and Goblers gladding Souls Of black Blood and snatcht Milk The Greek Kings then With Guidons trail'd on Earth led forth their Men In seven Troops in each Troop an Hundred Knights Circling the sad Pile with sinister Rites round Who choak the Flame with Dust. Thrice it they Their Weapons clash four times a horrid sound Struck Armours rais'd as oft the Servants beat Their bared Breasts with out cries Herds of Neat And Beasts half slain another wastful Fire Devours c. With the like Solemnity or far greater the Funerals of Patroclus were performed by Achilles for with him were burned Oxen Sheep Dogs Horses and twelve stout and valiant Sons of Noble Trojans Achilles pulls off the Hair off his Head and casts it into the Flame and besides institutes certain Funeral Games to the Honour of his slain Friend the Glory of the Greekish Nation Patreclus which is Recorded by Homer in the 23d
Patriarchs and Prophets â—…ll along had foreseen After our Blessed Saviour that Glorious Son of Righteousness had run his Course he undertook 〈◊〉 satisfie his Father's Justice by making a Proâ—…tiatory Sacrifice for the Sins of lost and undone Man and suffered himself to be Tempted Beâ—…ayed Scourged Spit upon Reviled Crowned â—…ith Thorns and lastly submitting even unto the Death of the Cross all which had been exactly foretold by the Prophets Though it happened not after the common manner but was attended with such dismal Darkness and terrible Earthquakes Insomuch that a Heathen Philosopher at that Instant declared That either the God of Nature suffered or the World was at an end But he could not long rest under the power of the Grave but as a Victorious Captain breaking the Bonds of Death he led Captivity Captive in spite of the Malice of his Enemies who set a Guard upon him for as we have it Matth. 28. 1 2 3 4 5 6. In the end of the Sabbath as it began to dawn towards the first day of the week came Mary Magdalene and the other Mary to see the Sepulchre and behold there was a great Earthquake for the Angel of the Lord descended from Heaven and came and rolled away the Stone from the door and sat upon it his Countenance was like Lightning and his Raiment white as Snow and for fear of him the Keepers did tremble and became as dead men and the Angel answered and said unto the women fear ye not for I know that ye seek Jesus that was crucified he is not here but is risen as he said come see the place where the Lord lay The Death of St. PETER WHen he was at Rome he Prophesied the Destruction of Jerusalem and the Jewish Nation by Vespasian But about that time the Persecution growing hot against the Christians especially upon Nero's return from Achaia in great Pomp he at that time resolving to glut himself with Innocent Blood caused several thousands of the Christians to bâ—… 〈◊〉 up in Prisons and amongst the â—…est St. Peter 〈◊〉 whose Preservation the Prayers of the Chrisâ—… were still put up to Heaven many of the 〈◊〉 of them who could gain Access perswading him earnestly to make his escape alledging that the preservation of his Life would be very useful to the Church The which after many denials he attempted by getting over the Wall which being effected and coming to the City Gate is there said to meet our Lord who was entring the City when knowing him he asked him Lord whither art thou going from whom he received this Answer I am come to Rome to be Crucified a second time By which Answer St. Peter apprehending himself to be reproved for endeavouring to fly that Death which was allotted him and that our Saviour meant he was to be Crucified in his Servant he returned again to Prison and delivered himself to the Keekper and so cotinued till the Day of his Execution with great chearfulness Having Saluted his Brethren and especially St. Paul who was at that time his Fellow-Prisoner he was led to the top of the Vatican Mountain near the River Tiber about three Furlongs without the City and there Crucified with his Head downwards it being his own desire so to die alledging that he was unworthy to suffer after the same manner that his Lord and Master had suffered and so having run the race that was set before him he undoubtedly obtained the reward laied up for him in the Highest Heavens The Death of St. PAUL HOW long St. Paul continued in Prison after he had received Sentence to die is uncertain but the Day of his Execution soon came but what his preparatory Treatment was whether he was Scourged as Malefactors were wont in order to their Death is not known As a Roman Citizen by the Valerian and Porcian Law he was exempted from any such Ignominious and Infamous Punishment though by the Law of the Twelve Tables Notorious Malefactors Condemned by the Centuriate Assemblies were first to be Scourged and then put to Death And as Baronius informs us That in the Church of St. Mary beyond the Bridge in Rome two Pillars are yet to be seen to which St. Peter and St. Paul were Bound and Scourged before their Executions As our Apostle was led to Execution he is said to have Converted three of the Souldiers who Guarded him which the Emperour hearing commanded that they should be put to death St. Paul being come to the place appointed for his Execution which was near the Aquae Salviae three Miles from Rome after he had exhorted such as came to see his Tragedy to Repentance and recommended his Spirit into the hands of his blessed Lord and Master he kneeling down had his Head stricken off with a Sword St. Chrysostom declares That his chearful submitting to Death and his constant Courage till the last was a means not only to Convert his Executioner but several others who afterwards suffered Marryrdom for the Faith of Christ. He was Executed as far as can be gathered in the Sixty eighth Year of his Age. And thus the great Apostle after he had Preached the Gospel to the Gentiles and either in Person or by his Epistles visited most of the known World and as Theodoret tells us in the Isles of the Sea whereby he undoubtedly means Britain he received first the Crown of Martyrdom He was Buried in via Ostiensis about two Miles from Rome Over whose Grave about 318 Years after Constantine the Great at the request of Pope Sylvester built a stately Church and endowed it with many rich Gifts and Priviledges The Death of St. ANDREW VVHen he was Condemned the Pro-Consul ordered him to be Scourged and as he was going to be Crucified the People cried out He was a just and good man yet he was fastned upon the Cross with Ropes that he might be the longer dying the Cross being two Beams set in the fashion of the Letter X. From this Cross after he was fastned to it he Preached to the People for the space of two Days and by his admirable Patience Courage and Perseverance Converted many to the Faith During his hanging there great sute was made to the Pro-Consul for his Life but our Apostle desired them not to Intercede for him For that he was greatly desirous to be dissolved and to be with Christ. Praying earnestly to Heaven that he might at that time finish his Race and be crowned with Martyrdom And so it happened for he there gave up the Ghost After which his Body being taken down was Embalmed at the Command of Maximilia whom he had Converted and afterwards laied in a stately Tomb prepared for that purpose where it continued till the time of Constantine the Great and was at his command brought to Constantinople and buried there in the great Church which he had founded to the Honour of the Apostles The Scots for many Ages past have had such Veneration for him that they Stiled him the
Patron of their Country bearing his Cross in their Standard The Death of St. JAMES A Short time after his Imprisonment Sentence of Death was passed upon him and as he was led to the Place of Execution according to Clemens Alexandrinus the Souldier or Officer who Guarded him to the place of his Martyrdom or as Suidas will have it his Accuser being Convinced by the Courage and Bravery of the Apostle in his chearfully going to his Death came and fell down before him asking Pardon for what he had done upon which the blessed man raised him from the Ground embraced and kissed him saying Peace my Son peace be to thee and a pardon of thy faults Whereupon before all the Assembly he openly confessed his Conversion declaring the Christian Faith to be the only means of Salvation declaring that he was ready to die for the same which accordingly he did they being both Beheaded at the same time As for the Body of our Apostle it being Interred near Jerusalem was from thence brought into Spain and there said to do many Miracles but what Credit is to be given to that I leave to the Reader 's Judgment The Death of St. JOHN HE died said the Arabian as Kirsten has it in the Lives of the Four Evangelists in the expectation of his blessedness from which he infers that he died peaceably and not a violent Death although Theophylact and others do conceive that he died a Martyr Many there are likewise who have cherished a fond Opinion that he never died but rather that sleeps in his Grave alluding to the words of our Saviour upon Peter's enquiry If I will that he tarry till I come what is that to thee John 21. 23. Others say that having commanded his Grave to be dug he went into it and ordered such as went with him to fasten down a great Stone upon the same and come the next Morning and look into it which they did and found nothing there but the Grave-cloaths from which as Nicephorus relates they concluded he was Ascended he having intimated some such thing before his lying down The Death of St. PHILIP THis Apostle was seized and carried to Prison and being Sentenced he was cruelly Scourged and hanged by the Neck against a Pillar though some would have it that he was Crucified but however during the Execution such a terrible Earthquake happened that the Earth began to open so that the affrighted people cried to Heaven for Mercy upon which it instâ—…ly staied The Apostle being dead his Body was taken down by St. Barnabas his Companion in the Ministery of the Gospel at that time and 〈◊〉 St. Philip's Sister who bore him Company in all his Travels After they had taken him down they decently Interred him and when they had confirmed the people in the Faith of Christ they departed thâ—…rce The Death of St. BARTHOLOMEW HIS Sentence was to be Crucified and when the Day of Execution came he went chearfully to embrace his Death Comforting and Exhorting his Proselytes to keep stedfast in the Faith and Doctrine that they had received which was able to make them wise unto Salvation and so continued to instruct them to the last moment of his Life Several there are that affirm he was Crucified with his Head downwards and that he was fleied alive which cruel usage as Plutarch relateth was common in that Country After his Death his Body was removed to Darus a City in the Borders of Persia from thence to Beuevent in Italy and from thence to Rome The Death of St. MATTHEW the Evangelist WE find in an ancient Author that he suffered Martyrdom at Naddabar a City of Aethiopia but what kind of Death he died is not mentioned and as Dorotheus reports he was Buried at Hierapolis During his Lifetime he was a great Assertor of the true Religion a Contemner of Worldly Treasure which is evident by his leaving so gainful a Calling to follow our Saviour As for his Humility he exceeded many of his Fellows which may well be observed in his Writings where he gives them the Pre-eminency His Age at the time of his Death is not certainly known though some are of Opinion he died in the Seventy Year c. The Death of St. THOMAS THE Brachamans or Heathen Priests were so enraged against St. Thomas that they sought always to destroy the Apostle as hoping by that means to extirpate his Doctrine which by being embraced on all hands had near spoiled their Trade So that one Day when he was praying alone in a solitary place they came upon him with Stones Darts and Spears and having grievously wounded him one of them run him through the Body with a Spear His Body being taken up by his Well-willers was Buried with great Solemnity in the Church that he had built which was afterwards greatly enlarged The Death of St. JAMES HE was took up by force and thrown down from the Battlements notwithstanding which Fall He reared himself upon his Knees and prayed for them the which whilst he was doing such Villains as they had appointed for that purpose fell upon him with Clubs and Stones till one among the rest notwithstanding the entreaty of many to save his Life with a Fuller's Club bear out his Brains and by that means gave his Soul a passage to the Eternal habitations of Bliss and Joy that fade not away He died in the Ninty fourth year of his Age and Twenty four after Christ's Ascension to the grief of all good men Gregory Bishop of Tows informs us that he was buried upon Mount Olivet in a Tomb which he had caused to be erected during his Life In which he had buried old Simeon and Zacharias though Hegesippus will have it that he was buried near the Temple in the place where he was Martyr'd and that there being a Monument erected for him it continued there for many years after The Death of SIMEON the Zelot THE Devil that great Enemy of our Salvation stirred up the Multitude to persecute him whose barbarous rage in a short time after Crowned him with Martyrdom as not only Dorotheus and Nicephorus affirm but also expressed in the Menologies where we are informed that St. Simeon went at last into Britain and having enlightned the Minds of many with the Doctrine of the Gospel he at length was Crucified by the Infidels and buried there but as to any particular place of his Burial no mention is made Some there are who tell us that after he had Preached the Gospel in Aegypt he went to Mesopotamia where meeting with St. Jude they journeyed together into Persia where having planted the Gospel they were both Crowned with Martyrdome The Death of St. JUDE NIcephorus tells us that after all he came to Edessa where Abgarus was Governour and where the other Tnaddaeus who was one of the Seventy had been before him and there perfected what was begun and having by his Preaching and Miracles established the Gospel he died a peaceable and
quiet Death But Dorotheus affirms that he was slain at Berytus and buried there in a stately Tomb although by the General Consent of the Latin Church he went Preaching the Gospel in Persia where after he had brought many over to the Faith and established the Christian Religion there for many years he at last was for his reproving and strongly opposing Idolatrous and Diabolick Devices of the Magi by their procurement crueily put to Death The Death of St. MATTHIAS the Apostle HE was treated with all manner of Rudeness and Inhumanity from whom for all his Pains and Labour about saving their Immortal Souls and directing them in the way to everlasting Life he was at last Marty'd by them Anno Christo 59 or as others will have it 64. The mà nner of his Death is uncertain though Dorotheus reports he was Martyr'd at Sebestople near the Temple of the Sun past doubt for reproving their Idolatrous Worship in Adoring the Creature instead of the Creator and was buried there Another account we have that he was seized by the Jews as a Blasphemer and after being stoned was beheaded When as the Greek Offices seconded by several Breviaries relate that he was hanged upon a Cross And farther 't is said that his Body was for a long time kept at Jerusalem and conveyed thence to Rome by Aelen Mother to Constantine the Great where some Bones said to be his are snewed with great Veneration to this day The Death of St. MARK WHilst St. Mark was intent at Divine Worship the barbarous Multitude broke in upon him and fastning Cords about his Feet dragged him through the Streets in a most inhumane manner so that his Flesh was torn off by the Cragginess of the way not being satisfied with this they cast him into a Prison near the Sea where he was comforted in his Agony by a Divine Apparition The next Morning they drew him forth till by the extream effusion of Blood his Spirits failed and he gave up the Ghost after which as Metaprastus adds they kindled a large Fire and burnt his Body the remains of which being preserved by such as he had Converted to the Christian Faith were deposited in the place where he was wont to Preach and such part of him as remained was afterward carried to Venice and there kept in a Church built to the Honour of that Evangelist being one of the stateliest Piles now extant in Europe The Death of St. LUKE SOme there are that say he died a Natural Death but Nasianzen and Polinus Bishop of Nola with some others affirm that he received the Crown of Martyrdom Nicephorus gives us this following account viz That Saint Luke coming into Greece successfully Preached the Gospel Baptizing many Converts into the Christian Faith and working many Miracles till at last a party of Infidels encouraged by their Priests whose Idolatrous Worship the Evangelist sharply reproved fell at unawares upon him and forcibly dragged him to the place of Execution where not having a Cross in readiness they hanged him upon an Olive-Tree in the 80th Year of his Age. But certain it is that he was put to Death some affirm that his Body was at the Command of Constacine the Great or his Son Constantius brought to Gonstantinople and there solemnly Interred in the great Church Founded there to the Honour of the Apostles THE DEATHS OF THE Primitive Fathers The Death of IGNATIUS IGnatius was born Twelve Years before the Crucifixion of our Saviour having with his Eyes beheld him in the Flesh he being as many think one of those little Ones that our Saviour commanded his Disciples to suffer to come unto him Nay some affirm that it was he whom our Blessed Lord set in the midst of his Disciples when they contended about Superiority However he was indued with a more than ordinary Portion of the Divine Spirit and succeeded St. Peter in the Pastorship of the Church of Antioch where he laboured diligently in the Ministry of the Gospel Converting and Confirming many to the Christian Faith being a great opposer of the Heresies or Erroneous Opinions that had sprung up in the Church When the day of his Martyrdom came he chearfully said I am Gods Corn when the wild Beasts have ground me to powder with their Teeth I shall be his white Bread He suffered Martyrdom the 11th year of Trajan being as many of the Ancients affirm Torn to pieces by wild Beasts in the Theatre to make the Tyrant sport And thus ended the Life of this good Man who upon many occasions was wont to say My Love is Crucified meaning either Christ the Object of his Love or that his darling Sins and Affections to the World were Crucified and in another place he declares that he beheld the Lord after his Resurrection before he Ascended He used to say That there is nothing better than the peace of a good Conscience Of Patience Other Graces are but parts of a Christians Armour as the Shield of Faith the Sword of the Spirit c. But Patience is the Panoply or whole Armour of the Man of God The Death of POLYCARP HIS Enemies thirsted after his Blood and thereupon desired the Proconsul that he might be thrown to the Beasts but he alledging the time for the Game of Beasts was past they prayed that he might be exposed to the Flames to which last he consented and thereupon the multitude led him away crying This is the Doctor of Asia the Father of the Christians the Overthrower of our Gods who hath taught many that our Gods are not to be Adored Every one of them fetching Wood from their Shops and Houses When the Pile was reared the Holy Man put off his Apparel being assisted therein by the Faithful Christians that came to take their last Farewel of him striving to touch his Body as accounting it no small Honour VVhen he was naked the Infidels offered to nail him to the Stake but he desired them to forbear saying Suffer me even as I am for he that has given me strength to come to this Fire will give me patience likewise to persevere therein without your fastening me with Nails He died Anno Christi 170. In the midst of the Fire he said this Prayer O God the Father of thy beloved Son Jesus Christ through whom we have received the Knowledge of thee O God the Creator of all things upon thee I call thee I confess to be the true God Thee I glorifie O Lord receive me and make me a Companion of the Resurrection of thy Saints through the Merits of our great High-Priest thy beloved Son Jesus Christ to whom with the Father and God the Holy Ghost be all Honour and Glory for ever Amen The Death of DIONYSIUS AREOPAGITA HE was Condemned to be Beheaded the which to put him to greater Torment was done with a blunted Sword on the top of the Mount without the City where kneeling he said with an Audible Voice O Lord God almighty thou only begotten
Son and Holy Spirit O Sacred Trinity which art without beginning and in whom there is no division receive the Soul of thy Servant in peace who is put to death for thy Cause and Gospel After which he submitted his Head to the stroaks of the Executioner Suffering Anno Christi 96 and of his Age 110. The Death of JUSTIN Martyr AFter his having painfully preached the Gospel in many Countreys he came to Rome where he had many Contests with the Philosophers and Sages and was at last by the procurement of one Crescens Condemned and accordingly Beheaded Anno Christi 139. and as Epiphanius has it under the Reign of Adrian some time before he Prognosticated his death So fell this Faithful Labourer in Christ's Vineyard He used to say Thaet which the Soul is in the Body that are Christians in the World For as the Soul is in and not of the Body so Christians are in but no part of the World And also It is best of all not to sin and next to that to amend upon the Punishment Furthermore Tâ—…t it is the greatest slavery in the VVorld to be subject to ones Passions The Death of IRENAEUS THis Holy Man being taken with several of his chief Friends they were led to the top of a Hill on which were placed Crosses on one Hand and Idols on the other and they put to their Choice either to embrace the Idols and Live or be Crucified Upon which they joyfully chose the latter suffering Martyrdom Anno Christi 182. and of Irenaeus his Age 60 or as some will have it 90. He compared the Hereticks and Schismaticks to Aesop's Dog that lost the Substance of Religion whilst they gaped too earnestly after the Shadow Concerning the Vanity of Earthly things he said VVhat profit is there in that Honour which is so short-lived as that perchance it was not Yesterday neither will be to Morrow And such Men as labour so much for it are but like Froth which though it be uppermost yet it is unprofitablest The death of TERTULLIAN HE died Anno Christi 202. and of his Age 63. He used to say of Repentance If thou beest backward in thoughts of Repentance be forwards in thoughts of Hell the burning flames whereof only the tears of a penitent Eye can extinguish Of Satans Power If the Devils without Christs leave had no power over the Gadarens Swine much less have they power over Gods own Sheep Of Faith We should not try Mens Faith by their Persons but their Persons by their Faith Of forgiving Offences It 's in vain to come to the God of peace without peace or to pray for the remission of our Sins without forgiving others We must not come to make an Atonement with God at his Altar before we have made an Atonement with our Brother in our Hearts The Last Sayings of CLEMENS ALEXANDRINUS AFter the death of Pontenus Clemens succeeded him in that Office from whence he received the Name of Alexandrinus He was Famous for all manner of Learning and was ordained Presbyter in Alexandria where he propagated the Christian Faith His Sayings were these Such as adorn themselves with Gold and think themselves bettered thereby are worse than Gold and not Lords of it as all that have it ought to be Out of the depth and bowels of the Earth hath God discovered and shewed Gold unto Men and they have made it the occasion of all Mischief and Wickedness Gold to many Men is much dearer than their Faith and Honesty And the love of it makes Man so Covetous as if they were to live here for ever The Death of ORIGEN HE died in the Reigns of Galluâ—… and Volusianus Anno Christi 220. â—…nd of his Age 69. Concerning Gods Providence he used to say That Gods Providence hath ordained all things for some end and purpose He made not Malice and though he can restrain it yet he will not for if Malice were not Vertue would not have a Contrary and so could not shine so clear For the Malice of Joseph's Brethren was the Means whereby God brought about many admirable works of his Providence The death of St. CYPRIAN CYprian said to his Exocutioner Do whatever 〈◊〉 shall be in thy power and thereupon he putting 〈◊〉 his Cloaths delivering them to his Deacons â—…idding them give his Executioner five Twentyâ—…ces of Gold for the kindness he was to do him â—…express he freely forgave him Then pulling a â—…il over his Eyes he kneeled down and had his â—…d sâ—…itten off with a Sword suffering Martyrâ—…m for the Testimony of his Lord and Master â—…o 259. and in the 70 year of his Age as some â—…e it He used to say of Charity Let not that sleep â—…n thy Treasury that may be profitable to the Poor â—…of the Heart and Tongue Two things never wax old in Man The Heart ever imagining new Cogitations the Tongue ever uttering the vain Conceptions of the Heart Of Resignation That which a Man must necessarily part with it 's Wisdom for a Man to distribute it so that God may Everlastingly reward him Of Pride Women that Pride themselves in putting on Silk and Purple cannot lightly put on the Lord Jesus Christ. â—…gain They which Colour their Locks with Yellow and Red begin betimes to Prognosticate of what Colour their Hair shall be in Hell Again They which love to paint themselves in this World otherwise than God Created them may justly fear that at the Resurrection their Creator will know them Of Alms-deeds He that gives an Alms to the Poor offers a sweet-smelling Sacrifice unto God Of Injuries All Injury of Evils present is to be neglected for the hope of good things to come Twelve Attributes he said was in the Life of Man viz. A Wise Man without good works an Old Man without Religion a Young Man without Obedience a Rich Man without Alms a Woman without shamefac'dness a Guide without Vertue a Contentious Christian a Poor Man that is Proud a King that is Unjust a Bishop that is Negligent People without Discipline Subjects without Law The Last Sayings of ARNOBIUS HE was a Famous Professor of Rhetorick in Sicca a City in Africa after his Conversion he applied himself to some Bishops with great earnestness to be Baptized and admitted into the Church When he was Master to Lactantius he used this Expression That Persecution brings Death in one hand and Life in the other for while it Kills the Body it Crowns the Soul He lived under Dioclesian between 300 and 330. The Death of EUSEBIUS HE lived to a good old Age. for the most part in Peace and Tranquility Dying Anno Christi 340. He used to say That Moses wrote the Old Law in dead Tables of Stone But Christ writ the perfect Documents of the New Testament in Living Souls The Death of LACTANTIUS HE was a Man of great Parts both Morally and Divinely Wise he was always Liberal for â—…hatsoever he received he again distributed it to â—…ch as were in want
Bishop standing by said Now we commit thy Soul to the Devil but Huss lifting up his Hands and Eyes to Heaven said Into thy Hands Lord Jesus I commend my Spirit which thou hast redeemed with thy most precious Blood Then they Burnt his Books at which he with a joyful Countenance said to the People Think not good People that I die for any Heresie or Errour but through the hatred and malice of mine Adversaries As he lifted up his Face in Prayer the Cap fell off whereupon a Souldier put it on again saying He should burn with his Masters the Devils whom he had served Then rising up said Lord Jesus assist and help me that with a constant and patient mind by thy most gracious help I may bear and suffer this Ignominious Death whereunto I am Condemned for the preaching thy most Holy Gospel As they were binding him to the Stake with a Chain he said with a merry Countenance That he would embrace that Chain for Christ's sake who for his sake had been bound with a far worse When the Fire was kindled he began to sing with a loud Voice Jesus Christ the Son of the Living God have mercy upon me The which after he had repeated three times the flame stopped his Breath his Heart being afterwards found they roasted it upon a Stake and gathering up his Ashes they cast them into the Rhine He suffered Martyrdom Anno Christi 1415. The Death of Hierom of Prague HIS Enemies passed Sentence upon him after which they put a Paper about him painted with red Devils to make him odious to the People as likewise a Paper Mitre on his Head which he took very patiently saying Our Lord Jesus Christ when he suffered Death for me did wear a Crown of Thorns upon his Head and for his sake I will wear this Cap. As he went to the place of Execution he sung Psalms and coming to the place where John Huss was Burned he upon his Knees put up his Prayers to Heaven after a while they bound him to the Image of John Huss Carved in Wood which they had set up instead of a Stake and there with admirable patience he sustained the sury of the Flames when at the giving up the Ghost he with an Audible Voice said This Soul of mine in flames of Fire set free O! Christ my Saviour now I offer thee The Death of Martin Luther FAlling Sick he soon grew exceeding weak yet putting his trust in God he supported himself to Comfort his Friends beyond measure Insomuch that the day before his Death he dined and supped with Melancthone and the rest of his Accomplices But after Supper his Pain increasing he retired to pray and then went to Bed and slept till Midnight but being awakened by the Pain and perceiving his Life near at an end he called his Friends about him and said I pray God to preserve the Doctrine of the Gospel amongst us for the Pope and the Council of Trent have grievous things in hand After which he prayed and earnestly desired of God that he would defend his Church against the Pope and all his Adherents When he was about to die Justus Jonas and Caelius bid him be constant and persevere in the Faith he had taught and held to the last To which he answered Yea and soon after gave up the Ghost dying Anno Christi 1546. He was a Man of great Temperance and Abstenence oftentimes had the Papists hired Ruffians to kill him but they had never the power to do it the Devil one time appeared to him as he was walking in his Garden in the shape of a huge Boar but he so flouted him that he soon vanished He was wont to say God would give Peace to Germany during his Life but woe to them that should live after him The Death of Zuinglius ZUinglius being the foutâ—…h time run in with a Spear he fell down upon his Knees and said Well they can kill the Body but cannot kill the Soul When the Soldiers came to strip the slain Zuinglius was found alive lying upon his Back with his Eyes up to Heaven whereupon they asked him if he would have a Priest to Confess him to which he answered No they then bid him call upon the Virgin Mary which he refusing they thrust him in with a Sword and so expired without fetching a Groan as soon as they knew it to be him they cut his Body in four pieces and burnt it the next day his Heart was found unperished by the Fire tho' the rest of his Body was consumed Before this Battel a Comet appeared which he said Prognosticated his Death and declared it openly in his Sermons Fourteen days before he fell in Battel He was slain in the year 153â—… The Death of Oecolampadius AN Ulcer broke cut in his Oâ—… Sacrum that he was forced to keep his Bed and though all means was used for his Cure he told 'em his Disease was Mortal and said I shall be presently with the Lord. Then putting his hand to his heart said Here is abundance of Light Next Morning he repeated the 51 Psalm and presently after said O Christ save me and so fell asleep in the Lord Anno 1531. aged 51. The Death of John Frith HE was condemned to be burnt as an Heretick When he came into Smithfield he with an undaunted Courage went to the Stake no sooner fastened but the fire was kindled He continued till the last with such Constancy and Patience that many were converted and began to pray to God to receive his Soul but Dr. Cook forbidding them saying They ought to pray for him no more than they would for a Dog which uncharitable Expression made many blame him He suffered Martyrdom Aano Christi 1531. He wrote many Treatises some were burnt during the Reigns of King Henry the Eighth and Queen Mary and some were saved by Providence for on Mid-summer Eve Anno 1626. A Cod-Fish being brought into Cambridge Market when it was cut up these Writings of John Frith were found in its Belly wrapt in Canvas which were afterwards Printed to the rejoicing of all good Christians viz. A Preparation for Death A Preparation to the Cross. The Treasure of Knowledge A Mirror to know your self A Brief Instruction to teach one willingly to die and not to fear Death Which Treatises preserved by such a special Providence have no doubt prov'd very useful The Death of Thomas Bilney HE Preached the Gospel till the Bishop of Norwich imprisoned him who would have persuaded him from his stedfastness but upon refusal he received â—…entence of Condemnation The day before his Execution eating heartily he said I imitate those who have a ruinous House to dwell in yet bestow cost as long as they may to hold it up Then discoursing about Fire he put his Finger in the Candle and said I find by Experience that Fire is hot yet I believe though the Stubble of my Body be wasted my Soul will be purged At his
Execution the fire being kindled he lift up his Hands crying Lord I believe so yielded up his Spirit unto God Anno 1531. The Death of William Tyndal THE English Merchants at Antwerp hearing of his Imprisonment became suitors for his Deliverance but Philips with his Money prevailed beyond their Entreaties Being at last brought to his Answer although his Enemies could lay nothing to his Charge yet the Attorney proceeded to condemn him and delivered him to the Magistrates to execute him When brought to the Stake he cried with an audible voice Lord open the Eyes of the King of England then being strangled fire was set to the Wood and he consumed to Ashes Anno Christi 1536. Within a short time after the Judgment of God overtook Phillips who betrayed him insomuch that he was eaten up with Lice The Death of Bertholdus Halerus HE was born in Helvetia 1502. and from his Child-hood much addicted to Learning Several Disputations he held with the Helvetians especially with Eccius the Pope's Champion In his time Popery was extinguished in many places and shortly after he died with an immature Death Anno 1536. aged 44. The Death of Urbanus Regis ON Sunday in the Evening he complained of a pain his Head yet was chearful and went to Bed early in the morning rising out of his Bed he fell upon the Floor and seeing his Wife and Friends mourning he comforted them and commended himself to his Maker and within three hours he died May 23. Anno 1541. He often desired God he might die an easie and sudden Death wherein God answered his Desires He wrote several Treatises which his Son Ernest digested together and Printed at Norenburg The Death of Caralostadius HE underwent great Afflictions by Printing some of his Books concerning the Lord's Supper the Senate of Zurick forbidding their People to read them but Zuinglius exhorted them first to read and then to pass judgment on them saying Caralostadius knew the Truth but had not well expressed it He went to Basil where he taught ten years and there died of the Plague Anno 1541. The Death of Capito HE went to several places as Strâ—…burg where he met with Bucer whose Fame spread so far that the Queen of Navarre sent for 'em so that France oweth the beginning of her Reformation to Capitâ—… and Bacer He was prudent eloquent and studious of Peace the better part of his time he employed in Preaching and giving wholsome Advice to the Churches 〈◊〉 length returning home in a general Infection he dyed of the Plague Anno 1541. aged 63. The Death of Leo Judae HE Translated part of the Old Testament out of the Hebrew but the work being so Laborious and being Aged he dyed before he had finished it Anno. 1542. aged 60. Four days before his Death sending for the Pastors of Zurick he made a Confession of his Faith concerning God the Scriptures the Person and Offices of Christ concluding To this my Lord and Saviour Jesus Christ my hope and my salvation I wholly offer up my Soul and Body I cast my self wholly upon his mercy and grace c. And so recommended to God the Senate and People of Zeriâ—…k The Death of George Spaladius HE was born at Noricum and brought up in Learning especially in the knowledge of Humane Aâ—…rs wherein he profited so much that the Elector of Saxony made him one of his Privy Council He continued in his Office till the time of his Death which fell-out Anne 1545. aged 63. He wrote many Treatises but especially a Chronicle from the beginning of the World to his time The Death of Myconius IN several Countries he preached the Gospel sincerely and purely though to the hazard of his Life at last he fell into a Consumption and wrote to Luther That he was sick not to Death but to Life He dyed Anno 1546. aged 55. The Death of John Diazius FInding he could not pervert his Brother Diazius from the Truth he acted the Hypocrite and told him he was in love with his Doctrine then he would have persuaded him to go into Italy Spain Rome and Naples and there privately spread his Doctrine but John Diazius refusing his Brother then took leave of him in order to his Journey but privately he and the Cut-Throat stayed at a Village and purchased a Hatchet of a Carpenter then going disguised the Villain pretended to bring Letters from his Brother which whilst John was reading the Executioner struck the Hatchet into his Temples upon which he died immediately The Murtherers were afterwards apprehended but by the practice of Papists who highly applauded the Fact and to hinder the current of Justice they pretended the Emperor would have the hearing of the Cause himself Six years after Alphonsus hanged himself about the Neck of his own Mule a fair reward for so foul a Fratricide The Death of Gasper Cruciger HE was a Man of great Learning very Religious and delighted much in Luther's Books and Doctrine He often contemplated the Foot-steps of God in Nature saying with St. â—…ul That God was so near unto us that he might almost 〈◊〉 felt with our Hands Considering the Vicissitude or Earthly Things he often repeated this Verse Besides God's love nothing is sure And that forever doth endure In his sickness he caused his young Daughters to repeat their Prayers before him and then himself prayed fervently for the Church and those his Orphans concluding I call upon thee with a weak yet with a true Faith I believe thy Promises which thou hast sealed to me with thy Blood and Resurrection c. He spent the few days which remained in prayer and Repentance and so quietly ended his days November the 16th Anno 1548. aged 45. The Death of Matthias Zellius HE was not only famous for Learning but for other Christian Vertues especially Modesty Temperance and Charity having a special care of the Poor for being invited to Supper by one of his Colleagues and seeing much Plate was offended and went his way without eating but afterwards so far prevailed with him that he sold his Plate and was more open-handed to the poor he dyed 1548. aged 71. The Death of Vitus Theodorus HE often disputed with his Papistical Adversaries and overthrew all their Arguments at length he was called to be a Pastor at Norimberg his own Country where he preached the Gospel with great Zeal and Eloquence to the great Advantage of his Auditors he dyed Anno. 1549. The Death of Paul Fagius FAgius died of a burning Feaver or as some say was poysoned by the Papists so that Anno 1550. he was intombed at Cambridge from whence in the Reign of Q. Mary the Papists having condemned him for a Heretick took his Bones and burnt them The Death of Martin Bucer IN his Sickness Learned Men came to visit him especially Doctor Bradford who one day taking leave of him to go preach told him he would remember him in his Prayers whereupon Bucer with tears in his
with a Christian Zeal If you love my Soul away with it and then three Iron Hoops being brought to fasten him to the Stake he said If you had brought none of these I would have stood patiently and thereupon he took one of them and put it about his middle When the Reeds were set up he embraced and kissed them putting them under his Arms where he had two Bags of Gunpowder The Fire being kindled he continued three quarters of an Hour in praying and crying out O Jesus thou Son of David heve mercy upon my Soul Thus fell this blessed Martyr in the bloody Persecution under Queen Mary Anno Christi 1555. The Death of Rowland Taylor THE Night before his being carried to Hadly to be burned his Wife Children and Servants were permitted to come to him with whom he prayed very servently and gave them all his Benediction The next Morning the Sheriff received him and by the way he was greatly solicited by the Sheriff of Essex to Recant To which he only answered Well I perceive that I now have been deceived my self and shall deceive many in Hadly of their Expectations At which the Sheriff told him It was a gracious Saying and desired him to explain it hoping he intended to Recant Why said Doctor Taylor I did propose to my self once that I should have been buried in Hadly Church-yard in which I now see I shall be deceived and as for my deceiving of others of their Expectations is that I being a man of a Corpulent Body might have fed many Worms who now must be content without me Bing come within two Miles of Hadly a great number of people came to meet him greatly lamenting the state into which he was fallen but he comforted them saying Be patient as for me I thank God I am almost at home and have not past two Miles more to go over before I come to my Father's House When the Fire was kindled he extended his Arms toward Heaven and with a Voice ravished with Joy continued saying Most merciful Father of Heaven for Jesus Christ my Saviour's sake receive my Soul into thy Hands till one with a Halbert beat out his Brains Thus died this blessed Martyr Anno 1555. The Death of John Bradford VVHhen he came to Newgate several came to visit him to whom he gave Ghostly Consolation and the next Morning the Sheriff came and conveyed him together with a Youth of about 18 years of Age to Smithfield where the Stake was prepared When he came at the Stake he kissed it as likewise a Faggot that he took up and then falling flat upon his Face in token of Humility he prayed for a good space till the Sheriff ordered him to rise putting off his Raiment he was together with the Youth fastned to the Stake when as he cried with a loud Voice Repent O England of thy Sins beware of Idolatry beware of false Antichrists take heed they do not deceive thee Then turning to the young Man who was an Apprentice to a Merchant in London he said be of good comfort Bothers for we shall have a merry Supper with the Lord this Night And then embracing the Reeds he said Strait is the Way and narrow is the Gate that leadeth unto everlasting life and few there be that find it The Fire being kindled he held his Hands in the Flames and with a Christian patience suffered the burning without so much as stirring the Body dying a Glorious Martyr in the Bloody Year Anno 1555. The Death of Nicholas Ridley AFter his Degradation he was delivered in order to his Execution At Supper-time his Keepers Wife weeping to think he must suffer the the next day he comforted her saying I pray be patient and chearful as I am for by this Grief you express 't is plain you love me not and with a chearful Countenance invited them all to his Wedding saying To Morrow I shall be married And when some offered to watch with him he refused their kindness saying That he should fleep as well that Night as ever he did in his life When the Morning was come the Sheriff and others came with a great Guard to convey him to the place of Execution also Dr. Latimer who was Condemned with him Dr. Ridley dressed himself in his Episcopal Garments and shaved himself as if he had been going to an Earthly Wedding Upon his way he looking behind him espied Dr. Latimer coming after and called to him with a chearful Voice saying O Brother are you there Yes said Dr. Latimer I have after you as fast as I can Then turning to Dr. Latimer at the place of Execution he embraced him and bid him be of good comfort For said he God will either asswage the heat of the Fire or give us strength to endure its Fury with patience And so going to the Stake he kissed it then kneeled down and prayed for a good space when rising up and being about to speak to the people the Popish Locust run and stopped his Mouth When the Smith was knocking in the Staple that fastned the Chains he said I pray thee good Fellow drive it in fast for the Flesh will have its course The Fire being kindled he stood in the Flame a long while before he died by reason of the ill making of the Fire and then saying Into thy hands O Lord I commend my Spirit Lord receive my Soul he gave up the ghost suffering Martyrdom Anno Christi 1555. One thing is worthy of Note and may be counted a Prophecy which was this Dr. Ridley then Bishop of London long before King Edward's death as he was crossing the Thames in a Boat the Wind arose so high that all that were with him were in fear of present drowning but he comforted them saying Fear not for this Boat carries a Bishop that must be burned and not drowned The Death of Hugh Latimer WHen he was brought to the Stake he looked with a chearful Countenance not being dismaied at the approach of Death After he had prayed awhile he unstripped himself and said to Bishop Ridley Brother be of good comfort and play the Man for I trust by God's Grace we shall this Day light such Candle Candle in England as shall never be put out adding That he knew God was Faithful and would not suffer him to be tempted above what he was able to bear Then embracing Dr. Ridley he was bound to the Stake and the Fire kindled then he cried with a loud Voice O Father of Heaven receive my Soul and stroaking his Face with his Hand he gave up the ghost dying a glorious Martyr at Oxford Anno Christi 1555. The Death of John Philpot. WHen he came to Newgate he was put into a place by himself and had word brought him the next Morning that he must suffer when with a cheerful Countenance he replied I am ready God grant me strength and a joyful Resurrection And after having retired awhile to pray he came forth and was
Whitaker FAlling Sick of a Fever a Friend asking him how he did he replyed O 〈◊〉 〈◊〉 I have not taken so sweet a sleep since my disease seized upon me But being in a cold Sweat his Friend told him That Symptoms of Death appeared on him to whom he answered Life or Death is welcome to me which God pleaseth for Death shall be an advantage to me for I desire not to live but only so far as I may do God and his Church Service He dyed Anno 1595. Aged 47. The Death of Robert Rollock HE said I bless God I have all my Senses entire but my Heart is in Heaven and Lord Jesus Why should'st thou not have it It hath been my Care all my life long to dedicate in to thee I pray thee take it that it may live with thee for ever Falling into a Slumber and awaking he desired to be dissolved saying Come Lord Jesus 〈◊〉 an end to this miserable life haste Lord and â—…arry not Then some bewailing their loss of him to them he said I have gone through all the degrees of this Life and now am come to my end why should I go back again O Lord help me that I may go through this last degree with thy assistance lead me to that Glory which I have seen as through a Glass O that I were with thee Some saying the next day was the Sabbath he said Thy Sabbath O Lord shall begin any Eternal Sabbath Then he breathed out Haste Lord and do not tarry I am weary both of nights and daies Come Lord Jesus that I may come to thee Break these Eye-strings and give me others I desire to be dissolved and to be with thee Haste Lord Jesus and defer no â—…nger Go forth my weak Life and let a better succeed One standing by said Sir Let nothing trouble you for now your Lord makes haste to which he said O Welcome Message would to God my Funeral might be to morrow Thus he continued servent in Prayer till he resigned up his Spirit unto God Anno 1598. Aged 43. The Death of Nicholas Hemingius BEfore his Death he grew Blind and much diseased desiring then to be dissolved and to be with Christ. Some time before his Death he Expounded the 103 Psalm to the admiration of all his Auditors He dyed Anno 1600. Aged 87. The Death of Daniel Tossanus DAniel Tossanus falling sick he Comforted himself with these Texts of Scripture I have fought the good fight of Faith c. Be thou faithful unto the Death and I will give unto thee a Crown of Life We have a City rot made with hands Eternal in the Heavens many other places he recited He dyed Anno 160â—… Aged 61. The Death of William Perkins HE was Born at Marston in Warwickshire and was Educated at Christ's College in Cambridge He wrote many rare Treatises which for their Excellency were Translated into most Languages All he wrote was with his Left Hand with which he stabbed the Romish Cause as one well exprest Though Nature thee of thy Right Hand bereft Right well thou Writest with thy Hand that 's Left In his last Fit a Friend standing by prayed for a mitigation of his Pains to whom he said Pray not for an ease of my Torments but for an encrease of my Patience He dyed Anno 1602. Aged 44. He was Buried at the Charge of Christ's-College with great Solemnity Dr. Mountague preached his Funeral Sermon upon this Text Moses my Servant is dead His Works are Printed in Three Volumes in Folio The Death of Francis Junius BUT being at Lions he escaped an Imminent Death which made him acknowledge God's Providence in his Miraculous Deliverance and to confirm his Belief he earnestly desired to read over the New Testament of which he gives this Account when I opened the New Testament I first met with St. John's first Chapter In the beginning was the Word c. I read part of it and was presently convinced that the Divinity and Authority of the Author did excel all Humane Writings My Body trembled my Mind was astonished and I was so affected all that day that I knew not what I was Thou wast mindful of me O my God according to the multitude of thy Mercies and called'st home thy lost Sheep into thy Fold And from that day he wholly bent himself to Pions Practices He dyed Anno 1602. Aged 57. The Death of Thomas Holland BEing Ancient he employed his Time in Prayer and Meditation and often used to sigh forth Come O come Lord Jesus thou Morning Star Come Lord Jesus I desire to be dissolved and to be with thee He dyed Anno 1612. Aged 73. The Death of James Granaeus IN the midst of his Pains he used to say As Death's sweet so to rise is sweet much more Christ as in Life so he in Death is Store On Earth are Troubles sweet Rest in the Grave I' th' last Day we the lasting'st Joys shall have He dyed Anno 1617. Aged 77. The Death of Robert Abbat ABbat drawing near his End he desired to make a Confession of his Faith but being faint and weak he referred his Friends to his Writings saying That Faith which I have published and defended in my Writings is the Truth of God and therein I die and so departed Anno 1618. Aged 58. The Death of John Whitgift THE Queen had a great Esteem for him and was pleased to be so familiar as to call him Her Black Husband at her Death he was present and administred to her what Comfort she desired when King James came to the Crown he much reverenced the Archbishop and when he fell sick King James visited him and laboured to chear him up but he had laid the Death of Queen Elizabeth so much to heart that in a few days he departed in the Lord Atno 1603. Aged 73. The Death of Theodore Beza HE often used the Apostles saying We are his Workmanship created in Christ Jesus to good Works And that of St. Augustine I have lived long I have sinned long blessed be the Name of the Lord. Also Lord perfect that which thou hast begun that I suffer not Shipwrack in the Haven And that of Bernard Lord we follow thee by thee to thee we follow thee because thou art the Truth by thee because thou art the Way to thee because thou art the Life He dyed upon a Sabbath day when rising in the Morning he prayed with his Family and finding himself weak he desired to go to Bed again but sitting down on the Bed-side he departed without the least Sigh or Groan Anno 1605. Aged 86. The Death of William Cowper FAlling Sick he used to say My Soul is alwaies ready in my Hand ready to be offered to my God Where or what kind of death God hath prepared for me I know not but sure I am there can no evil death befall him that lives in Christ nor sudden death to a Christian Pilgrim who with Job waits every Hour for his
Change Yea saith he many a Day have I sought it with Tears not out of Impatience Distrust or Perturbation but because I am weary of Sin and fearful to fall into it In his Sickness he used these private Meditations Now my Soul be glad for at all Parts of this Prison the Lord hath set to his Pioneers to loose the Head Feet Milt and Liver are failing yea the middle strength of the whole Body the Stomach is weakned long ago Arise make ready shake off thy Fetters mount up from the Body and go thy way I saw not my Children when they were in the Woâ—…b yet there the Lord fed them without my knowledge I shall not see them when I go out of the Body yet shall they not want a Father Death is somewhat Driery and the Streams of that Jordan between us and our Canaan run furiously but they stand still when the Ark comes Let your Anchor be cast within the Veil and fastned on the Rock Jesus let the End of the Threefold Cord be backled to the Heart so shall you go through He died Anno 1619. The Death of Andrew Willet GOing from London his Horse threw him and by the Fall broke his Leg which was presently set by a Bone-setter and being confined to his Bed he would meditate upon Hezekiah's Sickness and Recovery Isaiah 38. especially on the 9 10 13 and 15 Verses Hearing a Bell Toll he peradventure had apprehensions of Death which occasioned him to discourse with his Wise concerning Death and our blessed Hopes after Death and the mutual Knowledge the Saints have of one another in Glory Then he repeated the first Verse of the 146 Psalm and said it was a most sweet Psalm but stirring to ease himself he fell into a Trance his Wife crying out he looked up and used these last words Let me alone I shall do well Lord Jesus and so departed Anno 162â—… Aged 59. The Death of David Pareus AT Anvilla he wrote his Body of Divinity which having Finished he said Lord now let thy Servant depart in peace because he hath Finished that which he desired He earnestly besought God that he might lay his Bones at Heidleberg which not long after he returned thither safely where he was received with much joy but his former Disease of a Catarrh returning upon him being sensible of approaching Death he frequently opened his Mind to Henâ—…y Alting and others and so quietly departed Anno 1622. Aged 73. His Works are in 3 Volumes The Death of Robert Bolton MR. Bolton falling sick of a Quartane Ague and finding himself weaker and weaker he Contemplated upon the four last things Death Judgment Heaven and Hell and being asked if he could be content to live if God would permit him He said I grant that Life is a great Blessing of God neither will I neglect any means that may preserve it and do heartily desire to submit to God's Will but of the two I infinitely more desire to be dissolved and to be with Christ. When the Pangs of Death were upon him he breathed out I am now drawing on apace to my dissolution hold out Faith and Patience your Work wiâ—… quickly be at an end He died Anno 1631. Aged Threescore The Death of William Whately IN his Sickness he comforted himself with that Promise Psalm 41. 1 2. Blessed is he that considereth the poor the Lord will deliver him in the tâ—… of trouble the Lord will strengthen him upon the Bod of languishing c. A little before his death a Friend praying with him That God wold be pleased if his Time were not expired either to restore him or put an end to his Pains He lifting up his Eyes towards Heaven one of his Hands in the close of that Prayer gave up the ghost shutting his Eyes as if he was fallen into a soft-Slumbeâ—… Anno 1639. Aged 56. The Death of Anthony Wallaeus HE was much troubled with the Stone in the Kidneys and Hypocondraical Wind which still encreasing upon him he called his Family and exhorted them to fear God then taking his leave of them he fell asleep out of which he never awaked only strived a little when his Pains came upon him so on the Sabbath-day at a Eleven of the Clock he resigned up his Spirit to his Maker Anno 1639. Aged 66. The Death of Henry Alting HE sell sick at Groning of a Catarth and Feaver accompanied with great Pains in his Back and Loins which caused often Paintings The day before his death he sang the 130th Psalm with great Fervency In the Evening he blessed his Children and exhorted them to fear God and to persevere in the Truth of the Gospel Being sensible of the time of his Departure by his Prophetick Spirit he accordingly died about Three of the Clock August 25. Anno 1644. Aged 57. The Death of Frederick Spanhemius HIS last Sermon he preached at Easter upon Phil. 3. 24. Who shall change our vile Body that it may be like his glorious Body c. He prayed earnestly to God to continue his Blessings to his Family and never suffer them to be seduced to Popery he prayed likewise that in the Pains of Death he might with all his Soul breath after God and migh before-hand have some taste of the Glory of Hea ven Having ended his Prayers his Voice and Strength failed him and so about Sun-setting he quietly departed and slept in the Lord 1649. Aged 49. The Death of Sir John Oldcastle HE was sent for before the Council when the Bishop proffered to absolve him he replied He had never trespassed against him and therefore had no need of his Absolution When they told him unless he would recant they would condemn him as a Heretick He bid them do as they thought best for said he I am at a Point that which I have written I will stand to it to the death Then kneeling down he lifted up his Hands towards Heaven and said I shrive me here unto thee O Eternal and Ever-living God in my frail Youth I offended thee O Lord by Pride Coverousness Wrath Uncleanness and many Men have I hurt in my 〈◊〉 and committed many other horrible Sins for which good Lord I ask thee forgiveness And so with Tears in his Eyes he stood up and turning to the People he said Lo good People for breaking God's Laws and his holy Commandments they never yet accused me but for their own Laws and Traditions they handle me most cruelly and therefore they and their Laws by God's promise should be utterly destroyed Then they proceeded farther to examine him but he returned such Answers to their Questions as made many wonder at his Wisdom yet they proceeded to read the Bill of Condemnation against him as a Heretick After which he lifting up his Eyes towards Heaven said Lord God Eternal I beseech thee of thy Infinite Mercy to forgive my Persecutors After that he was sent to the Tower The Sentence against him was That like a Traytor
Spirit fainting he yielded up the Ghost in January Anno 1625. Aged 65. The Deaths of the KINGS and QUEENS of England since the Reformation to this present The Death of King Henry the VIII KING Henry being grown Fat fell into a languishing Fever and by Will appointed his Successor and Council did on the 28th of January 1547. in the 56 Year of his Age and 38 of his Reign leaving Issue by Queen Jane Prince Edward by his first Wife Katherine of Spain the Lady Mary and by Ann of Bullen the Lady Elizabeth who all Successively came to the Crown The Death of King Edward VI. ABout three hours before his Death his Eyes being closed thinking that none heard him he made this Godly Prayer Lord God deliver me out of this miserable and wretched Life and take me amongst thy Chosen howbeit not my VVill but thy VVill be done Lord I commit my Soul to thee O Lord thou knowest how happy it were for me to be with thee yet for thy Chosens sake send me Life and Health that I may truly serve thee O my Lord God bless thy People and save thine Inheritance O Lord God save thy Chosen People of England O my Lord God defend this Realm from Papistry and maintain thy true Religion that I and my People may praise thy Holy Name for thy Son Jesus Christ's sake Then turning his Face and seeing some by he said Are you so nigh I thought you had been further off Many servent Prayers he made but his last Words were these I am faint Lord have Mercy upon me and take my Spirit and so committed his Pious Soul into the hands of his Heavenly Father He died July 6. 1553. in the Seventeenth Year of his Age. He Reigned Six Years Five Months and Eight Days he was the one and Fortieth Sole Monarch of England and was Buried at VVestminster The Death of Queen Mary HER Husbands absence and the disappointment of proving with Child brought her into a Sickness whereof she died November 17. 1558. having Reigness 5 Years and 4 Months Cardinal Pool dying the day before but sometime before she declared to him That if when she were dead they would look into her Heart they would find Callis her great Distemper In her Reign there suffered 5 Bishops 21 Divines and in all 277 Persons The Death of Queen Elizabeth 1594. LOpez a Jew Physitian to the Queen was Executed for attempting to Poyson her In 1600. the Earl of Essex having incurr'd the Queens Displeasure in Ireland and more by scandalous Speeches and a kind of open Rebellion at his House in London being condemned by his Peers is Beheaded On the 24th of March 1602. died Queen Elizabeth having Reigned above 44 Years in as Troublesome times as any yet full of Honour and most happy in the Love of her People She was Interred in Henry the Seventh's Chappel at VVestminster The Death of King James the First THis King was Interred at VVestminster with great Solemnity his Queen was Ann Daughter of Frederick the Second King of Denmark by whom he had two Sons Henry and Charles and three Daughters Elizabeth Mary and Sophia the two last dyed young The Death of King Charles the First HE was led through the Park to the Seaffold before VVhite-Hall where having declared that he died a Martyr for the Laws and Liberties of his People he made a Confession of his Faith asserting that he died a true Son of the Church of England then he betook himself to his private Devotions and so patiently submitted his Royal Head to Martyrdom from the hand of a disguised Executioner His Body was put into a Black Velvet Coffin and afterwards wrapt in Lead was on the 7th of Feb. following Interred at St. George's Chappel at VVindsor in the same Vault with King Henry the 8th in presence of the Duke of Richmond Dr. Juxon and others but the manner appointed in the Liturgy could not be obtained to be used nor had he any Epitaph affixed but only on the Sheet of Lead ou a thin Plate fastned on the Breast this plain Inscription King Chaales 1648. The Death of King Charles the Second ON Monday Feb. 2. 1684. the King was seiz'd with a violent Fit of an Apoplexy which deprived him of his Senses but upon speedy Application of Remedies he returned to such a Condition as gave some Symptoms of his Recovery till VVednesday Night and then the Disease was so violent that he lay in a languishing Condition until Friday Feb. 6. and then expired He had Reigned Thirty six Years and Seven Days and was in the 55th Year of his Age. He was Interred in Henry the Seventh's Chappel being the Forty-sixth Sole Monarch of England The Death of Old Mr. Eliot of New-England WHILE he was making his Retreat out of this evil World his Discourses from time to time ran upon The coming of the Lord Jesus Christ. It was the Theme which he still had Recourse unto and we were sure to have something of this whatever other Subject he were upon On this he talk'd of this he pray'd for this he long'd and especially when any bad News arriv'd his usual Reflection thereupon would be Behold some of the Clouds in which we must look for the coming of the Son of Man At last his Lord for whom he had been long wishing Lord come I have been a great while ready for thy coming At last I say his Lord came and fetched him away into the Joy of his Lord. He fell into some Languishments attended with a Fever which in a few days brought him into the Pangs may I say or Joys of Death And while he lay in these Mr. Walter coming to him he said unto him Brother Thou art welcome to my very Soul Pray retire to my Study for me and give me leave to be gone meaning that he should not by Petitions to Heaven for his Life detain him here It was in these Languishments that speaking about the work of the Gospel among the Indians he did after this Heavenly manner express himself There is a Cloud said he a dark Cloud upon the Work of the Gospel among the poor Indians The Lord revive and prosper that Work and grant it may live when I am dead It is a work which I have been Doing much and long about But what was the word I spoke last I recal that word My Doings Alas they have been poor and small and lean Doings and I 'll be the Man that shall throw the â—…st Stone at them all It has been observed that they who have spoke many considerable â—…hings in their Lives usually speak few at their Deaths But it was otherwise with our Eliot who after much Speech of and for God in his Life-time uâ—…tered some things little short of Oracles on his Death-bed which 't is a thousand pities they were not more exactly regarded and recorded Those Authors that have taken the pains to Collect Apophthegmata Morentium have not therein been unserviceable to
a thousand years before These things are well coupled thou neither wert nor will be thou art ordain'd for that point of time wherein thou liv'st with that thou mayst extend how far wouldst thou prolong Why weepest thou what is it thou wouldst have thou losest thy labour Thou shalt go thither whither all things created go What is there that thou canst call a Novelty Thou wert born under this Law This hapned to thy Father to thy Ancesters to all before thee and will happen to all that come after thee It is established and decreed Death seizes upon all we are born to die Consider in thy Mind the vast throng of those that went before thee of those that are to follow thee and those that are to go along with thee Many thousands of Men and Creatures at this very moment that then fearest to die are now making several and various Exits out of this World Take a view of the whole World the new the unknown Most certain it is that every moment Millions are born and die and many die the same death Now couldst thou think that thou shouldst never come to that end to which thou art always going Death is a safe Road to Rest neither is there any thing of evil in Death but only the fear of Death therefore if we would live quietly the Soul must be always ready Shall I fear my end when I know I must have an end when I know that all things have their end Shall I fear my last gasp that puts an end to all my Sighs Why should I fear to restore that which I received upon that condition But you will say it is a difficult thing to contemn Death 'T is Death but to him that knows how to Live He that his hours on Vertue doth expend Neither doth wish for nor yet fears his end We do not deny but that there is something terrible in Death there we must learn not to be afraid of it No Man learns to be contented upon a Bed of Roses to sit down at a Banquet but this to be exercised not to give way to Grief He chearfully embraces Death who has long composed himself to wait for it And this is the greatest Argument of a generous Mind not to fear thy departure For he knows whither he shall go that remembers from whence he came Such a person was Theodosius the Emperour of whom Saint Ambrojs was wont to say I loved the man whom when he died was more grieved for the state of the Church than for his own Condition Therefore do thou make it thy business not to fear Death Sect. 6. An Example of the Contempt of Death NInachetus the Governour of Malaca in Judea being commanded to resign his Authority could not brook the Indignity ignorant of true Honour and solid Vertue Therefore making a Funeral Pile of Lignum Aloes and other Odoriforous Woods He spread a square Scaffold which he had erected near to the Pile with rich Tapestries and sumptuous Carpets Then he appeared himself upon the Scaffold glittering in a Robe of Tissue set with precious Stones and discoursed to the People of his Actions and the whole Course of his Life And having declared the Kindnesses which he had shewed the Captive Pottugalls at a time of necessity he most sadly and bitterly complain'd of his being undeservedly put by his Command Then reproaching the Ingratitude of the Pâ—…rtugalls such fatal Fury did his Ambition inspire him with he threw himself headlong into the burning Pile a Contemner of Death Aelian relates a Contempt of Death not much unlike this The end of Calamus saith he is worthy to be mentioned if not to be admired It was thus When he had taken his leave of Alexander the Macedonians and a long life he made him a Funeral Pile in the fairest part of the Suburbs of Pabylon composed of Cedar Cypress Myrâ—…le Laurel and oâ—…her sweet Wood and having performed his usual exercise of Running he ascended the Pile and stood Crown'd upon the heap of Wood the Sun whom he Ador'd shining all the while Which done he gave the Macedonians a Sign to kindle the Pile Which being now all of a light Fire Calanus wrapt up in Flames stood still unmov'd till he fell as the heap fell and expir'd in the midst of the Ashes Alexander admiring the Courage of the Man is reported to have said That Calanus had vanquish'd more Potent Enemies than he For Alexander had wag'd War with Prous Taxilus and Darius but Calanus with Labour and Death Shall the vain Heathens shew so much Courage in Death and Christians trusting in God be afraid and tremble Death is not an evil but the fear of Death is an evil Let us I beseech ye examine things themselves and not the Nature of things If we believe Seneca Death is the best Invention of Nature the Remedy of all Evils Why therefore do we fear at last Immortal Peace Eternal Joy will entertain us Let us take Courage from the despair of longer Life Make that a Vertue which would be necessity Certainly a prudent Christian does nothing unwillingly he avoids all necessity because he wills what that would compel him to Let us therefore do willingly what we cannot but do Let us with a contented Mind expect our end or rather our beginning He shall be always serene and calm in his Mind who contemâ—…s Death Sect. 7. A Man ready to dye ZENO the Critick as Swidas relates as he was going out of his Schoole chanc'd to stumble and hurt his Toe But he believing himself call'd to the Grave strook the Ground with his Hand adding these Words I come Wherefore dost thou call me Thus the old Man of Ninety Years of Age died without ever being Sick Hunger was a great Friend to Zeno for he frequently â—…asted till he fainted But willingly Zeno made himself so sick that he might not be sick and that he might enjoy a quiet old Age free from Diseases Both he attained to according to his wish Let us not wonder at the shortness of our Lives nor the incertainty of our Health For we wast our Health and our Lives with Giuttony and Drinking never thinking our selves satisfied till our cramm'd Bellies be as hard as a Drum Ridiculous yea Mad Men we shorten our Lives by those things which ought to lengthen it But that proceeds from this because we will not be perswaded that Abstinence has so great a power to prolong Life But daily experience tells us that the saying is true so much food as you spare so many days you add But to the Business Uâ—…sinus the Priest as St. Gregory witnesses being comforted with a Celestial Vision in his Sleep often cried out I come I come I return thanks and when he had declared to the standers by what he had seen he repeated the same Words I come behold I come and with these Words in his Mouth he expired A Mind prepared for Death thus speaks I come behold I come
not only interrupt the voice but even oppresses the very Soul it self But then Patience and Suffering are to be offered up for Prayers to God to whom Pain is a grateful Sacrifice so that Patience be joined with it He prays well who suffers well Neither may he be said to pray but to obtain by Prayer of God who sends such Eloquent Messengers to him as Pain and Patience But let him be such a sick person whose Speech may be interrupted whose Mind may be broken and whose Patience may be at a loss Yet there is a way for him to pray Let him look about he shall see some sitting some standing by him ready to help and assist him How easie is it then to cast in a word by the by how easie is it for him to point or cry to his Friend say this Prayer read this Psalm or that Paragraph Who so hard-hearted as to deny so small a Duty to the Sick So that when a sick person cannot pray with his own he may with anothers Lips And therefore I repeat this again Pray always in Sickness We can never unseasonably have recourse to God Sect. 17. In Pain and at other times what is to be meditated upon what to be done every day A Man that trusts in God though oppressed with Miseries and full of Pain may rightly say this while I breathe I hope and so much always the better the nearer to my end I find my self Seneca has most excellently Philosophized concerning pain No Man saith he can feel excessive pain and long for thus has Nature most favâ—… able to us ordered it that pain should be either tolerable or short For the intense excess of grief finds a end Therefore this is the Comfort of vast paâ—… that thou must of necessity cease to feel it if thoâ—… feelest it over-much But this is that which troubles the unskilful in the pains of the Body They are not content with their Souls alone they have still so much Business with the Body And therefore O Sick Person accustom thy self by degrees to wean thy Soul from thy Body and to converse with thy better and more Divine part but with thy Body the frail and weak part no more that needs must And though pain is seldom so constant but that it has some intermission therefore do not think that all Exercise of the Soul is to be omitted when thou lyest sick when thou feeles pain Above all things take care that thy Morning Prayers and thy Evening Examination of thy Conscience as much as in thee lyes may make 〈◊〉 due progress If thy Tongue fail thee let thâ—… Mind pray Never begin the Night nor compose thy self to sleep till thou hast examined thy Conscience In the day-time when thy pain ceases or relaxes take a good Book and there read and weigh every Period every Day set aside a small Hour for Prayer pious Groans and humble Ejaculations so thou wilt believe thy self to have pray'd an Hour in Heaven At the beginning and end of all thy Prayers refer thy self wholly to the will of God with a prepared Obedience All which things are so far from difficulty that a dying man may perform them as well as he whose Pain is not so severe If thou canst not or rather will not perform these Duties yet for that one little Hour patiently endure thy Pains Make not thy Misery more intollerable than it is nor burthen thy self with Complaints Pain is the Lighter of Opinion and Conceit and not to the Weight On the other side if thou beginst to exhort thy self and say 'T is nothing or else it is very little let us endure it will be over by and by thou wilt make it easie while thou believ'st it so Every Man is miserable as far as he believes himself to be so Sect. 18. We are of one Opinion in Health of another in Sickness LAcides the Philosopher when he had lost the most of his Houshold-Goods We dispute saith he otherwise in the Schools than we live at home Thus the Healthy well suggest a thousand Consolations to the Sick But where is that sick person who is able to comfort himself How like Glass is our Srength crackt with the least crush We think our selves made of Brass when we are in health and in a manner challenge pain but when they come we fly them we fall we lie down before any Conflict with the Enemy We are Men thou sayst and dying Bodies are not able to endure the force of Pain I deny not but that Humane Bodies are frail yet not so infirm but that they have strength enough to endure any Affliction unless the Mind be weaker than the Body 'T is our softness that causes so many Deserters of Courage while they refuse all Extremities as intollerable But Courage dies if you take away the Subject of it which is Difficulty Sect. 19. Pious Ejaculations to God in all Sickness and Infirmity O Lord my Strength my Power and Refuge in time of Trouble Jer. 16. v. 19. It is the Lord let him do what seemeth him good 1 Sam. 3. v. â—…8 O Father Let Job be well tried because he hath answered for wicked men Job 34. v. 36. Before I was troubled I went wrong but now have I kept thy Word Psalm 119. Therefore have I delectation in Infirmities in Rebukes in Necessity in Persecutions in Anguishes for Christ's sake for when I am weak then am I strong 2 Cor. 12. 10. And now O Lord deal with me according to thy will and command my Spirit to be received in peace Tobias c. 3. v. 6. Sect. 20. Certain Vices of Sick-people FIrst To listen after Curiosities News and Trifles 2. Not to give Ear to the Admonitions of Death 3. To complain of those that look after them 4. To refuse their Dyet as ill drest 5. To find fault with the Bed as ill made 6. To believe they are not well lookt after and therefore to murmur and be angry 7. Seldom to discourse of God and divine things 8. Not to be resign'd in all things and submissive to the will of God 9. To believe some things intollerable and not digest all things with a Christian Patience Now I would sain know of thee O sick Man what concerns it thee what is transacted in Germany France Italy or Spain Do thou rather enquire what is done in Heaven among the Saints Or what is done in Hell among the Cursed Let the dead bury the dead Do thou only mind thy Salvation that 's the onely one thing necessary VVhat hast thou to do with News and false Reports Thou dost not profit thy self thereby but offend others Why art thou angry with those that mind thee of the approaching danger Know 'em they are the Heralds of Death I beseech thee do not imitate those old Men many of which perhaps thou hast known to whom it was death to hear any one disccursing of Death Hast thou not hitherto profited more then so childishly to fear