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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68585	A dialogue of dying wel. First written in the Italian tongue, by the reuerend father Don Peeter of Luca, a chanon regular, a Doctor of Diuinitie and famous preacher. VVherin is also contayned sundry profitable resolutions, vpon some doubtful questions in diuinitie. Translated first into French, and novv into English; Dottrina del ben morire. English	[Pietro da Lucca].; Verstegan, Richard, ca. 1550-1640.	1603 (1603)	STC 19815; ESTC S114608	35,811	112

rule Hebr. 5. THE fourth and last rule obserued of our Sauiour in his passage was that as S. Paule saith Cum clamore valido lachrymis preces offerens exauditus est pro sua reuerentia that is to say offering vp his prayers with a loud cry and teares he was heard for his reuerence sake And the text of the holy gospel saith that our lord hauing cryed with a loud voyce and recomended his soule to his heauenly Father saying Luc. 23. Father into thy handes I commend my spirit yeelded vp his ghoste leauing the bodie without the soule wherevpon is gathered that our Sauiour hath done three things in this last rule First hee cryed with a loud voyce secondly hee wept thirdly hee commended his soule to his Father and then his blessed soule departed from his precious and holy bodie All these thinges ought the sick man to doe that is vpon his last passage and in the agonie of death So that after he hath caused his parents and frendes to retyre hauing taken his leaue of them hee shal first think vpon the state of his conscience and then call vpon almighty God not with a loud voyce but with deep and profound sighes from the bottome of his hart crauing pardon with moste sorrowful teares and intyre contrition of his creator for all his sinnes and offences comitted against his diuyne maiesty let him repent himself of euerie sinne he hath comitted and with sorowful hart aske mercie of almightie God for euerie smal negligence bitterly also lamenting for euerie litle losse of tyme and requiring helpe of our blessed Ladie and all the saintes oftentymes let him say In manus tuas Domine commendo spiritum meum that is into thy handes o Lord I commend my spirit The which woordes the diuynes think to be of verie great vertue And so by meanes of thease preparations beeing filled with good and holy desires thow shalt come to a happy passage of death and finally rēder thy body to the earth and thy soule to thy creator with whome thow shalt liue eternally When the young Merchāt had heard all these rules hee said to the Ermyte I cannot expresse with my tongue how much your profitable wordes haue bene acceptable vnto mee Surelie ye haue made me know thinges which I shal neuer forget yea more then that I shal endeuour my self through the grace of God with all possible diligence to put in practise and execution all thease 12. golden rules of the arte to dy wel which ye haue declared vnto mee in the precedent chapters But I beseech yow seeing wee be in this talk of death that ye wil answere to certayne doubtes of myne according to your learning the opinion of the sacred diuynes and as ye shal be illumined by the holy Ghoste The Ermite answered that hee was verie wel contented so that hee did not seek to know them of a vaine curiositie The Merchant said I desire to be resolued of certayne doubtes of which the resolutions and declarations shal be to all men prontable and pleasing for their are none which ought not to des re and vnderstand such doctrine because death is common to all and therefore ought euerie one willingly to talk and reason there of The Ermite then said my sonne it is conuenient wee sit downe because my great age requireth some rest as also because when wee sit and repose our selues the spirits wil be better disposed to conceyue and more apt to vnderstād the answere and resolution to thy demaundes Begin then and propound in few woordes thy doubtes the Merchāt then they beeing set downe began to make his demaundes as followeth The first ●●estion I Demaund in the first place yf wee be all bound to desire death The Ermite answered that in respect of the appetite or desire sensitiue wee be not bound but contrarie it is in respect of the appetite or desire resonable voluntarie and free vnder which the appetite sensitiue ought to be both subiect gouerned The reason heerof is for that according to the opinion of the diuynes wee be bound to leaue our owne lyfe and to accept death for the certayne sure saluation of our neighbour much more then be wee bound to this charitie for our owne saluation the which wee know for certayne cannot be had ordinarily yf first wee dy not And wee beeing bound to desire this last and eternal felicity wee are consequently bound to desire all the meanes necessarie to the attayning thereof And for not desiring of death with reason as aforesaid many Christians are dāned which yf they might would choose to liue in this miserable world for euer would say to almightie God keep thow thy heauen for thy self for I care not for it it sufficeth mee to liue heer with my freindes and kindred Wherefore it is a thing manifest and playne that such men loue not God And they haue not charitie seeing they neuer care to see his face wherein consisteth all our true and chiefest blisse And thus by this answere the Merchant was thorowlie satisfied and hee said this was a good poynt woorthy to bee wel considered of many worldlings which are perswaded they are not bound to desire death alleaging that the religious and perfect men be they which are bound to desire death and in no wyse seculer and wordly men But without all doubt they be deceyued for wee are there vnto all bound indifferentlie The second question THE second question was whether wee ought to haue an ill opinion of those that dy vnwillingly The Ermite answered saying my sonne take heed to my woordes for in this place I wil tel thee another point which as I think is of very few vnderstood Assure thy self it is not lawful to desire long lyfe except it bee to make some spiritual fruit eyther in himself or others where-fore when-soeuer a sickman dyeth vnwillingly and that hee desireth the prolonging of hi● lyfe principally to other end then to do spiritual good eyther in himself or in others I say that in this case hee sinneth greatly my reason is for that yf hee had the vertues of hope and charitie hee would more desire to bee ioyned with his God then any other thing that is not in any sorte giuen or ordayned to that end that is the coniunction and vnion with the soueraigne good It is needful then to satisfy thy demaund with a distinction wherefore I say vnto thee when a sick man dyeth vnwillingly to the end hee would abyde in this world to ioy and triumphe not to the end to amend his lyfe nor yet to help others of such an one a man cannot but haue a sinister and il opinion because it is a signe hee hath not charitie toward his creator But when the sick person desireth his lyfe may bee prolonged to do penance for his sinnes or to haue tyme to merit more or to come more in Gods fauour or els to help others after the

our Ladie be their in presence and stād before the eyes of the sick also that their bee holy water with the which let all the chamber and the sick person be sprinckled because it auayleth greatly against the power of the deuil Also that their be red the gospels of Christes passion and specially that of S. Iohn or some other thing of the bible and that hee be put in mynde of the saintes and principallie or his aduocates and patrōs to whome in his lyfe tyme hee hath had particuler and special deuotion let their also be warning geuen that in the chamber wheare the sick lyeth their be no reasoning of worldlie matters nor lowd speaking but onely so much as is needful for behoof of the sick for then is tyme to pray and not to prattle also that none weep their that great sylence be kept and that their be in the chamber no great multitude of persons they ought also to prohibite that the sick person be not much molested with the visitinges of his freindes and kinsfolkes and speciallie when his sicknes encreaseth and that there is in him no great hope of lyfe And thus I make an end of this secōd chapter in the which I haue declared the preparation called the approching which ought to be made in tyme of sicknes And it conteyneth 4. rules the first is called constancie or patience the second deuout receyuing of the sacraments of the Churche the third a wary and good prouision against the deuils temptations the fourth a good election or choyse of one or two faithful freinds that may haue diligent care of the sick And now in a few woordes I wil dispatche the last preparation declaring that which is to be done in the passage and very last end of this present lyfe THE THIRD CHAPTER wherein is declared in few woordes the last preparation which hee ought to make that is come vnto the very end of his lyf IN this third chapter wee are to speak of the preparation which ought to be made when a man is neerest the end of his lyfe as when hee beginneth to enter into his agony and draweth onward to his last gaspe This chapter conteyneth foure short rules the which after the example of our lord Iesu Christe wee ought to obserue in this last passage of our lyfe for wee ought to know that as the lyfe of our Sauiour hath bene geuen vs for a rule and for the instruction of our lyfe so also his death hath bene set before vs to teach vs how to dy Therefore S. Gregorie saith that Omnis Christi actio nostra est instructio that is to say all the actions of Christ are instructions for vs. As our lyfe then shal be best when it shal be lyke to that of our redeemers who was verie man and verie God so also our death shal be verie laudable and holy when it shal haue those conditiōs which that death of our blessed Mayster had who being on the hard wood of the crosse neere vnto death diligentlie obserued fower rules before his blessed soule departed from his sacred bodie The first ●ule THE first rule was that spoyled naked hee ascended the holie crosse forsaken almoste of all where hee would dy poor reseruing no worldly thing for himself So wee ought at the least now at the last after the example of our Sauiour to renounce effectually euerie superfluous and vayne possessiō all worldlie carnal loue leauing that to-great affectiō which wee weere wont to beare to wyfe and children careing no more neyther for riches nor for honours of the world to the end that wee bee not troobled by any thing but in this laste period of our lyf to think wholy vpon almighty God The second rule THE second rule obserued by our lord on the crosse was that hee prayed for himself and for his enemies repeating as he prayed vnto his father the woordes of the Psalme Deus Deus meus respice in me quare me dereliquisti that is to say O God my God look vpon mee why hast thow forsaken mee and afterward this verse of the Psalme In manus tuas Domine commendo spiritum meum that is Into thy handes o Lord I commend my spirit So ought wee to pray first for our selues after for enemies And at that tyme a man put in such heauines and peril of his saluation ought neuer to cease to cal for help of our moste mercyful lord God and of his blessed mother of all the Angels Patriarches Prophets Martyrs Cōfessors Virgins and matrons soliciting them with great grones and deep sighes to help him in this perillous battayle and in so great necessitie and to inuite them that they vouchsafe to accompanie his soule and guide it into the eternal tabernacles to enioy the diuine essence and to reioyce with them in euerlasting peace The third rule THE third rule obserued of our redeemer Iesus Christe was that hee with bowing of his head in such manner as hee might took leaue of his moste deer mother and of his moste hartie freindes which were their present about the crosse and recommēded his blessed mother to her new sonne which hee gaue her By this hee gaue vs example to do the lyke to wit that when the sick person seeth himselfe to bee neer death it is very conuenient that hee recommend his family as his wel-beloued wyf and his deere children to some freind that may counsel and help them After this all his seruants and how shold called together let him take leaue of them aske them forgiuenes for the il examples hee hath geuen them and make them some good exhortation And yf that hee be a father let him giue his fatherly blessing to his derely beloued children saying vnto them my children yf ye wil be good and haue the feare of God before your eyes your principal and heauenly Father wil neuer forsake yow Be diligent to keep his commaundements The blessing of the Father of the Sonne or the holy Ghoste of our blessed Ladie and of all the Saintes in heauen be with yow Then taking euery one of them by the hand and kissing them and imbracing his louing wyf and children hee shal say O my deere wyf I pray thee honour and feare our Lord God aboue all thinges I leaue thee these our children haue diligent care of them vntil this tyme they haue bene ours now they shal be thyne yf thow wilt continew in good lyfe thow shalt neuer wāt the help of God Be of good cheer do not not weep for our Lord wil be with thee Then shal hee exhort his children that they be obedient to their mother and feare and reuerence her as they ought After this he shal take leaue of them all causing them to go out of his chamber that hee may remayne alone with his faithful and chosen freindes which are to haue care ouer him euen to the last end of his lyfe The fourth

example of S. Paule S. Martin diuers holy men of such a man so as hee be confirmable to God his holy wil and pleasure we ought to haue a good and holy opinion because hee hath his desires agreable vnto charitie Hereunto replyed the Merchant yf this be so then are but few saued because few they be which desire not to haue long lyfe to triumphe heer in ioy and to get worldly riches and honours Therefore these things ye tell mee seeme vnto mee verie strange and difficil To this answered the good Ermyte saying my sonne I graunt thee that few are saued but yet that which I tell thee is true and taken out of the doctrine of holy diuynes which to auoyd tediousnes I name not nor yet goe I about to proue at length this my saying because it is a thing verie palpable and wel knowne to deuout holy persons The third question THE third question was whether wee ought to haue an ill opinion of them that at the last end of their lyf do lose the vse of reason many tymes do vtter vaine and il speeches The Ermite answered with distinction saying that of these wee ought to say as of them which in health become mad and dy in their madnes who yf they weare in state of grace when they loste the vse of reason so dyed they are saued but yf then they wear in mortal sinne and so dyed they be without all doubt damned in hel And note for our purpose that the iust iudge our Lord Iesus Christe suffereth somtymes some great sinners in their last sicknes to lose the vse of reason in iust iudgement to the intent that as in their lyfe tyme they haue not bene myndful of almightie God so in their death they should not remember themseluee This is that which S. Augustine said Hac animaduersione percutitur peccator vt moriens obliuiscatur sui qui dū viueret oblitus est Dei that is to say with this punishment the sinner is stricken that dying hee forgetteth himself which whilest hee liued did forget almighty God Such men as these hauing liued beastly and without reason for their woorthie punishment ought to dy as brute beastes without any good preparatiō therefore without confession and communion and without any signe of contrition oftentymes with blasphemies and ill woordes they passe out of this miserable lyfe to the more miserable and euerlasting paine of hell On the contrary parte it happeneth somtymes to some iust and holy persons that in the end of his lyfe through the great mercie of God being in state of grace hee loseth the vse of reason and becometh frantick and speaketh many soule and vnseemely woordes God who is mercyful suffereth this to fall vnto him for his profit and of compassion to the end hee feele not the great payne of his sicknesse and that the deuils may not haue occasion to afflict him with temptations after the losse of the vse of reason God almightie of his benignitie vseth this mercy with him that hath bene good and is of nature fearful and frayle deliuering him by this mean from the grief of the sicknes which hee doth not feele so much when his bodie is without vse of reason and making him vnable to receyue the deuils temptations because he that is without vse of reason doth not sinne And say hee or do hee what hee wil yea though hee vtter woordes against God in that tyme it is not imputed vnto him for sinne but it is inoughe for him whē hee had his vnderstāding that hee had true cōtrition for his sinnes and was in the grace and fauour of God The fourth question THE fourth question was whether wee ought to thinke il of them that dy of sodayne or violent death The Ermyte answered that according to the iudgement of S. Augustine Mors mala dicenda non est quam bona vita praecessit that is to say That death is not to be esteemed il which a good lyfe hath gonne before Alwayes when a man hath lyued wel and at the point of death is without deadlie sinne such a death ought to bee esteemed good because Preciosa in conspectu Domini mors sanctorum eius that is to say precious in our Lords sight is the death of his saintes So as let a man dy of what kynde of death soeuer it bee eyther of fire or water or swoord or pestilence or poyson or sodaynly or lingringly alwayes his death is said to be holy and pretious when hee dyeth in the state of grace Wee haue example of this in many holy confessors martirs which in respect of the world haue dyed ignominious and shameful deathes and neuerthelesse they are now happy with God in heauen And thesame also happened to our Lord Iesus Christe to whome as yf hee had bene the prince of thieues was allotted by the wicked and obstinate Iewes the infamous death of the crosse And for the contrarie hee saith that alwayes of wysemen that death is iudged il when one dyeth in mortal sinne although hee haue a quiet and honourable death to the sight of the world and bee in disgrace with almightie God and alwayes by holy men that death is iudged the wurst because as Dauid saith Mors peccatorum pessimae the death of sinners is the most euil All deathes then be ill when men dy in deadly sinne and contrariwise euerie kynde of death is good and holy when a man dyeth in the fauour of almightie God The fift question THE fift question was whether it be lawful to desire a man when hee dyeth that after death hee wil appeare vnto thee and tel thee his estate The Ermite answered that hee foūd to this question two contrarie answears giuen by the Doctors The one is of the Angelical Doctor S. Thomas In quodlibeti who saith that when there is not ioyned withal any curiositie or infidelitie but onely a careful desire to know the state of him that dyeth then is it lawful to require such a thing The other answear cōtrarie is of Henry de Ascia who saith that it is not a thing lawful because it can hardly come but of avayne curiositie and peraduenture of infidelitie to be assured of the lyfe to come and besydes that hee putteth himself in peril to be deluded of the deuil who many tymes appeareth in forme and shape of the dead and reuealeth false things And therefore wee read in the gospel that Abraham would not permit that any reuelation or apparition should be made vnto the brethren of the wicked riche man who prayed him to send some one that was dead vnto them that yet liued to aduertise them of his miserable state To whome Abraham answered Habent Moysen Prophetas audiant illos that is to say They haue Moyses the Prophetes let them heare them But it seemeth vnto mee that when a man is not moued neyther of infidelitie nor of curiositie but onely for