by day by night at home and abroad and neuer missing let all estates at all times and in all places be alwayes ready armed against the assaults of Death CHAP. 6. Against the feare of Death DEath is the ineuitable Law of nature therefore to feare that which cannot bee auoyded is meere folly But our feare of death proceedes from doubt and doubt from vnbeliefe and our vnbeliefe chiefly from ignorance because wee know not the good that is elsewhere and doe not beleeue that our part is in it so that true knowledge and true faith driues away all feare of death Assurance of heauenly things makes vs willing to part with earthly Hee cannot contemne this life that knowes not the other and he is not worthy to liue in the other that is vnwilling to die in this to despise this life is to thinke of heauen and not to feare Death is to thinke of that glorious life that followes it If we can endure pain for health much more ought wee at our last to abide a few pangs that cannot last for an euerlasting glory How fondly doe wee feare a vanquisht enemie ouer whom Christ hath already triumphed by whose death death is swallowed vp in victory and we thereby deliuered from the tyranny thereof It is enough to vs that Christ died for vs who had not died neither but that wee might die the more willingly and with greater safety Death is necessarily annexed to nature and life is giuen vs with a condition to die and our Creator in his mercy continues the vse of our life to this end onely that we may learne rightly to die There is but one common rode to all flesh and there are no by-paths of any fayrer or neerer way no not for Princes Haue we bin at so many graues and so oft seene our selues die in our friends and doe wee shrinke when our course commeth Imagine thou wert exempt from the common Law of mankinde yet assure thy selfe death is not now so fearefull as thy life would then be wearisome Thinke not so much what Death is as from whom he comes and for what Wee receiue euen homely Messengers from great persons not without respect to their Masters and what matters it who he be so he bring vs good newes and what better newes can there be then this That God sends for thee to take possession of a Kingdome Let them then feare Death that knowes not Death to bee the messenger of Gods iustice and mercy To die is a thing naturall necessary and reasonable Naturall Naturall for it is the generall Law of the whole world that all must die and our very essence is equally parted into life and death for the first day of our birth sets vs as well in the way to death as to life Death is the condition of our creation and life is giuen vs with an exception of death to die therfore is as naturall as to be borne and as foolish is hee that feareth to die as to be old To be vnwilling to die is to be vnwilling to be a man for all men are mortall Death being then a thing so naturall why should it be feared The feare of griefe and paine is naturall but not of death Children and mad men feare not death why should not reason then be as able to furnish vs with security as they are fortified by their simplicity idiotisme Beasts feare not death therefore it is not nature that teacheth vs to feare death but rather to attend and receiue it as sent by her whose seruant it is Fooles feare death and wise men attend it It is folly to grieue at that which cannot be amended therfore when Dauid vnderstood of the death of his child he ceased to sorrow any longer for him saying While he liued there was hope but being dead there was no remedy and so his care ended Death is a debt of nature which must be payd whensoeuer it is demanded It is no taking day with God when his will is to call for it Therefore it is in vaine to flie from that which wee cannot shunne and those things which of necessity must be performed of vs ought to be done cheerefully not by compulsion as Chrysostome saith Let vs make that voluntarie which is necessarie and yeeld it to God as a gift which we stand bound to pay as a due debt Death is a happines to the faithfull because it is a deliuerance both of soule and body from all misery and sinne By death the world was redeemed to such therefore as doe beleeue in Christ their Redeemer death is to them an aduantage and a thing rather to be desired then feared for they onely are affrighted and daunted with the feare of death that are destitute of faith and hope If thou beleeuest in God why art thou not forward to goe to Christ who died for thee There cannot be a more happy thing then deuoutly to render thy life into his hands who to spare thee spared not himselfe but gaue his life for thee Christ saith Saint Paul is gaine to me both in life and death holding it for a wonderfull gaine to be no more subiect to sinne It is a more grieuous thing to liue in sinne then to die for as long as a wicked man liues his iniquity increaseth if he die his sinne ceaseth the euill therefore of death is only in sinne Necessarie Death brings an equall and an ineuitable necessitie ouer all therfore did nature make that common to all which commonly was feared of all to the end that such an equality might asswage the rigour and seuerity of death and that none might iustly complaine of death from which none was euer exempted 1 Two causes that lets men from dying willingly Lacke of faith But one chiefe cause that lets vs from dying willingly is lacke of faith for had we faith we would night and day desire this messenger of the Lords Iustice and Mercy to deliuer vs out of this miserable life that wee might enter into the fruition of eternall felicity for hauing confidence in GOD wee shall finde death to be as a guide to bring vs to our euerlasting home 2 Loue of the world Another cause of the feare of death is the loue of the world for they feare death most that most loues the world and giues themselues most to the pleasures and delights of this life which they feare to be depriued of by death To feare death is for a man to be enemie to himselfe and to his owne life for he can neuer liue at ease and contentedly that feareth to die therefore to contemne death is a thing one should learne betimes for without this meditation none cā haue any repose in minde seeing it is most certaine that die we must not knowing when and it may be at the very instant of our thought how then can any enioy a peaceable soule who feares death Improuidence ads terror vnto death which threatens
most vncertaine whether it shall euer bee or neuer or whether God will accept it or no. What Law iustice or equitie is this that after thou hast serued the World Flesh and Diuell all thy youth and best dayes in the end to come thrust thine old bones defiled and worne out with sinne into the dish of thy Creator his enemies to haue the best and hee the leauings The onely way therefore to escape this dangerous and vncertaine point is Esay 55. to conuert in time to seeke vnto GOD while hee may bee found to call vpon him while hee is neere at hand CHAP. 15. Against mistrust in Gods mercy THis is that great and maine impediment that stoppeth the conduits 〈…〉 God 's holy grace from flowing into the Soule of a sinfull man for there cannot bee a greater dishonour to GOD nor any thing more displeasing to him then to doubt of his mercy whose heart is more tender towards vs then the heart of any mother can bee to the onely childe and infant of her wombe for thus hee saith to Sion which for her sinnes beganne to doubt least hee had forsaken her Can the mother forget her owne infant or can shee not bee mercifull to the child of her owne wombe If shee could yet can I not forget or reiect thee behold I haue written thee in the flesh of mine owne hands As the Father pittieth his owne children so doth the Lord take mercy vpon vs hee knoweth whereof we be made hee remembreth that we are but dust God will not despise the worke of his owne hands I am hee I am he saith the LORD that for mine owne sake will doe away thine offences and will no more thinke of thy sinnes Esay 43. As surely as I liue I will not thy death but rather that thou shalt be conuerted and liue Ezech. 33. Nunquid voluntatis meae est mors impit Haue I any pleasure in the death of a sinner saith the Lord. GOD by his Prophet Ieremy complaineth grieuously Esay 1. that men will not accept of his mercy offered saying Turne from your wicked wayes why will yee dye O you house of Israel GOD so loued the world that hee gaue his onely begotten Sonne to the death to redeeme vs Special arguments of Gods exceeding loue that whosoeuer beleeueth in him should not perish but haue life euerlasting The sum of the Gospell hereunto all the Prophets beare witnesse that whosoeuer shall beleeue in him by his name hee shall haue remission of sinnes and withall eternall life God gaue his Sonne to redeeme vs euen then when wee were his enemies and if when wee were his enemies wee were reconciled vnto GOD by the death of his Sonne much more being reconciled shall we be saued by his life Christ came not into the world to condemne the world but to saue it hee came not to call the righteous but sinners to repentance CHAP. 16. The promises of God to sinners that repent are manifold absolute and vniuersall VVHosoeuer shall depart from his euill wayes and turne vnto mee saith the Lord I will receiue him Behold here the the vniuersality of all people and persons without excluding any At what time soeuer a sinner doth repent him of his sinne from the bottome of his heart I will put away all his wickednesse out of my remembrance saith the Lord see the vniuersalitie of all times and seasons vvithout exception Leaue off to doe peruersly and then doe you come and finde fault with mee if you can For if your sinnes were as red as Scarlet they shall be made as white as Snow Consider here the vniuersalitie of all kind of sinnes bee they neuer so grieuous so horrible or hainous As nothing doth more exasperate they re of God then the depriuing of his Maiesty of that most excellent propertie wherein he chiefly delighteth and gloryeth which is his infinite and vnspeakeable mercy so nothing doth more assure vs of Gods mercy fauour towards vs then that he is our Creator and Father which two words the one of loue the other of power takes away all doubt of beeing denied any thing that wee shall aske in his name with Faith This blessed name of Father in God doth import vnto vs by his owne testimonie all sweetnesse all loue all comfort all fatherly prouidence care and protection all certaintie of fauour all assurance of grace all security of mercy pardon and remission of our sins whensoeuer vnfainedly we turn vnto him for neuer sinner repented that was not pardoned neuer any that returned vnfainedly that was not mercifully accepted Three things there are saith S. Bernard wherein my hope consisteth and whereby it is made inuincible 1 Charitas vocationis First in the exceeding loue and charitie of him that calleth vs to him by repentance 2 Veritas promissionis Secondly the infallible truth and certainty of his promise which he maketh to vs of pardon and mercy 3. Potestas redditionis Thirdly the endlesse power and abilitie hee hath to performe whatsoeuer he promiseth Therefore if thou beest ready to breathe out thy soule and Spirit feare not to repent for Gods mercy is not restrained by the shortnesse of time CHAP. 17. How one should demeane himselfe when sicknesse beginneth THe first and principall thing religiously to bee remembred in the beginning of sicknesse is that the soule doe call her selfe to a serious account of sinnes passed of the euill committed and the good omitted remembring that of the Prophet Psal 32.9 I will confesse against my selfe mine owne vnrighteousnesse In all extremities our chiefest care ought to be by Prayer to call vpon God for helpe and religiously to commend our selues and soules vnto God A ioyfull lifting vp of the heart to the Throne of grace makes vs willing to renounce the world and to resigne our selues ouer vnto his diuine pleasure to whose will wee ought with patience meekely to submit our selues both for our continuance in this life and for our deliuerance out of this life CHAP. 18. The disposing of blessings temporall HIs sinnes by the sicke partie confessed his soule religiously commended to GOD his desire to liue or die referred to the diuine prouidence an orderly disposing of those temporall blessings which God hath lent vs is very conuenient for euery Christian specially in time of health and nothing ominous as some haue timorously doubted This disposing of blessings temporal maketh vs not to dye the more quickly but the more quietly Wee shew our thankefulnesse to God and charitie to men when we become beneficiall vnto others remembring whose saying it was It is a blessed thing to giue Acts 20. Then is he with a free and willing minde to yeeld and render his soule into the hands of Almightie God his Creator who of his infinite mercy redeemed him by the death and Passion of his deare Sonne Iesus Christ our onely Sauiour and Redeemer in whose onely merits is his last repose at parting
enemy of mankinde perceiuing how necessary it is for man to remember his end seekes by his pleasant allurements of intising vanities to drawe him from this frequent meditation of Death whereas in deed there is nothing wherein ordinary meditation is so necessary as in the dayly meditating vpon Death CHAP. 4. The necessitie of our dayly meditating vpon Death NAture it self teaches experience shewes it daily that we must leaue the vanities and delights of this world and they vs with how great a lust and pleasure so euer we be carried after them for death is the common and ineuitable Law of Nature it is the condition of all mankinde and the way of all flesh In this way Adam first entred and continued 930. yeeres and yet dyed so did Methusalem and continued 969. yeres and yet dyed so did the rest of the Fathers of the first age euery one many hundred yeeres and yet dyed and so did the Fathers in all ages vnto this houre neither haue they nor can we passe any other way vnto eternall happines for Christ himselfe went not vp into glory but by passing first through death for there is no other passage to immortality then onely by Death Therefore to learn to die and to learne to die betimes is an excellent a necessarie thing and a thing that wee can but once put in practice and it is the end that crownes the worke a good death that honors a mans whole life therefore with the greater reason wee ought the more carefully to meditate thereon continually both in regard of the incertainty of our departure hence which haply may be at the very instant of our thought as also for that hee which foresees his owne Death dies more willingly Many torments attend an vnexpected death then he whom death surpriseth of a sudden for many torments attend an vnexpected death therfore that our departure may be the more cheereful when that ineuitable houre comes it is necessarie that wee should meditate of it long before it doe come for the more we do meditate of Death the lesse wee feare it and the lesse wee feare it the greater is our faith Heere wee haue no certaine heritage but are only tenants at will in a poore clay cottage the foundation and strength of which building is but a few bones tyed together with strings or sinewes the chiefe pillar whereupon the whole frame stayes is only the drawing of a little breath which being once stopt causeth the whole building to fall in manus Domini therefore we ought euer to be ready to flit whensoeuer death commandeth since flit we must and the last day of life is vnknowne vnto vs to the end wee may euery day bee prepared for Death Let vs then expect this definitiue houre without feare so shall the day which we feare to be our last be our natiuitie vnto an eternall life That then which necessarily must befall vs it is necessarie that wee should continually thinke of so shall wee accomplish our life before our death This mooued Ioseph of Arimathea to prepare a sepulchre for himselfe in a garden at the which hee might dayly meditate vpon Death This mooued the Noble men of Aethiopia to keep their custome that whensoeuer they went forth to the field to recreate themselues they caused to bee carried before them a golden bason full of earth together with the signe of the Crosse to remember them that they were but earth and to earth they should returne and that only in the death of Christ crucified they had cōfort against death and assured hope of life This moued Philip of Macedon to command his Page euery morning to cry thrice in his eare Remember Philip thou art but a mortall man This moued also the ancient Aegyptians at all their banquets to haue placed in the sight of the banquetters the image picture of death to make them in the middest of their pleasures to remember the end and so to moderate thēselues from falling into such vices as easily arise of intemperancy And finally this moued the godly Father Ierome vvhether hee did eate or drink or whatsoeuer else he did strongly to imagine the sounding of the Trumpet summoning him to Iudgement therfore this warning that the Wise-man giues to the youth that think their lusty age will neuer bee spent and therefore giue themselues to all licentious sensualitie ought to be well remembred of all For all these things saith the Preacher GOD will bring thee to Iudgement therefore Remember thy Creator in the dayes of thy youth before the dayes come wherein thou shalt say I haue no pleasure in them One generation cōmeth another goeth but the earth standeth still euen as a Stage whereon euery one hath his part to play for a time and then to put off his Maske and leauing the vanities of this life to retire himselfe to his dust It stands with life as with a Stage-play it is no matter how long it lasts but how wel it is acted wheresoeuer thou endest it is all one end where thou wilt so thou concludest with a good period CHAP. 5. Necessary obseruations in our meditation of Death 1. IN our meditation of Death we should remember that the wages of sinne is death to the end it should strike to our hart with a terrour of sinne to make vs the more earnestly to repent our sins and to redeeme the time that God spares vs with a rich amendment of our life to thirst after the remedy which is the mercy of God offred vnto vs in the merits and Death of our Lord and Sauiour Iesus Christ that we may make a happy change from misery temporall to euerlasting felicity 2 Secondly that this vile brickle weake estate of our life is to be weighed to make vs eschew pride ambition lecherie drunkennesse gluttony delicate feeding pampering decking of this filthy clay and such other vices of the flesh 3 Thirdly in that wee brought nothing with vs into this world so must we carry away nothing with vs at our death whereby we are to learne to eschew auarice coueting of others lands and goods Vsury Oppression and all other vnlawfull meanes commonly vsed for attaining to riches and honour in this world and as the Apostle counsels hauing meat and raiment be content so to vse things temporall as by them wee may come to things eternall For wee came not into this world to build houses or to purchase lands to ioyne house to house but rather by this our short continuance we are put in minde to haue temporalia in vsu aeterna in desiderio and to vse this world as if we vsed it not 1. Cor. 7.31 and so be gone 4 Lastly insomuch as death indifferently and without respect knocks as well at the gates of princely Palaces as at the dores of poore Cottages and takes pleasure to vvound as vvell the flourishing youth as the decayed Age shooting his darts continually by Land by Sea
feare of death O Lord Father of mercy and God of all consolation heare me thy distressed creature the feare of death is fallen vpon mee I feare I faint Lord be thou my helper I find that death is dreadfull to nature shield mee vnder the shadow of thy wings strengthen my weakenesse by thy power my wauering by thy promises which art wont to heare and help them that call vpon thee in the day of trouble the day of trouble and heauinesse is come vpon mee to thee I call in thee I trust though fraile flesh begin to shrinke yet grant most mercifull Lord that faith in thy most blessed Passion may neuer decay in me that hope may neuer faile me but that the comfortable expectation of a better life to come may reuiue raise vp my pensiue soule when strength faileth mee and the light of mine eyes is gone grant Lord that my heart may call vpon thee and say Lord Iesus receiue my Spirit which liuest and reignest with the Father and the Holy Ghost one God world without end Amen CHAP. 24. A Prayer for the sicke O Eternall God and most gracious and mercifull Father I humbly beseech thee to looke vpon this thy seruant with the eyes of mercy shew him thy mercy and grant him thy saluation gâ—â—â— him comfort and confidence in thee and in thy Word stablish his heart that his trust may be euer in thee impute not vnto him his former sinnes and offences but couer his iniquities with the righteousnesse of thy deare Sonne defend and strengthen his soule against al the assaults and deadly subtilties of our restlesse enemie deliuer him from his tyrannie and keepe him in thy protection sauegard draw nigh vnto his soule and saue it shew him the light of thy countenance and bee mercifull vnto him and saue him for thy mercies sake and since O heauenly Father thou diddest in thy loue towards vs euen when wee were thine enemies giue thy most dearely beloued Sonne to the Death to redeeme vs powre into his heart I humbly beseech thee a true liuely faith whereby he may take hold vpon our perfect righteousnes which is in Christ and so bee made partaker of the merit of his Death and Resurrection suffer not the apprehension of death to discourage him but giue him grace and courage cheerefully to attend his death willingly to obey thy will and patiently to indure this thy visitation that after this painefull life ended hee may dwell with thee in life euerlasting through the merits of thy Sonne Iesus Christ our onely Sauiour and Redeemer Amen CHAP. 25. A forme of leauing the sicke to Gods protection PSalme 20.1 The Lord heare thee in the day of trouble the name of the God of Iacob defend thee send thee helpe from his Sanctuarie and strengthen thee out of Sion grant thee thy hearts desire and fulfill all thy minde Saue Lord and heare vs O King of Heauen when wee call vpon thee Iesus the Son of the liuing God put his Passion betweene thy sinnes and the Iudgement to come Amen CHAP. 26. The manner of commending the sicke into the hands of God at the houre of Death GOd the Father who hath created thee preserue and keepe thee God the Sonne who hath redeemed thee aide and strengthen thee God the Holy Ghost who hath sanctified thee assist thee in all thy tryals and lead thee the way into euerlasting peace Amen Christ that dyed for thee keep thee froÌ„ all euill Christ that redeemed thee strengthen thee in all temptations Christ Iesus that rose from the dead raise thy body and soule in the resurrection of the iust Christ that sitteth at the right hand of God in heauen bring thee into euerlasting ioy Amen CHAP. 27. A Prayer for the sick at his departing out of this life MOst merciful Father we commend vnto thee this thy Seruant the work of thine own hands wee commend vnto thee his soule in the merits of Christ Iesus his Redeemer accept O Lord thine owne creature forgiue wee beseech thee whatsoeuer hath bin committed by humane frailety and command thine Angels to conduct him to the land of euerlasting peace preserue O Lord the soule of thy seruant as thou diddest Lot from the fire of Sodome preserue O Lord the soule of thy seruant as thou diddest Daniel from the mouth of the Lyons Into thy mercifull hands O heauenly Father we commend the soule of thy seruant now departing acknowledge him we beseech thee for a Sheepe of thine owne fold and for a Lambe of thine owne flocke receiue him into the armes of thy mercy knowing that the thing cannot perish which is committed to thy charge O most mercifull Iesu receiue we beseech thee his Spirit in peace Amen CHAP. 28. The blessing of the sicke when hee is giuing vp the Ghost CHrist Iesus absolue thee from all thy sins Christ Iesus remit all the euill that thou hast any wayes committed Christ Iesus that dyed for thee blot out all thy offences Christ Iesus that now calleth thee receiue thee into his heauenly Kingdome The Lord blesse thee and keepe thee the Lord make his face to shine vpon thee the Lord lift vp his countenance ouer thee and giue thee a ioyfull Resurrection Amen Depart O Christian Soule in the name of God the Father who created thee of God the Sonne who redeemed thee of God the Holy Ghost who sanctified thee one liuing and immortall God to whom bee all honour and glory for euer and euer Amen CHAP. 29. A Prayer to bee vsed by the assembly after the sicke mans departure O Almighty and euerlasting God seeing it hath pleased thee to take this thy seruant out of the miseries of a sinfull world vnto thy heauenly Kingdome blessed bee thy name both now and euermore and wee beseech thee O Lord make vs that yet remaine to bee mindfull of our mortalitie that wee may walke before thee in righteousnesse and holinesse all the dayes of our life and when the time of our departure shall come wee may rest in thee as our hope is that this thy seruant now doth and that we with him and al others departed in the faith of thy holy Name may reioyce together in thy eternall and euerlasting Kingdome through Iesus Christ our Lord. Amen CHAP. 30. Consolation against immoderate griefe for the losse of friends TO sorrow for the death of friends is a dutie by which wee giue testimonie of our naturall affection which dutie both Christianitie doth allow and examples in holy Scripture doe approue Abraham mourned for Sara his wife all Israel for Samuel the Prophet the people in the Wildernes for Aaron their High Priest the inhabitants of Bethulia for Iudith that Honourable Widdow Martha and Mary for Lazarus the twelue Patriarkes for Iacob their aged Father Dauid for Ionathan his trustie and faithfull friend Christ himselfe saith Ieremy went not to his Sepulchre without weeping eyes so that to mourne for the dead is a thing naturall but not
to mourne at all is against Nature against Christianitie against all dutie When the Apostle forbade the Thessalonians to sorrow hee did not absolutely forbid all sorrow but sorrowing after the manner of the Gentiles saying Brethren I would not haue you ignorant concerning those that sleepe to the end you may not lament like those that haue no hope To sorrow as men without hope is farre from the rule of Faith Which teacheth vs that if we beleeue that Iesus Christ dyed and was raised againe in like manner they that sleepe in Iesus God will bring them vnto him Saint Augustine saith Contristamur sed non sicut caetert in deed we are sorrowfull but not as others without hope Non culpamus affectum saith S. Bernard sed excessum wee blame not the affection it selfe but the excesse or want of moderation and Christians of all others who beleeue the Resurrection vnto a better life should raise vp themselues from ouer-dolefull passions Our Sauiour before his passion seeing his Disciples sorrowfull for his departure saith vnto them If you loued mee you would reioyce because I said I goe vnto the Father Ioh. 14.29 So it may be said to those that mourne for the misse of their friends let not your minds be too much troubled or plunged in sorrow because they are dead for whom you thus lament God hath taken them vnto himselfe they are gone vnto their mercifull Redeemer Therefore as in all other things so in this a moderation should be had yet in the best of Gods Children mourning hath not beene a light passion onely for great was the lamentatiō that Iacob made at the supposed death of his Sonne Ioseph when he said I will go vnto the graue to my Sonne sorrowing Gen. 50.14 Great was the lamentation that Dauid made when newes was brought him of Absaloms end saying O Absalom Absalom my sonne Absalom I would to God I had dyed for thee 2. Sam. 1.17 Therefore he that said My sonne powre forth thy teares ouer the dead said also Comfort thy selfe Doth God onely lend vs one another and shall we grudge when hee cals for his owne shall wee thinke much to follow the example of our Sauiour who dyed and dyed for vs Who can be a Christian and would not bee like him or who can bee like him that would not dye after him Can wee loue our friend and not wish he might be happy and can he be happy and not dye Nature knowes not what she would haue we can neither abide our friends miserable in their stay nor happy in their departure wee loue our selues so well that we cannot be cōtent they should gaine by our losse If their gaine exceede our losse then our mourning for them shewes that we did onely loue our selues in them whereby our loue proues iniurious That death is neuer to bee deplored that is seconded by immortalitie Since God then hath taken them vnto himselfe with whom they are now happy let him haue thē with cheerefulnesse so shall wee happily with them enioy God also in glory CHAP. 31. The custome of Funerals THe custome of Funerals as it is ancient so is it commendable Abraham the father of our faith purchased a piece of ground to bury his dead in and in that place hee himselfe Sara Isaac Iacob and Ioseph were buried with great solemnitie and much mourning Tobias is commended for burying the dead so is Mary Magdalen for preparing of ointment for the burying of our Sauiour so is Ioseph and Nichodemus for the care that they had about Christs Funerall My Sonne saith the Wiseman powre forth thy teares ouer the dead and neglect not his buriall Whence we may gather that Funerall Rites decent interring of the corps exequies and seemely mourning are with decencie to bee performed as the last duties of loue in this world amongst friends The causes of solemnizing of Funerals are three Three causes of Funerals First it is the office of humanity the duty of charitie decently to commit the dead corps to the earth out of which it was taken this charitable dutie is commended in Toby and others and religiously obserued of the very heathen Secondly it is a thing very seemely and conuenient with reuerence to lay the corps in graue because our bodies are the Temples of the Holy Ghost which at the Day of Doome shall bee changed into a condition of glorie and by which as by liuely instruments both God hath been glorified and his people haue receiued good that then which hath beene so notable an instrument ought not to be vnreuerently intreated though dead Thirdly our Faith is hereby confirmed touching the Article of our Resurrection for we lay down the body in the earth vnder hope that this mortall must put on immortality 1. Cor. 15. But Funerals are not to be vsed thereby to relieue or benefit the the dead for they are rather comforts to the liuing then helpes to the dead There commeth no part of blessednes to the dead by Funerals but blessed are they that die in the Lord. Lazarus wanted his Funerall but the want thereof bereaued him not of his happy estate hee dyed in the Lord and so was blessed Let vs therefore liue as we will dye and dye as they that hope to rise againe liue with Christ hereafter for after this life there is no helpe remaining to the dead to the liuing there is mercy offered but to the dead there remaineth only iudgement FINIS
Iacobs pilgrimage Pilgrimage the dayes whereof are in number few and in condition euil as Iacob said The dayes of my peregrination are few and euill and as they are few and euill so is the time of our change most vncertaine of which certaintie we are put in mind in the Lords Prayer saying Giue vs this day c. wee say this day as vncertaine of to morrow Saint Peters argument to draw the Iewes from carnall desires was Obsecro vos tanquam aduenas peregrinos I beseech you brethren as Pilgrims and strangers as if he should haue said Seeing you are in this world but as wayfaring men stay not your selues vpon carnall desires the baits of Satan the bane of your soules but abstaine from them The holy Ghost doth resemble the state of man to grasse to a shaddow to smoake to a vapour to a flower things of no continuance thereby to intimate vnto vs a consideration of our vnconstant and variable estate Let vs therefore in this life meditate of nothing more then of our pilgrimage for here wee shall not alwayes be and let vs by liuing well prepare vs there a place from whence wee shall neuer depart and since Christ hath prepared Heauen for vs let vs prepare our selues for Heauen The life of man is a warfare Warfare therefore vvee ought to be euer looking for our change for men in warre hourely expect their change as Iob said All the dayes of this my warfare doe I wait till my change doe come whose course if wee would follow then should wee bee out of the danger of time to wish to liue one houre longer for then should wee bee so armed against the assaults of death as that nothing could happen that should light vpon vs sodainly or vnlooked for therefore well did one counsel saying Think to liue but for an houre and account euery day a new life for he who euery day puts an end to his life hath no need of time and liue those few dayes that remain to the Lord whom thou oughtest to haue serued all daies of thy life To the wayfaring man it is no little comfort to talke of his iourneys end ioyfully doth the bondman reckon of the yeere of Iubile this wearisome pilgrimage this burthensome bondage of ours may iustly moue vs often to remember our end for as Saint Augustine saith Quid est diu viuere nisi diu tor queri what is it to liue long but to bee long tormented Death is like to sayling on the Sea Death is like a voyage vpon a tempestuous Sea for whether wee sleepe or wake still wee are making towards the hauen so whether we direct our course towards death or no sure we are wee cannot possibly alter our course from death This life cannot bee more fitly compared to any thing then to a Ship in the midst of a tempestuous Sea for there it is in danger of tempests heere of quick-sands on this side of Pyrats on the other of Rockes so in this life here is the Diuell there the world on this side the flesh on that side sinne which neuer forsakes vs so long as life lasts So that in this vast Sea subiect to all storms and tempests we that sayle therein are euer in feare danger and are neuer glad but when wee approch to the Hauen euen so should we be when we draw nye vnto death which is the Port which brings vs to eternall securitie If some bitternes were not mingled with death doubtlesse men would runne vnto it with great desire and indiscretion To keepe therefore a moderation that is that men neither loue life nor feare death too much sweetnesse and sharpnesse are therein tempered together CHAP. 9. The vulgar remedy against Death THe remedy that the vulgar sort doe giue herein is too simple and that is neuer to thinke or speake of death but such a kinde of carelesnesse can not lodge in the head of a man of vnderstanding for at the last it would cost him too deare Many torments attend an vnexpected death for death comming vnawares and vnexpected what torments out-cryes furies and despaires are there commonly seene wisedome aduiseth much better that is to attend and expect death with a constant foot and to incounter it and the better to do this it giues vs contrarie counsel to the vulgar sort that is to haue it alwayes in our thoughts so shall we neuer feare it to accustome our selues vnto it and to be familiar with it for familiaritie cannot stand with feare to present it vnto vs at al houres and to expect it not only in places suspected and dangerous but in the middest of feasts sports following herein the custome of the Aegyptians who in their solemn banquets placed the image of death before their eyes and of the Christians who haue their Church-yards neere their Temples and other publike and frequented places that men might alwayes bee put in minde of Death and that others are dead that thought to haue liued as long as our selues and that that which happened then to them may happen now to vs. It is vncertaine in what place death attends vs therefore let vs attend death in all places and be alwayes ready to receiue it Omnem crede diem tibi diluxisse supremum Grata superueniet quae non sperabitur hora. CHAP. 10. Grieuances and excuses of fearfull men to couer and colour their complaints of Death 1. IT grieues them to die yong and they complaine that death preuents them and cuts them off in the flower and strength of their yeeres this is the complaint of the vulgar sort who measure all by the ell as though whom God loued best hee did not soonest take frō hence Enoch walked according to God and was no more seene for God tooke him vp so that to please God is to be taken quickly from the corruptions of the world So did he by Iosias his soule pleased the Lord therefore he made haste to take him out of the midst of iniquity As Parents containe their children within their duties by a seuere sharp discipline so God vvill not suffer those hee loues to haue the head but proues them tryes them and prepares them for his seruice laying the bridle on those he loues not for those he doth but weaken and effeminate for euils to come Great vertue and long life doe seldome or neuer meete together a a little man is as perfect a man as a greater and neither men nor their liues are measured by the ell They are troubled to thinke they must leaue their Parents and their friends as though whither they goe they shall not finde more and those they leaue behinde them should not shortly follow after them But what shall become of their small Children and Orphanes left without guide without support as if those their children were more theirs then Gods or as if they could loue them more then hee that is their first and truest Father
it He shootes not well that lookes not on the marke and hee cannot liue well that hath not an eye to his death The happinesse of this life consists not in the length of time but in the well vsing of time for the vnprofitable part of mans life is death Our life is not to be measured according to the time but according to our actions it imports not how long we liue but how well Non quà m diu sed quà m benè Life is long enough if we can but tell how to vse it In the longest life of all the time which wee doe truly liue is the least of all considering how much of our life is spent in griefe how much in cares how much in sicknesse how much in feares how much in our young and vnprofitable yeeres and briefly how much in sleepe wherin in a manner we spend a moity of our liues We receiued not a little short life but haue made it so our selues euen as great wealth when it comes into the hands of an vnthrift is wasted in a moment and meane riches on the contrary increase by the good imployment of one that is thrifty euen so this our age is wonderfully extended by him that can dispose well of it The swiftnesse of time is incomprehensible and so it appeares principally to those that looke backward to it and considering the swift and violent course of time it is most strange that the greatest part thereof should bee imployed so much in superfluous things of pleasure or delight So swift is the flight of time as that the time we liue is but as it were a minute and lesse then a minute if it were possible and yet notwithstanding as little as it is Nature hath distributed diuided it into many degrees whereof part she hath allotted vnto Infancie part to Adolescencie part to middle age and part to old age the next neighbour age to death Infancie is scarcely perceiued youth is quickly ouer-blowne middle age stayes not old age is not long Of all ages of our life onely old age is not limited but all the exercises of precedent times and the delights and pleasures of youth do end and vanish in old age why then should any thirst after this life which in effect is no better then a labourers worke spent in toyle and trauell consuming it selfe in vanities ebbing away in words hauing a mansion place in dust and a life in slime and clay without resolution or constancy What pleasure then can there be in this life when the pleasures thereof are nothing but vanities and all the felicity thereof only splendida miseria a shining miserie nay which is worse affliction of spirit for where the loue of this world enters there is no longer rest or quiet of minde but warre of desires vexatiō of thoughts feares cares and vnquietnesse of soule which in deede is a most miserable and pittifull affliction of spirit All the commodities of this world are mixed with discommodities lest wee should loue them too much and all the delights thereof are counterpoized with discontentments the grieuous counterpoize wherof makes the miseries of this world most intolerable which made Iob to detest the very day of his birth saying Let the day wherein I was borne perish and made Salomon to cōmend the condition of the dead before the liuing and to hold him better then them both that neuer was borne by reason he neuer walked in the vanities of this life nor euer saw the wicked workes that are committed vnder the Sunne O miserable and most deceitfull world whose miseries are voyd of all consolation and whose happinesse is mingled with all kinde of misery It deceiues them that trust it afflicts them that serue it damnes them that follow it and soonest of all forgets them that labour most of all for it It is a very Iudas for whom it kisseth it betrayeth vnto Satan The delights of sinne goe downe pleasantly as wine doth at first but at last they bite like a serpent Oblectant sensum sed interficiunt spiritum they delight the sence but slay the soule If we be not moued to leaue this life in respect of the miseries whereof it is full yet ought wee to be willing to forgoe it in regard of the infinite happines which death brings vs vnto in the world to come Here we are but members of the Church militant where is nothing but cōbating there wee shall be parts of the Church triumphant where is nothing but reioycing Here wee sowe in teares but there we shall reape in ioy All the riches and pleasures of this life are nothing in comparison of eternall felicity for no tongue created either of Man or Angell can expresse the ioyes of heauē no imagination conceiue nor vnderstanding comprehend them for Christ himselfe saith Nemo scit nisi qui accipiet No man knowes them but he that enioyes them such is the infinite value glory and maiestie of the felicity prepared for vs in heauen which is the accomplishment of all our hope Thus recounting the vanity of this world the miserable state of this life and the inestimable blessednes of the life to come let vs with the Apostles and Prophets cry O miserable man that I am who shall deliuer mee from this body of death My soule thirsteth for thee O God when shall I goe and appeare before the presence of the liuing God I desire to be dissolued and to be with Christ Come quickly Lord Iesus come quickly The GOD of all power and mercie increase in our hearts a desire of this learning that wee may liue in his feare and die in his fauour whereby wee may liue for euer Amen CHAP. 13. Against the loue of the world which is the second cause that lets vs from dying willingly THe loue and respect man beares to the pleasures and vanities of this world is not onely of it selfe a strong impediment and let to our willingnesse to death and to the seruice of God but a generall cause also and as it were a cōmon ground to all other impediments whatsoeuer other excuses are pretended for when the Noble men of Iewry refused to confesse Christ openly Saint Iohn vttereth the true cause thereof to be for that they loued the glory of man more then the glory of GOD Iohn chap. 12. This may be confirmed by that most excellent Parable of the Seed The exposition of the Parable of the Seed which concernes three sorts of persons 1. High-way the first sort of which our Sauiour compareth to a High-way wherein all seede of life that is sowne either withereth presently or else is eaten vp by the birds of the Ayre that is by the Diuels in such carelesse men as contemne whatsoeuer is said vnto them 2 Rocky ground The second sort are compared to Rockie grounds in which for lacke of deepe roote the seed that falleth continueth not whereby are signified light vnconstant persons that now chop in and now
And so laying aside all earthly respects as hauing now no more to doe with the things vnder the Sunne to commend his body to Christian buriall and his soule to his mercifull Redeemer CHAP. 19. It is necessary for the sicke after an orderly disposing of his worldly goods and leauing all worldly thoughts to apply his mind to Prayer and godly Meditations Prayer THe sweetest incense wee can offer is our deuotion by Prayer The lifting vp of our hands will be as an euening sacrifice he healeth our sicknesses and forgiueth all our sinnes Psal 103. God lookes that wee should send vp our prayers to him that he might send downe his mercy to vs. Prayer in time of trouble is commanded with a promise Call vpon mee saith the Lord in the time of trouble and I will heare thee and thou shalt glorifie me Psal 50.15 Psalmes in time of affliction haue a speciall peculiar grace to moue deuotion Proper and peculiar Psalmes for the sicke Put mee not to rebuke O Lord Psal 38. Haue mercy vpon me O Lord Psal 51. Hast thee to deliuer mee O God Psal 70. In thee O Lord haue I put my trust Psal 71. I will cry vnto the Lord with my voice Psal 77. Out of the deepe haue I called vnto thee O Lord Lord heare my voice Psal 130. In his meditations let him meditate vpon the ioyes of Heauen Meditations touching which no tongue created either of Man or Angel can expresse them no imagination conceiue nor vnderstanding comprehend them for Christ himselfe saith Nemo scit nisi qui accipiet No man knowes them but he that enioyes them such is the infinite value glory and Maiestie of the felicitie prepared for vs in heauen Secondly to call to minde the vnspeakeable loue of GOD towards man in generall as that God so loued the world that hee gaue his onely begotten Sonne to the death to redeeme vs euen then when wee were his enemies and if when we were his enemies wee were reconciled vnto God by the Death of his Son much more being reconciled shal we be saued by his life Thirdly to call to mind the vnspeakeable loue of God towards our selues in particular both in our Creation Redemption Sanctification and Iustification Fourthly to meditate vpō the Passion of Christ namely how hee suffered the death of the Crosse with extreme reproch and contumely besides most grieuous torments both in soule and body that he might to the vtmost indure the punishment due to our sinnes Feare not therefore saith Christ feare not thy sinnes for I am the remission of sinnes feare not darknes I am the light feare not death I am the life whosoeuer commeth to me shall neuer see death Fifthly to meditate vpon his descending into Hell how that in his soule hee suffered such extreme and fearefull torments and euerlasting punishments as that by a locall descending into hell he could not possibly haue indured more Sixtly to meditate vpon Christs Resurrection how by his rising againe hee ouercame Death Hell Sinne and the Diuel himselfe and so by his Resurrection hee triumphed ouer Death cloathed vs with his Righteousnesse reconciled vs to his Father and made vs heires of his euerlasting Kingdome Lastly to meditate vpon the Ascension of Christ how that he is gone vp to Heauen with great glory thereby to open a way for vs against our selues come to possesse it after death and body and soule together after the Resurrection It is nothing that wee doe suffer in respect of that which Christ suffered for vs for whatsoeuer we suffer Christ suffered more for vs therefore there is nothing that can bee too much or too deare for vs to bestow vpon Christ CHAP. 20. To visit the sicke is a high worke of mercy THat care is thought of greatest importance which is imployed in helping those who are least able to helpe themselues and yet haue most need of ghostly direction this duty specially concernes them to whom God hath committed the charge of soules therefore it is greatly to bee wished that like as the Serpent that old enemy of mankinde who the shorter his time is the fiercer his wrath is and himselfe the more busie so those who should feed Christs Lambes would now be the more carefull to keepe them from this deuouring Lyon and to present them sound in Faith and ioyfull in hope vnto the great Shepheard of their soules which is done partly by exhortation partly by Prayer Tediousnesse of discourse may soone weary the weake party In exhortatiō these things are to be obserued few words well ordered auaile most impertinent speeches are very vnfit a premeditated exhortation after information taken of the disposition of the sicke is very behoouefull CHAP. 21. A Prayer at the first visiting of the Sicke Prayer MOst gracious God we humbly beseech thee to looke vpon this thy Seruant with the eyes of thy mercy to grant him patience in his troubles comfort in his afflictions and strength in thy mercies Defend him O Lord from the danger of the enemy keep him in thy protection sauegard and send him deliuerance at thy good will and pleasure through Iesus Christ our onely Sauiour and Redeemer Amen CHAP. 22. A confession to bee vsed of the sicke by himselfe ALmighty and most mercifull Father I acknowledge my great and grieuous offences committed against thy Diuine Maiestie I haue not as I ought loued thee aboue all things I haue not sincerely vvorshipped thee I haue not honoured thy Sacred name I haue not sanctified thy Sabbath I haue not done due reuerence to my Parents and Gouernours I haue borne deadly hatred I haue liued vnchastely I haue taken my neighbors goods I haue depraued his good name I haue coueted contrarie to thy commandement for all which I humbly craue mercy of thee for these and all other my sinnes known and vnknowne which I haue committed since the day of my birth I doe with an humble penitent heart aske pardon and forgiuenesse of them euen for the merits of thy deare Sonne Iesus Christ our onely Sauiour and Redeemer in whose name I pray as hee himselfe hath taught vs saying Our Father which art in Heauen c. O Lord Iesus who art the Resurrection and the life in whom whosoeuer beleeueth shal not perish but haue life euerlasting I neither desire the continuance of this life nor a more speedy deliuerance out of this world then shall stand with thy good will and pleasure to which I humbly referre my selfe doe with mee most mercifull Sauiour according to the riches of thy goodnesse through thee haue I beene holpen euer since I was borne thou art hee that tookest me out of my mothers wombe and hast preserued mee to this houre it grieueth me that I haue so often offended thee and I am the more grieued that I can grieue no more then I doe considering the grieuousnesse of my offences towards thee CHAP. 23. A Prayer by the sick party against the