ever dwell with thee Oh let that voice sound in my eares To day shalt thou be with me in Paradise Lord Now lettest thou thy servant depart in peace according to thy word For mine eyeâ— have seen thy salvation Oh loving Iesus what is thine own I beseech thee to take O Lord Iesu Make mee to be numbred with thyne Elect. O Iesus thou Son of Dauid have mercy upon mee Lord be thou my helper Make haste ô Lord Iesus to come and help me O Lord Iesus receive my spirit Amen § 29. The dying mans confidence in GOD. HEre I doe confidently with S. Bernard confesse and say let others pretend their Merits and others that they can and have borne the heat of the day yet I hold it good to keepe close to the mercy of God and to put my confidence in the Lord. And though I am conscious to my selfe that my former life hath been full of sin so that I deserve to be cast off by Gods justice yet will I never leave off to trust in his infinite goodnesse and â—hat as hitherto his al-sufficient Grace hath administred strength â—o my weaknesse so the same will â—et give me strength and power to â—eare all things patiently and wilâ—ingly And this my patience â—hough small and little helped by â—he assistance of his Grace whiâ—h doth infinitely exceed my thoughts will mitigate my pains and will bestow that eternall reward upon me in Heaven This one thing ô God will I desire of thee that thou wouldst never suffer me to fall from relying upon thy goodnesse although I know my self to be weak and undeserving Yea though I should come to that casting down and terrours that I did seem even to be utterly lost and left yet I would call to mind that Apostle of thine Saint Peter that was ready to sink at the first blast of winde and to fall from his faith and I would then even doe as hee did call upon thee and say Lord save mee and even then would I hope that thou wouldst stretch forth thy hand and helpe mee but yet if thou shouldst permit mee to be harder beset then Peter which I pray thee not to suffer ô Lord yet I neverthelesse do hope that thou wouldst looke upon mee with the eyes of thy mercy and that thou wouldst turne and behold mee as thou didst Peter when he had denied thee and that thou wouldst not suffer thy whole displeasure to arise but that thou wouldst help me and deliver my soul This I know assuredly that God will not forsake me without my fault I know that of Saint Augustine to be most true God can free and hath done for many great things without any desert of theirs because he is Good but yet he never condemn'd one without great demerits because he is just Therefore in great trust and confidence I do wholly rely upon him if for my sins he suffers me to perish yet his justice shall be glorified but I hope and certainly doe hope that his mercifull goodnesse will keep my soul that so rather his mercy may be praysed then his justice nothing can fal upoÌ„ me but what God will Now whatsoever hee wils though it may seeme harsh and evill yet is truly good Whatever ô God thou wilt I will the same altogether I will ô God I will § 30. The last words of a Dying man AVgustus the Emperour when hee dyed dedicated his last wordes to his Empresse Livia Livia said hee be all thy life long mindfull of our Marriage farewell How much trulier may Christians dedicate their last speeches to their Lord and Master Iesus Christ saying O Lord Remember the time since my soul was espoused to thee in holy wedlock Dionysius the Areopagite an holy man of life being condemned to lose his head â—earing the sentence of death with a generous resolution contemning the scoffâ— of the multitude repeated the last words of our Saviour Father into thy hands I commend my spirit Saint Basil the Great at the close of his life when as he had furnishd all them about him with excellent admonitions spoke the same words unto Christ as the former Martyr had done Saint Bernard as if he should shew to the sick man Christ Iesus Oh thou Christian saith hee despair not of thy sicknes Christ hath told thee what thou art to say in all the hazards of death to whom to flie to to whom to call on In whom to hope even in God the Father which cannot despise the prayers of them that trust in him doe thou therefore such works in the time of thy sicknesse that thou mayest truly say In thee ô Lord have I put my trust let me not be confounded Therefore let the last words of the dying man be directed to God to him our prayers to him let goe all our desires Let all our hopes terminate in him let him receive our last sighes let the dying man say thus from his heart To thee ô Lord doe I looke up to thee I lift up my eyes to thee I direct my prayers § 32. The conforming of our wils to Gods will is of great value especially at the end of our lives LVdovicus Blosius gives this advice for the conforming our wils to the will of God There is no exercise at our death can be more profitable thâ—n that every one should fully resigne himself into â—he hands of his C eatouâ— humbly lovingly wholly trusting and relying in his infinite mercy and goodnesse For it cannot but hee that whosoever doth thus place his confidence in God before his departure hence but that he shall partake of joy in the Caelestiall Kingdome For those that shall be for ever with the Lord shall be freed from punishmâ—nt In this mind died that good â—â—ief on the Crosse which did no desire our Saviour to save his body but wholly desired Christ to forgive his sins and to give him the Kingdom of Heaven so fully did he resigne himself into Gods hands so wholly did he offer himself to Christ that hee should do with him as he pleased And if it so fall out that when death is at hand thy sicknesse is grievous and painfull cast that also upon God For the death of Christ wil yield us consolation in death He is gone before innumerable others are gone before why should it irk thee to follow § 33. The dying man emulates the good Thief in Golgotha LOrd Remember mee when thou commest into thy kingdome Oh happy Thiefe which didst profit more in the school of Christ in 3 houres space then the Iscariot did in three yeers thou goest before me in words and for a forme of prayer who wast to Christ in his greatest extremity a Patron and an Advocate Good God! how deep are thy judgements his friends and kinred are silent his Disciples forsake him The Angels appear not neither is his mother suffered to defend his innoâ—enâ—e and where are those eleven thousand and more fed by this crucified Lord What one out of
this and say take heed of sicknesse it is ill to be under it to whom Epictetus answers judiciously It is all one as if one should say and faigne to make three to be foure It is no ill if I rightly esteem of it it cannot then hurt me but rather profit mee So the like use may be made of poverty sicknesse war May not a man gather benefit by any by all of these the same I may say of Death is it not my appointed Steeresman into rest is it not the Messâ—nger that opens the gaâ—e to Eternity is not Death that which takes off all our burthens and easeth us from labour from misery Let Truth honour thee Epictetus how true are all these and squaring with the Law of Christianity This foundation being laid we shal learn to remember Deaths Agony and not to be affrighted at his comming But oh my Reader I would have thee know that these Documents were not onely written for thy use in the time of thy sicknes but I would have thee read these in the time of thy health that they may stand thee in some stead when thou shalt be visited with sicknesse § 42. The sickman speaks to his friends to the Diseasâ— to the entrance into Death it selfe to Christ our Lord. DEpart I pray you as unseasonable with your vaine and fruitlesse mourning Here is no place either for Complaints or Petitions You may thinke I goe from you to soon Too soon look that you bee not deceived I was fit for Death's sicle as soone as I was born nay before I was born Why should I complaine I know what I was born Was I not a weak frail body Cast forth to contumelies the food of Diseases Deaths object whosoever thou art take hâ—pes to thee or undergo thy burthen perhaps thou mayest be dejected to morrow or if no remov'd from hence To the disease ANd is Deaths Harbingâ—r approach'd must I now lie under sicknesse the time is now come I must put my selfe to the triall Valour is not onely seene in a storme or in a batâ—aile Courage may be tried upon a pillow in a bed of affliction I must be sick therefore It cannot be avoided Well I shall either end my Feaver or it me Wee cannot be always together Hitherto I have onely trafficked with health Homil. 13 in Evang. now I must exchange some time with my disease Saint Gregory tels it to me piously and truly The Lord saith he knocks when hee signifies to us that death is neere us by troublous sicknesses to whom we readily open if wee receive with comfort his chastizements Some relations may cause mee to give admittance to this serious Embassadour It is reported of a certaine old man who lay grievous sick and when as Death made an approaâ—h to take him away the sick old man entreated Death to forbeare his blow a little while untill he could make his Will and set things in readines for so long a journey To whom Death replyed ô crooked old man couldst thou not prepare thy selfe in so many years being so often warn'd by me to whom the old man said again I beseech thee lend me thy faith for I doe not remember that ever thou didst admonish me but Death answer'd briefly then I perceive that old men will lie An hundred six hundred a thousand warnings hast thou had from mee when I daily in thy sight to thy griefe not onely tooke away thy equals of which for years there are few left but also before thy eyes young men and little infants Nay I will appeale to thy own soul forgetfull old man didst thou want admonishments when thy eyes grew dim thy haires wax'd white were fâ—lne off thy nose lost its smell thy eares grew deafe and all thy other sences and members grew defective in their performances and thy whole body languish'd wasted these all these were Messengers from me and shoulâ— have been as so many warning pieces to prepare thee to march on These all have knock'd at thy doors though thou wouldst not acknowledge thy selfe to be within Often enough and long enough hast thou bin admonish'd I stay not Come away and enter the Dance of Death now presently He seldome prepares himselfe well which prepares so extraordinary late To his Death-bringing sicknesse WHen I meditate on my life consider the multitude of my sins and the smalnesse of my good duties Alas alas oh my God how am I straitned and how am I beset and encompassed with sorrow but it is better to fall into the Hands of the Lord for great are his mercies and his compassions faile not then that I should adde more days to my years and more sin to my days What an one I would have prov'd thou onely ô Lord knowest Perhaps I might have Apostated and falne from life Since ô death thou art present doe thy message unto me rid mee from misery and the malice of men I am ready and willing to part wi h life onely let me retaine thy Grace ô Lord or rather let it preserve me which I doe earnestly with all my heart beg of thee ô sweet Iesus Christ and through thee Amen To Deaâ—h it selfe DEath why in so long wastings dost thou like What needs there such great charge I doe yield strike What need'st thou empty all thy quivers when One blast w ll drive one puffe will stroy most men For indeed what is man but a tossed and leaking ship which one lusty wave sends to the bottome There needs no furious charge of tempests wheresoever thou ô Death placest thy murthering Ram it will force passage Mans bodie is wove up of weake and fluid materials glistering in outward lineaments impatient of heat cold or travail of it's own inclination apt to languishments gathering corruption even from his sustentation sometimes hurt by want sometimes by excesse his nutriment wants not discommodity a brittle piece of mortalitie preserv'd and upheld with griefe and anxietie holding his very spirit and breath at anothers disposing which easily departs full of innumerable diseases and though he should want diseases to ruine him yet of his own accord he would fall perish and descend to Death Can wee wonder to see that die in which Death is fed and nourish'd and hath a thousand places to enter possesse and if man doth fall is it any such remarkable losse his very smell and taste his wearinesse and watching his humours and food without which he cannot live are all mortiferoâ—s and deadly To Iesus Christ I Would not Death but life hee seeks it right O Christ who in thy love departs to light I am not afraid with them whom thou speakest o in wrath Goe c. I will follow thee ô loving Saviour with will with delight and what should I doe else when as thou thy self callest me to come and approach neerer to be dissolv'd and to be with Christ is much the better This is the height of my desires 1 Phil 1.23
scales and fleeces Shee defends stocks and trees sometimes with a double barke from the cold or heat but she only casts out man naked into the world in the day of his nativity to cryings and waylings but deales not so with any other creature in the world After this manner produc'd is this creature call'd MAN with crying and his hands and feet swathed and yet this vveakling comes to have the soveraignty of all Oh great Commander vvho beginneth his life with punishment wretched even in this that he is borne Oh the the madnes of those who esteeme themselves gotten to pride by such weake beginnings The first hope of his strength and the first gift of time makes him like to the beasts How long is it before hee can goe or speake or eat any solid food How long is it before his head leaves panting the onely and infallible signe of weakenesse Suddenly how many diseases assaile him What various medicines are then fought out for his remedy and those also subject to alterations upon new advises We see other creatures presently to performe actions arguing strength according to their natures Some swim some goe some flie and others creepe but man unlesse he be taught can neither speak nor goe nor eat nor doe any thing of himselfe but cry Some creatures are addicted to heavinesse some to luxurie others to ambition some to covetousnesse another to superstition another to desire of long life but to none hath nature afforded a more fraile life a greater or greedier lust a more confused feare or sharper cruelty To conclude all other creatures live in quiet vvith those of their owne kinde Wee see them goe in companies and Heards lovingly together and to withstand their enemies The fiercenesse of Lyons is not exercised upon their owne kinde Serpents bite not serpents nay the fishes doe not devoure but their adversaries Only from man are all evills to man §. 11. What Man is IF we will beleeve the Ancients Man is Fortunes Tennis-ball Aristot Trismâ— Plant. Sophoc Pindar the image of inconstancie corruptions looking-glasse the spoyle of Time the prisoner of Death a moving Sepulchre a fraile shadow a vaine image the dreame of a shadow a breathing carkasse or a living death If you ask Seneca what man is he answereth Man is a weake fraile body borne naked unable to help himselfe standing in need of others help cast forth to the reproach of Fortune fodder for wilde beasts any enemies sacrifice If wee consult with the sacred Writers we shall heare them calling man the bait of wormes an heap of dung the laughing stock of calamity the copie of Infirmity an hasty messenger a ship passing away a bird taking her flight vanishing smoake a thin froth the ballance of envy a drop of a bucket the nothing in a ballance a drop of the morning deaw a guest for one day a flower grasse hay altogether vanity dust and ashes an empty Cask in a word He is nothing In the meane time see what names and sirnames men wear to set forth their glorious specious titles if wee weigh but with what Hyperbolicall Epâ—thetes they interlace them wee shall perceive what vaine proud wretches they are they wound our eares with these and the like Most magnificent most illustrious happy pious most potent Imperiall most victorious the best of men the greatest of Princes c. Let us heare the titles of Sapoâ—es King of Persia which in his letter sent to Constantine the Emperour begins thus Sapor King of Kings Confederate with the Stars Brother of the Sun and Moone to Constantine our brother much health c. or if you will see a Catalogue of lofty titles take them from the King of Bisnag who is saluted thus Husband of good fortune God of the great Provinces King of mightiest Kings Lord of all that ride in Chariots or on Horses the Master and Doctor of the Dumbe the Grand Emperour over three Emperours the Getter of all he sees the Conserver of all hee gets whom eight parts of the World stand in awe off A Knight without an equall the Conquerour of all Valiants the Hunter of Elephants the Emperour of the East South North and West Seas These vaunting Titles are recorded by Petrus Jarricus Are not here termes large enough Let us adde to these the Titles that the Soldan sent in his letters Almighty Salmander set down before Carthage the Lord of Iordan Lord of the East of Bethlehem and of Paradise the Ruler of Hell the mighty Emperour of Constantinople Lord of the dry fig Emperour of all the Sun and Moon passeth through Protector of Presbyter Iohn an absolute Emperour King of Kings Lord of Christians Iews and Turks the Cousin of the Gods c. And like to this was that Letter which Solyman sent to the Emperour To Charles the fifth Emperour of Germany the great Solyman sprung out of the most unconquer'd and victorious house of Ottoman Emperour of the Turks King of Kings and Loâ—d of Lords the Emperour of Trapezund and Constantinople the Conquerour of the World and the Tamer of the earth c. What can you heare more Oh victorious map of misery Oh vanity of vanities It 's the most grossest ignorance for a man to forget that he is man §. 12. To the Haters of Funerals and Burials DEpart from hence therefore not men but ravenous Kites who though yee bee greedy and hungerstarv'd yet never snatch any food from the Graves You as you are in other things curious so you like not to touch or taste any thing that savours of embalming or of Hears-cloaths you desire not to be Guests to Church-yards you doe as much as you can to put off all thought and care of the Grave You do not frequent the places of Ew-trees or Cypresse-trees you seldome feast under these these are not places for your delightfull bowers but see here how far you are mistaken and how vainly yee dote the holy Scripture admonisheth yee otherwise It is better to goe to the house of mourning Eccles c. 7. v. 2. than to goe to the house of feasting but you had rather doe any thing than mourne and repent and remember death Lectures of this nature please not but take heed Ye Wantons lest while yee shun mourning here yee be cast into eternall mourning hereafter §. 13. That our life is nothing but teares and weeping EVery one as Saint Cyprian testifies as soone as he is borne Cypr. Serm. of Patience and entertained for a guest into this world begins his journey in teares every man may thus say of himselfe In teares I did begin in teares I end I did in nothing else my short dayes spend Our Cradle's full of teares and soc's our Hearse Our life beginâ— ends as a mournfull verse Happicâ—s that man who here doth mourn and weep Because hee shall not when he wakes from sleep Serar in rebus Mogun p. 947 Daniel 97 Epis 57. Archiepisc 41. Elector Mogun Will
with his mouth open which partly upheld one of the Pillars Hereupon hee with jesting and laughter told his dreame to his fellows Behold saith hee this is the Lion that kild mee in my dreame with that saying Hee put his hand into the hollow place of the stone-lions mouth and said Oh fierce Lion here is thy enemy shut thy mouth if thou beest able and bite off my hand hee had scarce made an end of speaking but hee received his fatall blow for in the bottome of that hollow place lay hid a Scorpion which feeling his hand put forth her sting touch'd him and he forthwith fell downe dead Is it so that stones can sting and poyson lurke in a Lion of stone Where may wee then not justly feare deaths stroke in the like manner did Hylas perish whom a lurking Viper in the chops of a Beare of stone did kill which is express'd by Martiall in his third Book and nineteenth Epigram What need I to mention the young man who was kild as hee was going into an house by an Icesicle which fell upon his head from the House-eaves Whom Martiall laments in his Epigrams Lib. 4. Ep. 18. So that you see many are the passages that Death hath to set upon us and usually he is then nearest when we least think of him §. 21. An Antidote against sudden Death GOod Reader here is annexed a short Prayer that I propose unto thee as a pattern for thee to use daily to entreat the Lord JESUS CHRIST to preserve thee from sudden death It is at thine owne liberty whether thou wilt use that or some other every day I made it that thou mightst on thy knees beg this great blessing of thy Saviour and know thus much such is the danger and so common that no man can be too wary or carefull over himself A Prayer O Most loving and bountifull Lord Iesus my Lord and my GOD I most ardently dâ—sire thee by thy most precious bloud shedding by thy last words upon the Crosse when thou cryedst My God my Godâ— why hast thou forsaken mee by those bl ssed words of thine when thou saidst Father into thy hands I commend my spirit that thou wouldst not take mee away by violent death Thy hands oh blessed Redeemer made me and fashioned mee oh give me understanding and I shall live oh make not so soon aâ—end of me give me I beseech thee time of Repentance grant that I may end in thy favour that I may love thee with all my heart and prayse and blesse thy Name for ever AMEN NEverthelesse all things good Lord are in thy disposing neither is there any that can resist thy will my life depends upon thy good pleasure neither doe I will as I please but resigne my wil to thy most godly governance in what place time or by what sicknesse thou wilt strike mee Thy will be done I doe commend all these to thy fatherly goodnesse and providence I except no place no time no disease though bitter and grievous because Thou of very faithfulnesse hast caused mee to be troubled onely this one thing do I crave of Thee not to take me away in my sins by some hastie Messenger but how ever not my will but thine O Lord be done if it seemes good to thy heavenly wisdome quickly to make an end of mee I submit thy will Oh God be done in all things For even then I hope through thy tender mercies to depart in peace and in thy favour in which though I do die by the hand of sudden death yet nothing shall separate thy love from my soul The just though taken away by death goes but to his rest Sap. 4.7 Death is not sudden to him that is alwayes provided Which if there be not a longer space and time left to me in which I may commend my soule to thee which is onely knowne to thee behold then now I doe it and doe ardently and heartily call unto thee O Lord Lord heare my voice and let my cry come unto thee Have mercy upon me O Lord according to thy infinite mercies Let thy will be done in earth as it is heaven Into thy hands O Lord doe I commend my spirit for thou hast redeemed it O Lord God of truth All things living prayse and blesse thee O God In thee O Lord have I put my trust let mee not be put to confusion §. 22. That our days are few and evill HOw old art thou Sixty how many yeeres aged art thou seventy tell mee also oh man how old art thou fourescore Alas good men where are these yeeres where are thy sixty where hast thou left thy threescore and ten and where oh man wilt thou find thy fourescore why number yee those that are lost and spent Elegantly said Laelius that wise man to a man that said I have sixty yeeres in hold thou doest said he reckon that which thou hast not neither those that are past nor what is to come is thine wee depend upon a moment of fleeting time and even a little time is of great consequence Gen. 47.8 9. Pharaoh the Egyptian King asking the Patriarch Iacob how old hee was old Iacob answer'd The dayes of the yeeres of thy servants pilgrimage are few and evill Hearken you earthly Tantalussâ—s which so eagerly thirst after the extended yeeres of a perishing life Know that you are strangers here not inhabitants passengers not dwellers travellers not natives nor are you travellers in a long continuing journey your way as it is evill so it is short short it is perhaps to be ended before the conclusion of the next houre which you divide with death evill any knows it to be that are in it It offers more braâ—bles than Roses to go upon Miserable and vaine that we are what advantage is it for a stranger to load himselfe with pâ—bbles and fading flowers and for them to lose his heavenly inheritance what hinderance or losse is it to leave these if we get immortalitie and glory to labour in the way to provoke to good workes to sweat in them to endure any troubles or molestation is to bee counted gaine The more harsh our banishment is the more welcome will our Country be §. 23. That a young man may die old AS old men at length become as children so there may be many young may be said to be old men Old Balaam a man of threescore yeers and ten answered Josaphat the King asking him how old he was that hee was fortie and five and told the King wâ—ndring at his woâ—ds that hee had beene quiet at his study twenty five yeeres as for the rest which hee had spent upon worldly vanities hee did verily believe all those to be utterly lost so one Similius which was as it were buried in Court affaires had rather liv'd for his Emperour than for himself caused this to be engraved upon his Sepulchre Here lyes buried Similius an old man of seven yeeres of age
wee carry about us is not our dwelling but our June it must be left when once the Master is weary of our company Therefore ô my good Christian hasten to live holily and thinke every day an entrance into a new life Who so fits himselfe this way shall meet death with comfort That man never died ill who lived well § 35. That Procrastination is the greatest damage and blemish to our lives WE put off any thing but wickednesse that not onely takes up the present day but is likewise promised the morrow In sin wee are prompt actors in other things usuall promisers and fair-speakers then wee use to say to morrow it shall be done or next week or next yeere without delay so doe dayes moneths and yeeres slide away while we onely delay and promise but performe not Seneca speaks admirably in this point Lib. de Brev. vit c. 4. Many shall yoâ— heare saith hee who say at fifty 〈◊〉 will take mine ease the sixtieth yeerâ— shall discharge me from all encumbranâ—ces and what surety else desirest thoâ— of a longer life but who will suffeâ— things to goe at thy disposing Blushest not thou to reserve the refuse and the dregs of thy rotten yeeres to God and to destinate onely that time for his service which thou art not able to manage in any other manner It is too late then to begin to live when it is time to leave off work What senslesnesse is it to refuse to follow good counsell till a man comes to fifty or sixty yeeres of age and to resolve there to begin to live where most leave off Sigismund the second King of Poland for his delayings and slothfulnesse in matters of weighty consequence was called Rex Crastinus the delaying King such sure are we though wee know not that wee shall be to morrow yet we hazard the mainer work upon such uncertaine probabilities Wee put off all most willingly would weeâ— if wee could put off death too But death's businesse admits of no delay nor putting off when Death knocks the bars must speedily open Therefore as the Proverbe saith The onely way to be long an old man is to be such an one betimes The King of Macedon obtained such glorious Conquests by being speedy upon his actions Wee lose the best nay all by deferring and delaying Chrysologus said well Most men put off to do well Ser. 125. Med. untill death debar them of time Wee come to death by degrees as men who sleep walking The first day wee put off good duties the second day wee doe them slightly the third day wee forget them on the fourth we are not able to performe them O Mortals to morrows life is too late learn to live to day give earnest to day grieve to day for your sins For who except your owne conceits hath promised you the morrow that which may bee ought to bee done to day why should it be procrastinated to thaâ— which yet is not may perhaps not be time or if it be perhaps not thine to deferre good actions hath always prov'd dangerous Deferrings are obnoxious to our lives Iumb vet You seldome see the slothfull man that thrives Let us make hast therefore and let us but seriously thinke how speedily wee would foot it if wee were sure there was a destroying Enemy behind us Wee would strive to be formost that we might be furthermost from our pursuers It is so we are followed close to hasten is to escape so shall wee enter into eternall rest It is the greatest comfort against deaths approach to have done all our worke before he comes to call for us To the Sick A Winter 's at hand leaves fall Death 'gins to snatch His Ax and spies thy Glasse spent Sick man watch B What th' Presse to Grapes that Sicknes is to thee If thou be ripe as Grapes in Autumne be C The stouping Hern oft gores her towring Foe So outward grief oft frees from inward woe D Sicknes lays men along as hail doth corn Better fall well then stand with shame anâ— scorn E Just now 't was cloudy now Sol shew his face Now clouds again This is the Sick man case F To scape the Scorpions sting and th' Archers dart Sicknes and Death I know no meanes 〈◊〉 art G A Sick man 's like an Horse plunging iâ— sturdy waves Who knows if th' one shall scape the floodâ— the other the grave § 36. Deaths haunt WIlliam the third Duke of Bavaria a Patron of the poore and Protector of all religious and godly men being dead though all men should have held their peace yet the cryes and teares of the poore lamenting his losse would have been sufficient Trumpets to have blazon'd his Princely worth this prayse-worthy Prince I say when he He returned from the Councell of Basil where he in the place of the Emperour sate chiefe returning to Munchen dreamed such a dreame as this following Hee seem'd to see a lusty great Stag which carried upon one horne little bels and upon the other divers wax Tapers and Torches lighted there was a nimble Huntsman and a pack of hounds who withall swiftnesse and eagernesse had this Stag in chase at the last the Stag having no other way leapt into the Churchyard in which there was a Grave made for a Mans buriall which was open into which the Stag fell and there was taken and killed at the sight of this the Prince wakened and was wondrous desirous to know what this Dreame should mean on the next day he told it to his Lords and this Dreame was variously interpreted which when Duke William had heard presently replyed I am said he this great Stag which Death so eagerly hunts and will shortly and speedily take me and end my days and I will be buried in that Church All things were ordered accordingly and these presages had their events answerable For in short space after this worthy Prince did yield to Death and commended his soule to God piously and was there interâ—'d where hee desired A good Death is the introduction to a blessed Eternity § 37. Why though wee daily are Spectators of Burials yet we doe not meditate on Death THe Devill being skilful in the perspective art useth this cunning policy that those things which are furthest off hee makes them seem neer unto us and those which are neer unto us he makes seem a great way distant from us Thus he represents Death to us that though it be so neere us that it is ready to lay hold on us yet it appeares a great way off hence in a vaine security wee promise to our selves many yeares and put the evill day far from us to our great disadvantage Hence is it that wee looke upon other mens Burials as though ours were not to be this long time and though we are decaying daily yet for all that we fancy an eternity to our own souls Sir Thomas Moore our Countriman lest any age should promise him a long life and
find free pardon â—nd forgiveness that when I shall die I may live with thee in life everlasting Amen Almighty mercifull and kind Father I do humbly entreat thee by the death of thy Son my Saviour Jesus Christ to grant mee a quiet and blessed departure out of this miserable life whensoever thou shalt please to call me hence Anoâ—her for the same purpose Mâ—st mercifull Lord Jesus knowing how great and grievous the paines of dying men are and with what great discomforts the souls of such are in the Agony of deâ—th Whither should I flee but to thee ô Lord my God Deliver thou my soule that it neither faile nor faint at that dreadful hour Deal with me I intreat thee ô Lord according to the multitude of thy never failing mercies and according to that boundlesse love which made thee lay downe thy life for mee who art life â—t selfe gâ—ant that I may always have the houre of my dissolution before mee that I may doe that while I am in health which may give me comfort in the pangs of death Let my whole care and study be to learn Mortification and to subdue all my passions and rebellious affections so that I may live witâ— thee in glory in thy heavenly Kingdome Amen A Prayer that the Communion of the Body and bloud of Jâ—sus Christ may be effectuall to his soule at the houre of Death taken out of Hugo de S. Victore O Most sweet and loving Jesus grant unto mee miserable sinner that my soul may be refreshed by thy most precious body and bloud that I may always speake of thy most glorious name Amen Gâ—ant that I may always thinke off and apply thy sufferings to my sick soul that so I may be refreshed in the evill day Amen Grant â—hat I may always have a care to imitate thy holinesse and obedience by patience and meeknesse that so all my words thoughts and works may be sanctified Amen Grant mee likewise O sweet Jesus a stedfast hope in thee that though the outward man decay yet the inward man which is created in holinesse m y be strongthened so that when I shall die thou mayst be my hope and my portion for ever Amen The conclusion of the first Book to the Reader THus doe thus â—hink ô Man and while thou are in health prepare for sicknesse and leâ—â—â—â—e to die either of them is of excellent skill and art ignorance of both these may cast thy soule into utter destruction if thou failest in the performanâ—e of these thou deprivest thy self of that Eternity which the Faithfull shall enjoy never canst thou amend an errour past this way this shall be punished whh Eternity Wherefoâ—e always manage thy affaires so as if thou wert at all times deparâ—ing Dwell most familiarly with thy selfe and search daily all the secret passages of thy conscience those things which thou hast about thee esteeme of them as a Travellers Cloak-bag but let them not be thy clog Thou must carry no more out then thou broughtest in Therefore be satisfied with little and approve thy selfe to God Thou must passe hence Each moment think thou standest at the doore of Eternity Thou must be gone Eternity is alwayes at hand Pleasures are short punishments are without end The labour is but little the reward everlasting These are the instructions wee have prescribed to healthy and able men Wee admonish them not to feare death yet never to lay down the thought of it So now we proceed to instruct the sick and weak To the Sick A Winter 's at hand leaves fall Death 'gins to snatch His Ax and spies thy Glasse spent Sick man watch B What th' Presse to Grapes that Sicknes is to thee If thou be ripe as Grapes in Autumne be C The stouping Hern oft gores her towring Foe So outward grief oft frees from inward woe D Sicknes lays men along as hail doth corn Better fall well then stand with shame and scorn E Just now 't was cloudy now Sol shews his face Now clouds again This is the Sick mans case F To scape the Scorpions sting and th' Archers dart Sicknes and Death I know no meanes no art G A Sick man 's like an Horse plunging in sturdy waves Who knows if th' one shall scape the floods the other the grave The second Book § 1. The remembrance of Death is commended to the Sick Wherein is contained an Introduction to the foâ—lowing Discourse and whithâ—r sickn sse beâ— evill or not CAunus is a Town in Caria situated in a pestilent ayre and insecâ—ious to the inhabitaÌ„ts Whâ—ch place when a merry conceited fellow called Stratonicus a Musician beheld hee presently rehearsed that Verse in Homer Iliad 6. Men like to falling leaves are found But green ere-whiles now fall'n to ground He taunted their pale and wanne countenances but when they of that place had afforded him but course entertainment because hee had disparaged their City Hee wittily againe told them Indeed I cannot fitly terme your towne sickly or diseased where I behold so many dead men walking this was more pleasant and smart then the former But why deny we it or why are we lift up with pride when indeed wee are but leaves Iob speaks it plainly Iob 13.25 Wilt thou saith he break a leafe driven to and fro as if hee had said I being but a leafe subject to all inconveniences which feare all storms and winds which tremble and am blowne with one blast farre away Doe not ô doe not ô God speedily make an end of me in thy fury Thou knowest that I shall at once fall of my self Are not men truly to be compared to leaves when as their instability exceeds and out strips them May they not have this title added deservingly seeing that diseases sicknesses of severall sorts doe interchangably drive them to ruine Thus did Clemens Alexandrinus juâ—ge Go to saith he ô men of an obscure and fraile life like to the generation of leaves Weake a workmanship as wax like to shadow Vaine fleeting having a life of a dayes continuance Certainly we are leaves and no better when as one little fit of a Feaver distempers alters weakens endangers us What said I a fit of a Feaver nay a little Cough a Crum of bread a Drop of water are able to effect our ruines But what is not health good and sicknesse evill no ô man if you will credit Epictetus What then it is good to use health well it is ill if used ill It is possible by sicknesse to gather fruits meet for thy God nay is it not to be done like wise by death it self whâ—t thinkest thou of sicknesses I will shew thee his nature I will grow better by it I will be quiet under it I will think my self well dealt with all I wil not flatter with my Physician nor will I wish for death What wouldest thou more What is given to me I will account it happy prosperous honorable desirerable But some may dâ—ny
desire ô God I desire to worke in thy Vineyard to indure cold heat wearinesse vexation the Crosse I desire to suffer hunger oâ— thirst or any molestation any heavines or misery for thy sake I have learnt this by the Example of an holy man who when he was visited with more sorrow and sicknes then was usuall he was admonished by another friend of his to entâ—eat God to deale more favourably with him to whom he answered as it were in anger but that I perceive your simplicitie I should have put you from my company for saying such words And pâ—esently hee cast himselfe upon the Earth I give thee thanks ô God for these things which thou hast sent mee to suffer Enlarge my sorrows multiply my pains send mee an hundred diseases I know for certaine thou wilt with all these gâ—ve mee patience What can I say but this thing onely It is too litâ—le that I suffer ô God adde if it be thy good pleasure more and more to them I have deserved farre more bitter stripes then thou ô mercifull God hast yet inflicted Here ô Lord spare me not burn me cut me teare me in pieces onely save me hereafter If I had an hundred bodies I would adorne so many crosses wiâ—h them for thy sake that I may please thee ô kinde Father that I may be but numbred with thy Saints in Glory Everlasting I weigh not what paines and miseries I here undergo and suffer a thousand without any exception so I may gain thee Let thy will ô God be fully done For I know that thy service is perfect freedome to whom both the will and the deed are acceptable and how often dost accept the will for the deed and rewardest it equally I am now by thy appointment ô Lord call'd to rest my night comes in which I cannot worke Yet although this my disease takes away from mee the power of working yet it deprives mee not of the will I will ô Lord I will and while breath or life continue for thy love I am ready and willing to doe or suffer as the holy Martyrs and pious Christians have done and suffered before me Say onely ô Lord what wilt thou me have doe What must I suffer for I offer a whole World full of good desires to thee I will goe to the utmost parts of the Earth nay with readâ—nesse and willingnesse to the Indies the tops of Mountains shall not let mee the great Valleys shall not deterre mee I will climbe these travell through those the vast heaps of snow shal not stop me nor the lofty waves I will passe through both Nor rocks nor fire scornings reproaches disgraces shame accusations all these none of these shall be able to deterre my course for suffering in thy cause nor will I for thy love ô Eternall Wisdom think much to be counted a fool I will glory in the title it is not blows nor death which I will decline for thy sake Nothing shall be too hard nothing too bitter nothing unpleasant nothing impossible where the cords of thy love doe draw my soule I shall goe through with all incumbrances with all oppositions by thy aid and assistance and what I cannot doe by strength I will performe in desires wherein my hands or feet shall faile thither will I goe in desire in affection But all these wishes and willings if â—hey be brought to action will they unlock and open Heaven gates If I shall bring forth all these specious fruits shall I then be worthy to be in the presence of God Ah! ô my Lord God! though I suffer and doe whatsoeuer thy holy Saints have done and suffered or what they would have done or suffered yet shal I not be worthy to abide in thy sight one moment how much lesse then when as I doe but offer up to thee these small and emptie desires By what means then shall I make my way ready for heaven ôh infinite Goodnesse if thou shalt not have mercy upon mee I am undone for ever I shall never be admitted into Heaven if thy mercy excludes me There is therfore this one sanctuary and this one refuge remayning to mee to save me from thy anger and just indignation Thy mercy ô Lord is that vast Ocean and immense Sea into this I will throw my self whensoever death shall cast me from the little Hillock of this world and also while I do possesse this little Tabernacle I will freely and wholly cast my selfe into that bottomlesse Sea of thy infinite mercies beiâ—g fully assured that herein I shall be safe from all the flames and flashes of Hell fire I cry out therefore with King David Have mercy upon me O God after thy great goodnesse according to the multiude of thy tender mercies blot out all mine offâ—nces Wash mee throughly from my wickednesse and cleanse mee from my sinne So also in my greatest extremitie in my last and uttermost houre of my life when my soule must goe forth from her old decayed house with all my ardentest and earnestenst desires I will and wish that one thing yea while I live and am wel in health deliberately and affectionately I thirst after those pleasant Rivers of waters yea at my gaspe I desire thaâ— my sigh may signifie so much to men anâ— Angels that I onely cry and sigh for this one favour al â—hy hands Have mercy upon me ô GOD after thine own goodnesse according to the multitude of thy tender compassions c. § 31. The sick mans sure and true confidence in God IT is a serious businesse and no childish art to die and well may the sicke man bee asked wilt thou wholly commit thy selfe to the hazard of Eternitie thou entrest into an unknowne way and whither wilt thou come to whâ—ch the sick may answer 〈◊〉 not to mutter as those wretches who say I am compeld I must but rather in an upright course let him say I doe willingly and wholly give my soule so I commit my selfe to Eternity so I depart hence joyfully So even so let healthy men say and think but especially such as are ready to die both these may truly say hitherto I have begun to die onely now I doe so Now I begin my journey to Eternity and because Gods mercy knows no end and exceeds all measure I goe on without dread In thee ô Lord have I put my trust let mee never be put to confusion I hope never never ô Lord and though there be a thousand witnesses out of the sacred Writt to confirme my hope in this point yet let mee not despise the excellent Councell which that Roman wise man affords That we should think of Death and the returne from Death Thus the Ancients have delivered their minds When that day shall come which shall separate my soule from my body I shall leave this body where I found it but I my selfe shall be restored to God Neither am I now without him onely I am detained by this heavy earthy body of
have not lived as I ought to have done as by grace I might have done I am sorry at my heaâ—t and it grieves mee that I cannot grieve more I humbly beseech thee ô Lord that thou wouldst not deale with me after my sins but according to thy great mercies thou ô God which hast laid stripes on the outward man give the inward man indeficient Patience So that thy praise may never depart from my mouth Have mercy upon mee ô Lord have mercy upon me and help mee for thou knowest what is good for my soul and body thou knowest all things thou canst doe all things to thee bee prayse for evermore Amen A Prayer after receiving of the holy communion to Jesus Christ. GLory and prayse be given to thee ô Christ who in thy gracious goodnesse wouldst vouchsafe to visit and cherish up my poore soule Lord now lettest thou thy servant depart in peace according to thy word Now I hold thee ô sweet Love I will not let thee go I willingly bid Adiew to the whole World and with joy I come to thee ô my God Nothing at all nothing shall separate mee from thee ô good Iesus for I am joyned to thee in thee I will live in thee I will die and in thee if thou wilt I will remayn for ever I live but not I but Christ liveth in me My soule now is weary of my life I desire to be dissolved and to be with Christ For hee is to mee in life and death advantage Now though I walk in the valley of the shadow of death yet will I feare none evill because thou art with me ô Lord And as the Hart desires the Fountains of waters even so longeth my soule aftâ—r thee ô God My soule hath thirsted after God the fountaine of living waters When shall I come and appeare before the presence of God Blesse me most loving Iesus and now dismisse me in peace because I am truly thine and I will never for all time part with thee O could this happy union be now made Oh! might I be wholly in thee Oh! that my soul might fâ—r aye rest in thy imbracings and partake always of thy presence What have I any longer to doe or to be pestered with the World ô most loving Iesus Behold whom have I in heaven but thee anâ— whom have I desired on earth in comparison of thee Into thy hands ô LORD doe I commâ—nd my soule receive mee oh sweet Love that I may ever be with thee and that in thee I may lye downe and take my rest for thou onely makest me dwell in safety Amen The conclusion of the second Book To the Reader WEe have said thus much hitherto to the sound and sick partly to recreate them that they may live to excite them that they may watch to strengthen them to overcome that they might always be ready for Deaths assaults It is better to try any course then to dye ill An ill death is not onely the worst of all errours but it is irrecoverable inexpiable Now we come to dying men and prescribe documents for them not onely that they should read them when they are dying but specially in health to profit them against Death To dying Men. A Death strikes and with his Ax fels burly Okes There 's not a Tree that stands his single strokes B Fly hence Your House begins to crack it falls Get under ground there yee 'll find safer walls C Beast Fish and Fowle wee catch with wiles and snares But Death hurls darts at us and no Man spares D Be not dâ—smay'd though Sculs from Heaven drop From mortall seed springs an immortall crop E As Waters from Aquarius pitcher drill So runs Mans life Lib. a tryes Wel or Ill F The Sun goes down but 't is to bring now day So man doth dye that he may live for ay G The game 's our own The Deer's pent up No way to flie Dogs Huntsmen Darts Nets Toyls all tell him He must die THE Remembrance of DEATH is presented to dying Men. The third Book § 1. The Art of dying compendiously handled NOt to know how to die is the most wretched folly that therefore wee may learne that whiâ—h through all our lives we ought to learn fiue things are specially considerable which may make Death good First a free and undaunted mind this is a thing of great value on which do depend the rest An offering of a free heart will I give thee Ps 54.6 Nothing doth more please God noâ—hing more benefits man then an undaunted willing ready soule and a generous confidence in God Tergiversation and giving back argues a will nothing conformable to Gods Therefore if at some time to be done why not now to get such a prompt mind for death is to love and meditate on seriously the passion of our Lord which every day is to be considered on with Prayers The second a speedy and expedite dispatch and disposing of our debts and goods by will It is an errour not to think of making our wils untill Death be entred over the threshold Discharge thy debts dispose thy goods before Pale grimfac'd death doth come to knock at doore Saint Ambrose hath given us an excellent rule and method for the disposing of our own goods Let there be saith hee sincerity of faith quick sighted providence or let charity be joyned with prudence and prudence linked to charity and let him that giveth an Almes or taketh care that it be given let him doe that God may accept of the gift and the person giving The third is a speciall care of our salvation let that be reckoned of in the first place One thing is necessary Luk. 10.42 Bl ssed Saint Augustine the pattern of well dying men ten days before his Death admitted no Visitants onely at a set houre his Physician and a servant which brought in his dyet and hee himselfe was poured out in prayers teares and sighes hee conversed with GOD concerning his life and lâ—ft admonishments to us in these words Nullus Christianorum c. Let no Christian depart hence untill hee have fully and worthily repented him of his sins The fourth is the receiving of the Communion and to this the sicke party should bee ready and prepared this great werke stould not bee too long put off nor deferr'd till Death have possessed him it is dangerous to neglect this many die ill because they seeme to dâ—sire not to die so soone hee that will earnestly repent him of his sinnes let him do it early and contrition of spirit is excellent to a sicke mans salvation The fifth is a pious and entire oblation of himself to Gods good will Every man pâ—rhaps cannot exhibit a mind undaunted in sicknesse but every man oughâ— to shew a minde conformable to the will of God Let therefore the sick party often in the time of his visitation repeat these words of our Saviour Mat. 11.26 Even so Father because it seemed good
entertained with an undaunted spirit Whither it sets upon us violently or easily A vertuous life never thought ill of death and that man loses nothing who gets all things § 13. How the Saints of God may desire yet feare Death LEt us behold Saint Paul saiâ—h Saint Gregory how hee loves that which hee avoyds and how hee avoids that which hee loves Behold hee desires to die and feares to put off the tabernacle of flesh Why so Because although the victory makes his heart to rejoyce yet the paine doth trouble him for the present As a valiant man who is to fight a Combate though he be armed yet he pants and trembles and by his palenes discovers feare yet hee is mainly prick'd forward by valour and courage So a godly and holy man being neer to his death and passion is struck with the infirmity of his nature yet is he strengthened with the firmnesse of his hope and doth rejoyce that by dying hee shall live for ever For he cannot enter into that Kingdom but by the interposition of death yet hee doubts and hopes and rejoycing feares and fearing is glad because hee knows hee cannot attain to the prize unlesse he passeth this midway obstacle Hence it is that even the holiest men have in some measure feared deaths encounter King Hezekiah in the increase of his sicknes doth yet in teares lament Esay 38.10 That in the midst of his days he shall go to the gates of Hell What did not the feare of death cause David to utter that speech Psal 102 25. Take mee not away in the midst of mine age What shall we say of Abraham Iacob Elias Who as we are instructed by holy Writt did something feare death Elias flying from death 3. Reg. 19. yet did entreat for it under the Juniper tree Arsenius a man of an hundred twenty yeers old never assaulted with any disease having served God fifty five yeers in a most austere life being now at his dâ—parting began to feare and weâ—p Those that were present wondring at it said And doe you ô Father lâ—kewise fear death to whom he answered ever since I entred into the state of Religion I have always fâ—ared Seneca spoke excellently often is it seen that even the stoutest man though armed yet at the first entrance into the Combat feares so the resolutest Souldier at the signall of Battle his knees and joynts tremble so it is with the greaâ—est Commander as also wiâ—h the famousest Orator at the composing himself to speake This was observed in Charles the fifth Emperour who though hee was couragious in all warlike Expeditions though hee was not overcome with the greatest dangers nor frighted with the furiousnesse of warlike Chariots nor ever shrunke his head out of the maynest hazards yet for all that at the putting on of his Armour hee would something quake and shiver and shew signes of some feare but when once his head piece was on his sword girded to his thigh his Coat of Maile upon him hee was as a Lyon and like a mighty man of valour would set upon the Enemy Even so the best of men do desire and feare death they would be gone out but they tremble at it But it is better to die with Cato then to live with Anthony Hee is Deaths conquerour who quietly gives up his Spirit when he is câ—ld from hence §. 14. An ill death follows an ill life EVen as a tree falls that way when it is cut downe as it leaned when it stood so for the most part as we have livâ—d and bent our courses so doe we depart As we begun to goe so wee continue a commendable death seldome shuts up a dishonest life What things were pleasurable to us in the course of our lives ee seldome dislike at the time of our deaths A great Courtier of King Cenreds who studied more to please his Sovereigne then his Saviour being at point to die he did not onely seeme to neglect the care of his soule but also to put off the time of his death but hee saw before him a great many wicked Spirits expressing the Catalogue of all his hainous sins before him at which sight in horrour for them in despaire he dyed While wicked Chrysaorius called out for a space even for time but till the next morning he departed Herod Agrippa as his life was full of all impieties so his death was miserable So Herodias aâ— History reports who by dancing g t off Iohn Baptists head had her owne head cut off by the ice So Iezabel and Athaliah Queenes so â—ing Benhadad Balihazar and Antiochus with 600 more as their lives were naught and wicked so were their ends w etched and odious The death of wise men is to be lamented but much more the lives of the foolish Psal 34.22 the death of sinners is the worst It being an irrevocable ingresse of a most wofull eternity of torments Foolishly doth he feare death who neglects life He who lives to luxury and rio is dead while alive § 15. A good death follows a good life MOst truly said Saint Augustine That cannot be reputed for a bad death when as a good life hath always preceded For nothing but the sequell of death proves it ill A good crop of Corn doth seldome or never faile a plentifull sowing A good life is the Kings high way to a good Death That is the beginning middle and end I may compare life and death to a Syllogisme The conclusion is the end of the Syllogisme so death of life but the conclusion is either true or false according to the nature of the Antecedents So is Death always either good or bad according to the quality of our precedent lives So Saint Paul doth most severely pronounce it Whose end saith he shall be according to their works 2 Cor. 1. â— 15. It is reported of a certain man of a most devout life who was found dead in his study with his body so seated that his finger was upon the holy Bible and upon that place where it is said if the just man shall be taken away by Death hee shall be in his refreshing Precious in the sight of the Lord is the death of his Saints whither it be slow or sudden The mellifluous Saint Bernard being now neere to his dissolution Thus spoke to his Schollers because quoth he I leave you no great examples of Religion yet three things I doe seriously commend to you which I have specially at all times observed 1 To trust my own sences lesse then others 2 That being hurt or injured by any I never fought after revenge 3 I never did willingly offend any man whatsoever fell out cross and thwart I pacified as I could Now being nere Death He wâ—it a Letâ—er to Arnaldus of Good-dale to this effect The spirit is ready but the flâ—sh is we k. Pâ—ay you to our Lord Jesus not to defer my exit but keep me when I shall go have
expecting that hee was come to the mark of his life was suddenly snatcht away by a contrary sicknesse before his death one of his friends gave him a Visit and found the good old man falne into a sleepe When hee wakened hee asked him how hee did find himself to whom Gorgâ—as replyed this sleep begins to deliver mee up to his brother meaning death Whosoever is a good Christian will never permit sleepe to passe upon him before he hath convented his own conscience and haâ—h washed away his offences by a godly sorrow many have begun to sleepe and to die at once and have ended their lives with their sleep and therefore we are to look well to sleep which is deaths brother and as strictly as we can not to go to it warily onely but also chastly Hee which sleeps not in chastity shall not rise in chastity § 19. The Fore-runners of Death DEath is the fore-runner of Eternity dolours and diseases are the most knowne Harbingers of deaâ—h If wee will credit Pliny one manifest signe of death is in the height of sicknesse to laugh in some diseases an unequall and prickling striking of the veins and the eyes and the nose afford to us certain signes of death according to Plinies experience these are Indexes of approaching death when the sick party discourseth of journeys when hee will not abide in his bed when he folds the coverlid or when he puls haires out of it There are beside these many other signes of death not counted vain or false Augustus the Emperour a little before he died complained that he was taken away by forty young men That was rather a presage as Suetonius reports of death then of a distracted mind for when he was dead hee was brought forth by forty Pretorian Souldiers When Alexander the Great was about to saile to Babylon there was a great winde which took away the ornament of his head and the Dia em bound to it the tire fell into the water and the Diadem hung unto a Fen-cane one of the Saylors went to fetch this and because he would not have it wet put it upon his head and so brought it to Alexander the Saylor had a Talent given him for a reward but presently after by the advice of the Chaldees his head was struck off nor did Alexander long escape death which the Diadem taken from his head portended In the yeer of Christ 1185 when that great and last overthrow was neer to Andronicus Cominaeus the Emperour the Image of S. Paul placed by the Emperour in a Temple in Constantinople wept abundantly nor were those teares false presages for presently after the Emperours bloud was shed Moreover Princes and great men have had strange presages of their deaths as the howlings of Dogs unusuall the roaring of Lions the strangnesse of the striking of Clocks Nightly noyses in Towers and many other infallible signes of ensuing deatâ— How innumerable are the signes of death saiâ—h Pliny and certain but not one of security or health What do al they teach us but this one thing let us remeÌ„ber that we are but men Thinke on Eternitie whi her thou art poasting thou must be gone shortly thou art but a guest Enquire the way Looke thou beest ready fit hy selfe for to appeare before the Lords Tribunall How thou hast lived so even so shalt thou be judged § 20. What we must answer to Deaths Messenger BLessed Sainâ— Ambrose having received the Embassadour of death when as his friends wept and sorrowed and desired him to pray to God to spare him a longer life he answered them I have not so liv'd as that it shames mee to live longer nor do I feare to die because wee have such a Good Lord. Saint Augustine did much regard this wise saying and commended them to his Schollers as pure and savoury words And S. Augustine himselfe was nothing troubled at the hearing of death but said what great man can conceit any proud or great thing when as men do die well as trees do fall and other creatures That golden-mouthed Father Saint Chrysostome a little before his death when he was in banishment writ thus to Innocentius this now is the third yeere that wee have endured banishment being exposed to pâ—stilence famine war to continuall incursions to unspeakable solitarinesse to daily death to the Heathens swords and being about to die hee fairely pronounced these words Glory be to thee ô Lord for all things Saint Cyprian being condemned to death for Christian Religion with a noble spirit said thus Thanks be given to God who vouchsafeth to take me out of the bonds of this boâ—y Let the dying man imitate these holy Fathers let him often say this God be thanked Glory be to God for all things I have watch'd long enough amongst thorns I have fought enough with beasts I have toild enough in tempests Now because I see an end of my watâ—hings of my fightings and of my labour God be thanked Glory be to God for all things For certain Death is an advantage to the wise and a gain to them whose lives are irksome § 21. A sweet death but the worst death of all GEorge Duke of Clarence was by his brother Edward the fourth King of England for suspition of aâ—eâ—ting the Crown commanded to die yet he had liberty given to choose his owne death and hee chose a most sweet death for hee caused a Butt of Malmsey to be filled and so placed himselfe in it and others softly and leasurely let him bloud and hee all the while â—ucking in leasurely the sweet liquour So hee left this life being at last drowned in this sweâ—t but fatall ba h. If wee look but upon the manners of men alas how many by ingurgitating themselves with pleasures intemperately by drinking and gluttony do even drown themselves but while they so doe sucke in with eagernesse while they give their whole souls to draw in these vaine short filthy irksome delights alas wretches as they are they doe by little and little drinke downe their own destruction making themselves slaves to their bellies and filthy lusts and by how much the more greedily they doe swallow downe these sugred baits the sooner goe they to the land of darknesse aâ— Iob hath it They spend their days in mirth and in a moment goe down to Hell Most elegantly S. Augustine all things saith he are utterly uncertain but death a child is coÌ„ceived perhaps it is born perhaps not but perisheth an abortive if it be borne perchance it groweth perchance not it may be old perhaps not it may be rich it may be poore it may be honoured it may be an abject It may marry perhaps not it may have children perchance none it may bee sicke it may be devoured by beasts it may escape But amongst all these perhaps and perchances â—in we truly say perhaps or perchance it shall die It is recorded in the Machabees of Alexander 1 Mac. 1 6. and his fate is
thus there described and after all these things he fell downe on his bed and knew that hee should die Oh what force and energie is there in the words post haec After all these things and in this decidt he fell specially in those morreâ—tur that he should die Alexander had in hopes conquered a World already nay worlds He thought he had done things worthy of everlasting Annals and yet after all these so many so great Trophies hee fell downe not onely into his bed but to his grave he must be content with a small Coffin Petius Alphonsus relates iâ— that Alexander being dead Many Philosophers met to speake some thing to be engraven on his Monument One hee utterd this En modo quatuor ulnarum spacium ei satis est cui spatiosissimus terrarum orbis non suffecerat i.e. behold now foure cubits is room enough for h m whoâ— while ere the whole World would not suffice ano her added yesterday Alexander could have freed any from death now noâ— himself One beholding his golden Châ—st spoke thus Yesterday saiâ— he Alexander of Gold made treasure now change turns and gold makes treasure of Alexander Seâ— the wise men exprest themselves but they all concluded with that of the Machabees Afterward he fell down into his bed and dyed Juvenal sings thus of him Vnus pellaeo Iuveni non sufficit orbis ... i.e. The whole World though 't be was Will not content Philips great son But marke the largnesse of our thoughts while wee prove forgetfull of our own condition oh did we meditate on heavenly immortall things while wee vainly dispose these transitory ones to our Nephews and Kinred Alas all this this while we are extending our thoughts death oppresseth us and this thing which is called old age is but a short circuit of a few yâ—ers Why should wee therefore trust death Consider but for what small matters wee lose our lives It is not our meat nor drink nor watching nor sleep used intemperately but prove deadly our foot hurt a little the griefe of the eares a rotten tooth meat offending the stomach a drop of an ill Humour any of these may open the gate to death Is it a matter of any great consequence or profit whither we live or die Ill sents savours tastings wearinesse nay nourishment it selfe without which we cannot live may bring in and usher in death The body of man is weak fluid rotten diseased wheresoever it moves it is conscious of it's own infirmity It endures not every Climate the Sea alters it the change of ayre infects it the least cause hurts it Let us believe him therefore who said Therefore ô men death is better then a bitter life and eternall rest then continued travell Therefore I say It is better to dwell in heaven then to travell on earth § 22. Death's Blessednesse WRite Blessed are the dead which die in the Lord even so saith the Spirit that they rest from their labours and their works follow them to die in the Lord is to die the servant of the Lord as the holy Scriptures speake of Moses Moses my servant is dead as if the Lord should say although hee sinned sometime and by sin made himself not my servant yet hee died my servant He died in my service Whatsoever hee was whatsoever he did it was mine for all the servants work is the Lords and such a joyfull Verse in that Song waâ— that of old Symeon Lord now lettest thou thy servant depart in peace according to thy Word In peace altogether at whose entrance all the wars of the righteous men are ended never for all eternity to be begun again Such servants of God do all die in the Lord which dying do as it were rest in his bosome and so resting sweetly are said to sleep in death So blessed Stephen in the midst of that storm and showre of stones in such a great tumult and fury of those that stoned him slept in the Lord. Acts 7.60 Ioh 11.11 So our Lord spoke of Lazarus that h e did but sleep So Moses the servant of the Lord died when God bade him or as some expound it at the Lords speech as if the Lord had kissed him in this sence as a Mother takes her Infant in her Arms and kisseth him being a sleep and so lays him into bed smilingly no otherwise did God with Moses but by sweet embraces and smiles did lay him being falne asleepe into Abrahams bosome Where hâ—e shall give his children peace saith the Psalmist Blessed yea for ever blessed are all they that so die because they shall never be miserable as Saint Bernard saith The death of the righteous is good for the rest Secondly for the newnesse of it Thirdly for the security of it Blessed yea thrice blessed are all such for their works follow them they shal follow them as servants their Lord as sonnes their father as Schollers their Master as Souldiers their Generall as Nobles do their Sovereigne They shall follow us to Gods Tribunall They shall be brought into the highest Courts of the Great King and there shall be admitted for noble Courtiers And as every one which is able for wealth and Nobility is known by the number and adornment of his followers so who desires to appeare before the King of Glory let him be wel and richly furnished with such servants And let him set them before him and look that they be many and richly apparelled and though our good works go before us in some kinde yet they follow us in reward The labour which we spend on them and in them goes before The reward which we have from them follows He never can want comfort that is well stored with such followers § 23. A Dying mans farewell to the living who must follow him the same way MAny are the things for which I am sorry Especially the neglect of grace and the time that I have ill spent Oh how should I how ought I to have beene more patient more submisse more mindfull of my death ô how few and small sparkles of divine love have had irradiations in my soul Have mercy upon me ô God have mercy upon me according to the multitude of thy great mercies ô infinite goodnesse by the precious bloud of thy deare Son be mercifull to mee a sinner and ô you whomsoever I have offended in words or deeds Forgive and pardon mee You have mee now heartily confessing my selfe guilty and sorrowfull and deny not to mee before I goe hence this viaticum even the free forgivenesse of all my offences towards you Doe not I pray you let your courage fall in the time of sicknesse by my example because I am weak Set your eyes upon the actions of holier men and conform your selves to them Emulate with ardency their patience humility obedience And I cannot but give you hearty thanks for all the good offices you have performed towards â—ee either by your hand and work care
or councell love and prayers God I beseech who art the fountain of all goodnesse and the deep Sea of love requite your love into your bosomes God hath always used to be kind and good to them who do commâ—t â—hemselves wholly to his fatherly providence Obedience is a singular vertue and indeed such an one as all others have resplendency from it Patience is that one thing that is necessary for sick men Humility is an excellent jewell and conâ—empt of a mans own self Poverty is acceptable to Christ but the Queen of graces is Charity Yet amongst all these me thinks a sure confidence in God is of singular efficacie and a plenary resignation of a mans self unto the Divine Providence which Gods Word so highly commends which the Kingly Prophet so often speaks of which last of all Christ himself by so many arguments taken from the Flowers and the Fowles doth endeavour to perswade to None can ever know the streng h of this confidence nor that tranquillity which follows no nor can believe it but he who at all times in everything little or great fully hath believed in and trusted himselfe into Gods hand And I am perswaded that never was there man who did so referre himself wholly to God who hath not found singular and secret comfort within himself by it Let us trust to and rely on God And give our selves wholly to be disposed of by his infinite wisdom Hee will provide for us he will take care for us You see now how I am cited to appear at Gods Tribunall and must now give an account for 60 yeers carriage All mine deeds words thoughts are manifest and open to that Judge Noâ—hing ah nothing can be hid from him all the Acts of my passed life shall now be sentenced O how I tremble For it is a fearfull thing to stand before his Tribunall Yet in this great streight I have something to comfort me although I be an unjust and naughty servant yet I have a good Lord nay infinitely good which though I have bin sinfull yet I am his servant so commending my selfe inâ—o his hands and my soul to his mercy I bid adiew to you all wishing you al to have a care to your lives here that wee may once againe meet in the Kingdome of Glory Farewell § 24. What a dying man should always speak and meditate in his heart IN thy sicknesse ô good Christian being asked how thou doest how thou feelest thy selfe c. take heed to thy answers that thou utterest let them be such as these As God pleaseth as it seemeth good to the Lord so is come to passe according to Gods good will and pleasure I am well that is best so God sees it good Let his will be done in earth as it is in heaven and that ô sick man and dying man that thou mayest have this familiarly in thy mouth and heart use these three short Prayers 1 The Lord be blessed for ever and ever 2 Have mercy upon mee ô Lord after thy great goodnesse according to the multitude of thy mercies though I be lesse then the least of all thy mercies 3 O my Lord and my God I offer my self to thy good will and pleasure Thy will 〈◊〉 Lord be done Amen Some in the time of their sicknesse have had these prayers set before their faces in great Characters lying in their beds that night and day they might the more readily remember and use them Our Prayers are our Fore-runners to God let us our selves learn of our Harbingers the right way that so we may follow readâ—ly whensoever the Lord Eternall shall call us hence § 25. Things to be specially observed by a dying man 1 LEt hâ—m not rely upon but renounce his owne merits let him cast himselfe and all his sins into the boundlesse Ocean of Gods infinite mercy and compassion 2 Let him be sure to stand fast in the bosome of the holy Catholike Church and let him receive the blessed Sacrament seasonably it being his viaticum and the food of his soul 3 Let him withdraw all his affections and love from fading and transitory things and let his heart be united to God his heavenly Father Let him long for the promised Canaan that there hee may for ever offer prayse to God his Creatour 4 Let him offer up himselfe a lively sacrifice to the glory of God for his most blessed will to bear out of true love all the bitternesse and anguishment and all the pangs of death though for a long time and though hee might live longer yet for the love of God he refers himself to his wise disposing either for life or death 5 Let him never forget the bitter passion and death of Jesus Christ Let him not rest till hee be united to Christ in his death and let him in the depth of all his sufferings imitate our Saviour to commend his soul into his fathers hands that so as hee is made conformable to Christ in his death hee may be likewise in his Resurrection But above all it is most safe for the dying man that what hee would have to be his last words and actions that hee begin to doe them in the state of his health § 26. What a dying man must doe LVdovicus Blosius a man of a most holy life who refused an Archbishoprick when it was offered him by Charles the fiâ—th Emperour whose life may be seen by his works amongst many other worthy pieces hee gives a dying man these Instructions following Being asked what a dying man should doe if hee had liv'd long in grievous sinnes answered though I should have lived forty yeers in my sinnes and now my death approaching if I shall truly acknowledge them and be heartily sorry for them from the bottome of my heart and resolve against them all for time to come if I have but so much time to put my self into Gods hands and truly turn to him without all hypocrisie and dissembling I shall depart hence holy and innocent and shall finde God a mercifull Father unto me and adds a short sweet Prayer for a sick man O Lord I am that miserable wretch whom Thou of thy Fatherly goodnesse hast created and by the most shamefull death of thy onely begotten Son hast redeemed from the power of the Enemy Thou Lord Thou onely shalt rule in me save me therefore ô Lord for thy infinite mercy throuâ—h Jesus Christ in whom I do believe to have immortality and glory Amen These are Abridgments to die well hee who knows how to be ready for death comprizeth all § 27. Refreshments for a sick man GO my people enter inâ—o your chambers shut the dores to you hide your selves for a while for a moment untill my indignation be passed over Isa 26.20 In my anger have I hid my face from you for a moment but in everlasting mercies will I have compassion on you saith the Lord your Redeemer Isay 54.8 Why art thou so heavy ô my soule and
why art thou so disquieted within me still trust in God for I will yet give him thanks who is the light of my countenance and my God Psal 42.6 7. We are the children of his Saints and we do expect that life which God will give to those that keep the faith It is not the will of your heavenly Father that one of these little ones should perish Matth. 18.14 So God loved the World that hee gave his onely begotten Son that whosoever believeth in him should not perish but have everlasting life John 3.16 Now if any man sin wee have an Advocate with the Father Jesus Christ the righteous and hee is the propitiation for our sins and not for ours onely but for the sinnes of the whole world 1 John 2 1. Verily verily I say unto you whosoever heareth my Word and believeth on him that sent mee hath life eternall and shall not come into judgment but shal passe from death to life John 5.24 All that my Father hath given to me shall come unto mee and hee that commeth to me I cast not out of doors Verily verily I say unto you who so believeth in mee hath eternall life John 6 37. 47. I am the resurrection and the life Whosoever believeth in mee yea though he were dead yet shal he live and whosoever liveth and believeth in me shall not die eternally John 11.15 26. In my Fathers house are many Mansions John 14 2. If God be for us who can be against us who also spared not his own Sonne but gave him for us how then shall hee not give us all things with him Who shall lay any thing to the charge of Gods Elect It is God who justifies Who shall condemne It is Iesus Christ which is dead yea rather which is risen again and sitteth at the right hand of his Father making intercession for us Rom 8 31. usque ad 35. None of us live unto our selves nor none die unto our selves whether wee live wee live unto the Lord or whether we die we die unto the Lord whâ—ther therefore wee live or die we are the Lords Rom. 14 7 8. We know that if this earthly house of our dwelling be dissolved wee have a building from God an house not made with hands eternall in the Heavens and for this wee sigh desiring to be put on with our house which is from heaven that if we be clothed we shal not be found naked 2 Co 5.1 2 3 Now shall Christ be magnified in my body whether it be by life or by death for Christ is to me both in life and death advantage But to be with Christ is much better Phil. 1.20 21 23 Our conversation is in heaven from whence we look for a Saviour even our Lord Iesus Christ who shall change our vile body that it may be fashioned like unto his glorious body Phil. 3.20 21. This is a faithfull saying and worthy of all acceptation that Iesus Christ came into the World to save sinners of whom I am chief 1 Tim. 1.15 Whosoever endureth to the end shall be saved Matth 24 13. Be thou faithfull unto death and I will give thee the crowne of life Apoc. 2.10 These are pure and coole streams and fountains to asswage the heat of sin and fear of death Hee swims safely who baths himself in these waters of comfort § 28. Holy Ejaculations and Prayers of a dying man HOly Eligius a little before his death embracing his friends with teares spoke thus unto them Farewell all yee and suffer me from henceforth to rest Earth must return to earth the Spirit will finde the way to God that gave it So holding up his hands and eyes to heaven prayed so a good while and at last burst forth into these words Lord now lettest thou thy servant depart in peace according to thy word Remember Lord that thou hast made mee as earth Enter not into judgment with thy servant for in thy sight shall no flesh living be justified O remember mee thou Redeemer of the World who onely art without sin and bringing mee from the body of this death place mee in thy Kingdom I know I doe not deserve to see thy face and tast thy favour but thou knowest that all my hopes have bin in thy all-saving mercies and now ô Christ dying in the confession of thy holy Name I doe render my last breath my soule into thy safe keeping Receive me ô Lord according to thy great mercies and let mee not be confounded in my hope open to mee the gate of life and let not the powers of darknes hold me Let thy right hand bring me into thy resting place and let me enjoy one of those Mansions which thou hast prepared for those tha love and feare thee And having thus prayed hee departed Oh could wee follow the example of this holy man let us therefore call upon Christ in these or the like words Enlighten mine eyes ô Iesus that I sleep not in death lest that mine enemy say unto mee I have prevailed against him Psal 13 4. O Lord Jesus Christ the Son of the living God put I pray thee thy Passion Crosse and meritorious death betwixt thy judgment and my poore soule O Remember not Lord our old sins but have mercy upon us and that soon for wee are come to great misery Psal 77.8 Oh m st sweet Jesus Christ our Lord for the honour and vertue of thy most blessed Passion make me to be numbred with thy Saints in glory everlasting Enter not into judgment ô sweet Iesu with thy servant for in thy sighâ— shall no flesh living be justified and then let him utter these words I worship thee ô Lord Iesus Christ and blesse thy name for thou by thy holy Crosse and Passion hast redeemed the World O thou Saviour of the World save mee which by thy bitter Crosse and precious bloud hast redeemed me Draw mee unto thee ô Iesus who didst say When I am lifted up from the earth I shall draw all men unto me O most meâ—cifull Iesus I pray thee by thy precious bloud which thou sheddest for sinners to blot out all my offences O let thy bloud purifie me let thy body ô Christ save mee wash mee in thy bloud and let thy passion confirme my soule ô good Iesu heare me hide me in thy wounds suffer me not to be separated from thee in the houre of death call me bid me to come unto thee that I with all the rest of the glorious Saints may prayse thee O my gracious Redeemer I do wholly give up my self unto thee Cast mee not out from thy presence I come unto thee reject me not Cast me not out of thy sight and take not thy holy Spirit from mee Oh let not my iniquity cast me away whom thy goodnesse did create As death approacheth neerer so let the dying man pray thus O God according to thy will so let thy mercy come unto me bid ô God that my spirit may
but good Father restore the voice of joy and gladnesse to mee again Comfort mee now after the time that thou hast afflicted mee and for the yeeres wherein I have suffered adversity Turn thy face away from my sins and blot cut all mine offences according to thy great mercies Cast me not away from thy presence nor deal with me after my iniquities but help mee ô thou that art the helper of all that cry to thee for relief deliver mee for the glory of thy name Grant in mercy that I may dwell in thy house al the days of my life to sing prayses to thee in Heaven with all thy glorious Saints and Servants for evermore Amen The second Prayer to Jesus Christ the Saviour of the world O Sweet comfâ—rtable Iesus the fountaine anâ— wâ—lspâ—ing of mercy and tender compassion shew and extend to me thy poore servant and weak creature the riches of thy infinite mercies help and succour mee in this my great need and necessity my great Creatour and loving Redeemer Iesu Christ put thy Passion Cross and precious death betwixt thy judgment and my sicke soule I wholly give up my selfe to thy favour Cast me not away good Saviour in thy furie I willingly come to thee for hâ—lp ô reject not ô despise not ô refuse not to admit thy humble Petitioner into thy grace and favourable protection Now now ô Lord according to thy good pleasu e and will deal with me in mercie and receive my soule into thy hands in peace and love thou hast redeemed mee ô Lord thou God of truth O let the sound of those comfortable words enter into â—y soule sweet Saviour This day thou shalt be with me in Parad se O Iesus who was crucified for me receive me into thy armes of love and mercie into those armes which were stretch'd so wide to embrace poore grieved sinners unto those armes which I with the eye of faith see opened wide for transgressors Draw my soul after thee comfort it ô thou Lambe of God with thy al saving favour receive mee in thy savour and let my soule ever live in thy glorious courts in the highest Heavens Amen The third Prayer of thanksgiving in any sicknesse GLory be to thee ô Lord Iesus Christ the Authour and giver of life who hast vouchsafed to call me to the knowledge of true faith in thee Glorie be to thee who hâ—st always beene so full of plenteous redemption and mercie towards mee so grievously laden with all sorts of sins which through all my life hast heaped blessings and kindnesses upon me I give thanks to thee n y most loving God that according to thy good will and wisdome I am called out of this miserable and wretched life to appeare before thee How ô how willing am I to tread thy Courts and to behold the light of thy countenance I doe wholly commit my selfe to thy divine shelterage and blesse thy glorious name for giving me such a readie mind to depart I do ô most loving Lord in all humility beg and desire thee to binde up my soule in the bundle of peace and embrace my soule in thy everlasting favour and mercy tâ—ke my soule into thy protection hence-forth and for ever to thee to thee onely doe I commend my spirit which art the God of spirits I intreat thee the everliving God to give me an inheritance among those that be sanctified Count mee in the number of thy Saints and let my name ô heavenly Father be registred in the book of life Free me and deliver me fâ—om all the power of my enemies Deliver mee from all my trouble and adve sity because thou onely art the God which canst help those that are in misery and griefe thou hast said it ô bâ—essed Lord God that we should call upon thee in the time of trouble and thou hast graciously promised to hear and deliver us and taught us in thy wisdome to give glory to thy name To thee therefore be duly given all praise and glorie world without end The fourth prayer to be sâ—id of those about the sick party O Iesus Christ who didst die upon the Crosse for our Redemption in the depth of thy infinite love even of that gracious love which made thee lay downe thy life who wast the life of all that they might be restored to life Wee doe heartily dâ—sire and humbly crave of thee that thou wouldst passe by and blot out all the sins and transgressions which this thy sicke servant our Brother N. hath committed and that by thy most holy life and merits of thy most bitter Crosse and Passion thou wouldst be pleased to help all his infirmities and to make his bed in the time of his sicknesse and make him to feele and rellish thy infinite love and boundlesse mercies and let him apply them to hâ—s sâ—ule and disspose graciously of us all and especially of this thy weake creature whom thou art calling out of this miserable life that thou wouldst prepare his soule quietly and peaceably to seeke thee and that hee may give up his soul into thy hands with all patience and contentednesse in a full assurance of the pardon of all his sins being grounded in hope rooted in charity in a perfect state of mind so that for ever thou mayst hold him in the armes of thy never fading love and favour O Lord Iesus Christ wee beseech thee take not thy helping hand and saving assistance from this our sick brother who is now in the depth of sicknesse and even at the point of death who by weaknesse and defect of spirit is not able to lift up his voice unto thee Think upon him o Lord in thy love and mercy and give him ô give the spirit of comâ—ort and consolation Deliver him from all evill and grant hough hee doth at this time depart yet let it be in peace and sure confidence of thy love defend him from the danger of the Enemy at the time of his yielding up his spirit into thy hand give him sure confidence in thee and keep him iâ— perpetuall peace and safety and lead hâ—m into the land of everlastâ—ng rest and quietnesse Amen The fifth Prayer contayning the Acts of Faith Hope and Chariâ—y daily to be used O Lord Iesus Christ I believe that thou art my God and my Redeemer I doe bâ—lieve that for my salvation thou wast born of the Virgin Mary and was crucified I doe believe what the holy Catholick Church doth enjoyne me and I protest that I will lâ—ve and am willing to die in that faith Lord Iesus I doe heartily grieve that I have so grievously offendâ—d thy goodnâ—sse and I am sorâ—y that I can be no more sorry so those great and many offences which I have committed against thee my Crâ—atour and Redeemer I do humbly â—ray thee that thou wouldst by thy precious bloudshedding pardon and forgive all my sins and I doe purpose if thou shalt enlarge my life to abstaine from them â—ll and to
so great a multitude does open his mouth in his cause The mayntenance of Christs Cause is therefore devolv'd to the defence of this Thiefe One Thief plâ—ads against another for Christs innocence he mayntains it takes of the others scandals reproves the infinite multitude of paâ—ricide Did not the Son of God blush to have his Cause defended by a Thief No! hee was so farre from being ashamed at his Oratory that hee praysed him in publick nor was his Rhetorick defective in Gods Cause And wee indâ—e justly therefore wee receive the due reward of our deeds but this man hath done nothing amisse Lu. 23.4 O how justly may I say the same of my self And I do justly die for my offences for I doe but receive the wages of my works but my Saviour What had hee done nothing at all worthy of death nor of such torments Let mee therefore ô God be heard when I use this forme of prayer Lord remember me for now thou art come into thy Kingdome and because thou art in thy Kingdome looke upon mâ—e now languishing and decaying and admâ—t mee to thy self when I depart I beg this of thee ô Jesus by thy scourging Thorns and Crosse by all thy â—orments and by thy precious â—eath What therefore remaynes but â—hat I should for ever cast my soul â—nto his bosome whose dolour and â—ains hee onely weighs and consiâ—ers He knows what conduceth â—o the health of our souls and â—ee from all eternity ha h deterâ—ined by what way wee shall return to him O Lord I have waited for thy salvation § 34. The Heliotropium or Turn sole against all diseases and death the onely Medicine THis Herbe as experience shews it turns with the Sun both at his rising and setting nay even in cloudy weather hee shews his love to the Sun by night as it were for grief he shuts up himself for want of her beautifull Lover Oh could mans will alwayes so follow and attend upon Gods will that at all times it should be conformable to it and and follow it through all afflictions and adversities and not to turn aside in that great cloudy day of death Upon this set day let the dying man imitate this flower and let him fâ—x the eyes of his faith upon that glorious Sun of righteousnesse especially then This doe our Saviours owne words teach us Even so Father Math. 11.26 for so it seemed good in thy sight so even so my â—ying friend speak you In all things that ever you doe in all evils to be endured or suffered by the example of our Lord say always So Father even so good Father so be i◠ô my Father with often ingeminations and specially when the pangs of death doe rage most violently then even then subject thy will in all things to his pronounce these watching in health in sicknesse but at the pinch of death never forget them Lord thou knowest my heart command it Lord I have hoped in thee I have said thou art my God thou shalt mayntaine my lot my heâ—lth my disease prosperity and adversity my life and my death are in thy hands as thou wilt so let all things be It shall be pleasant to me eiâ—her to live or die according to thy good will because thou art my Father Therefore ô Father as thou wilt order dispose permit all things to be done in mee and of mee as may be pleasing to thee let not any thing in mee crosse or thwart thy heavenly disposing So even so good Father let thy will be done from hence-forth and for ever This herb is of wonderfull vertue to all sicknesse evils and death Hee is farâ—e from feare of destruction that is in will so united to his God FINIS Prayers to be said of or to be read to a man dying OH holy Jesus my strength my â—efreshing my defender and my deliverer in whom I have hoped on whom I have believed whom always I have loved who art my chiefe pleasure the fortresse of my strength my hope even from my youth up Lead me forth ô â—hou that art the leader of my life and I will follow thee stretch forth thy right hand of mercy to the worke of thine own hands which thou the Creatour of all things didst make of the dust of the eâ—rth and strengthenedst with bones and sinews to whom thou by death gavest life The time is at hand that dust must return to dust and my spirit to thee my Saviour and blessed Redeemer who gavest it me Open good Lord to mee the gate of life for for mee wretch didst thou the Lord of life hang on the tree and wast reckonâ—d amongst transgressors receive me ô mercifull God according to the multitude of hy tender mercies thou didst kindly and speedily entertain the penitent thiefe upon the Crosse begging of thee I am sick and sore smitten to whom should I run for cure but tâ— thee ô gracious Physician heal thou mâ—e ô Lord and I shall be whole and those that put their trust in thee shall not be confounded in thee ô Saviour have I trusted let me no therefore be put to confusion But who or what am I most glorious God that I should with such boldâ—esse speak to thee I am a sinner borne nay and conceived in transgression a rotten carcasse an uncleane vessell food for wormes Spare mee forgive mee good God what conquest wouldest thou have to contend or sâ—t thy selfe against me who â—m weaker and lighter then the stubble before the winde then the dust or the chaff driven too and fro with every blast Passe by ô Lord all my transgressions and rayse up thy poore dejected servant from the Dunghill Stand up ô Lord and for my defence rayse up thy self and reject not the supplication of thy poore weak servant Let my prayers enter into thy presence and stretch forth thy hand and comâ— and help I am the man that travelling from Hierusalem am taken and wounded of thieves and left half dead be thou thou ô my Saviour the good Samaritan and c mfort me I have grievously sinned in the whole course of my life and my sins are ever before thee From the crown of my head to the sole of my foot there is not one sound or clean member O if thou by thy precious death on the Crosse hadst not helped my soule I should have for my sins deserved eternall perdition I even I am partaker ô sweet Iesu of that inestimable Redemption thou didst shed that most precious bloud for my sake ô thou preserver of men and therefore put me not away from thee I am that sheepe which wandred and lost it self seek mee ô thou great Shepheard and take mee and conduct me into thy fold that thou mayest be true in all thy sayings Thou that hast promised that whensoever a sinner shall repent and return thou wilt have mercy upon him Truly Lord I am not worthy to be called thy son because I have sinned against heaven and before thee