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
in their eyes So ô Father even so c. There is no feare of that mans perishing who so effectually can reconcile himselfe with the Judge § 2. How to recover time ill spent and lost WHosoever desires earnestly to redeem lost time let him turn away himselfe from all vanities and seriously meditate upon Eternity in which he shall see God and in Him all things are to be fâ—und and recovered that are lost here let him fix his thoughts and expresse himselfe to God in these or the like terms O my eternall God! I do heartily wish that from the day of my birth to the day of my dea h I had lived before thee in purenâ—sse obedience and holinesse ô would to God! I had lived as all those men did who by following the practice of grace and vertue did please God in all their trials and troubles ô that I could for thy love weep my self into teares and be always helpful to the poore and needy ô that I could afford comfort to the comfortlesse and love thee with that ardencie that all thy blessed Saints and Angels doe for it is fit and due that all prayses should be given to thee And now ô my God have mercy upon mee according to thy infinite wisdome and good pleasure Of such the Psalmist hath pronounced that they shal die ful of days now as Gregory saith They die in a full age who doe that worke in this passing and fleeting time which will never fade or passe away Hee hath recovered and repaired time that was lost who hath truly sorrowed that he hath lost it § 3. How a short life is to be made long A Well minded man must look not how long he can live but how long he ought to live the Wise man saiâ—h Wisd 4.13 Hee being made perfect in a short time fulfilled a long time Well may hee say hee hath liv'd long which comprehends all perfection for he hath finished his course which passeth to Eternity he lives long who hath lived religiously wee are not to reckon long life by the number of yeers but by the number of vertues he may worthily be said to have finished his time which at no time would lose or leave his piety his goodnesse therefore an unwearied care and study of profiting and going on in goodn sse and a daily indeavour to perfection is reputed and esteemed perfection it self § 4. There is an end of all things buâ— Eterniâ—y is endlesse WHy may wee not be cheerfull and sing some Elegies to or before a sick man especially if it be the custome of the place Iacoponus an holy man of life wriâ— certain merry Verses in which very pleasantly he hath described the vanities of the world and the precipices of Death and I have here Englished them 1 Cur Mundus militat sub vana gloriâ— Cujus prosperitas est transiâ—oria Tam citò labitur ejus potentia Quam vâ—sa figuli quae sunt fragilia Englished Why wars and strives the World for such vain glory Whose great prosperity is transitorie So soone and sooner doth her power decay Then Potters vessels or frail things of clay 2 Dic ubi Salomon olìm tà m nobilis Vel ubi Sampson dux invincibilis Vel pulcher Absalon vultu mirabilis Vel dulcis Jonathan multùm amabilis Englished Tell me where 's Solomon that King so wise Or where now that stout Champion Sampson lies Or where is Absalon so faire to th' sight Or where is Ionathan so lovely bright 3 Quo Caesar abâ—it Celsus Imperio Vel Dives Epulo totus in prandio Dic ubi Tullius claus elâ—quio Vel Aristoteles summus ingenio Englished Where is that lofty royall Caesar gone Or where that purpled rich high fed Glutton Where 's Tully who in Eloquence did abound Or Aristotle for his wit renown'd 4 Tot clari Proceres tot rerum spatia Tot ora Praesulum tot Regna fortia Tot mundi Principes tanta potentia In ictu oculi clauduntur omnia Englished So many high born Nobles so greaâ— things So many Clergiemen so many Kings So many Princes so great Powers so high Are all shut up in th'twinckling of an eye 5 Quà m breve festum est haec mundi gloria Vt umbra hominis sunt ejus gaudia Quae semper subtrahunt aeterna praemia In ictu oculi clauduntur omnia Englished How short's the Feast of worldly glory found Our joys are but as shadows on the ground They doe substract from our reward on high And are shut up in th' twinkling of an eye All these are true and most true is that that they are all so soone concluded and shut up It is the saying of Saint Gregory All the length of the time of this present life is but a point being it is terminated with an end And hee confirmes it again saying Whatsoever hath a period is but little and short For that cannot seem to us to be long that goes on with the course of time till it be not which while it goes on by minutes is driven on by them to its end and may be decern'd from whence it may be hâ—ld but is driven thither where it cannot be held Saint Augustine most cleerly All the time I speak not of this present unto the end of the World but even of that from Adam to the end of the World is but as a little drop compared to Eternity All things have an Ex t but Eternity hath none none aâ— all In the World there is no hâ—ng whose end is not neere Banquets and Dances end all sports and laughters end but never Eternity In a moment Vessels and Ships where they were but even now becalm'd and safe at Anchor presently after are sunke and perish The swarming Theatres for pastimes doe suddenly fall In a trice all pleasures have their vanishings In a minute all things shall have a grave Why doe wee therefore follow and pursue such short vanities That cannot delight a noble spirit which is not durable all things are concluded in the twinkling of an eye Whatsoever had beginning shall have end Onely Eteâ—niâ—y is void of a period § 5. The consideration of a dying Man JOb that Mâ—ster of patience saith The waters wear the stones Iob â—4 19 â—0 and as the earth is washed away by the flouds so shalt thou destroy man Thou strengthenest him by little and little and so hee passeth away for ever Thou changest his beauty and sendest him away What a few Ceremonies doth God use when he sends men out of this World into another He doth but change his beauty and so hee is commanded to be gone elswhere Then certainly when Death cals the beauty is wholly chang'd and as Hippocrates in his book of Prenotations observes Man is alter'd as it were cleane contrary to what hee was his Nose is sharpe his Eyes are hollow and sunke into his Head his Temples are falne his Eares are drawne together the ends of them turn'd backwards the skin
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
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
of the second Act thinking in it to stirre up more delight and liking in the people On a sudden there fell such a violent storme that the people could not stand to heare him at that time but he promised the people that on the next day they should heare it all finished So on the next day there was a mighty company of people assembled every one strove to place himselfe in the fitted seat either for sight or hearing they that came something late beckned to their friends to make roome for them they that came last were mainly streightned for room The whole Theatre was cram'd with Auditors and there was a wonderfull throng their discourse was divers some talked of what had bin acted the day before others that knew not the former action came to behold the sequell Nothing now was expected but Philemon well the time past on yeâ— no Philemon appeared some blamed his stay others excused it but when as most did thinke they had stayed longer then was fit and yet so no appearance of the actor they sent some speedy Messengers to call him but they that went found all their expectations frustrated for Philemon was dead in his bed and stiffe and lay in his bed as if hee had bin meditating his part with his hand on his Book but his soule was fled out and so his Auditory failed The Messengers that entred were struck at first with astonishment of this sudden alteration yet wondred much to see how comely hee was laid In his bed Well they returned to the people and told them that Philemon who should have acted a fained part had acted at home a true Play for hee had to all worldly things given his farewell and Plaudite Whereupon divers did grieve amd lament the showre the day before was now seconded with a showre of teares and the Comoedian was now turned Tragoedian If wee looke onely on our present life a then Death will be wished for and that man dyes well who dyes without the feare of Death but yet happier by far is he that is found of Death so doing and who dyes in his worke So that Death it self shal find him busie St. Cyprian the Martyr wisht Hippo. 4. Septemb. p. 920. that hee might be offered to God by Death as he was in preaching he is worthy of prayse whom never the Devill or Death cuts off in their idlenesse § 41. We must watch and pray BEcuse yee know not the time in which the Sonne of man will come The Romans watched in their Armes though sometimes without their shieid because they would have nothing to leane upon because they would prevent sleep Thou must watch oh man and it is profitable to watch with the armour of God upon thy soule the ardent prayers of Christians are their Armour of proof Hope of long life is the leaning stocke that too many sleep upon The usual words of the Romans when they watched were these Vigila vigila Mars vigila Marc. 13.33 35 37. i. e. Watch oh souldier watch By the usuall termes they stirr'd up one another to watch By the same words oh my soule doth God incite thee to watâ—hfulnesse The very heaven it self by his incessant motion and constant course night and day adviseth thee to rouze up thy selfe Wilt thou grow deafe to such a Lecturer and give thy selfe to sleep heare Christ himselfe saying Watch and pray as Saint Marke testifies Christ at the end of one Sermon did thrice repeat this clause in these words 1 Goe to watch and pray 2 Therefore watch and pray for you know not when the Lord will come in the Evening or at Midnight or at Cock-crowing or in the Morning Lest if when he should come suddenly be should find you sleeping 3 What therefore I say to you I say unto all watch S. Matthew often speaks the same Mat. 24.42 25.13 c. 26.41 Watch therefore for ye know not what houre the Lord will come And repeats it againe Watch therefore for yee neither know the day nor the houre And our Saviour inculcates the same at the Mount of Olives Watch and pray that yee enter not into tentation Hee publisheth the same by Saint Luke Watch therefore and continue in prayers Luke 21.36 that same very word Watch how often is it doubled by Saint Paul all these is thunder-claps may serve to rowze up our drowzie souls Wee are deafe nay dead if we startle not at all these quickning voyces Who ever thou art if thou hast bin lulled asleep in thy sins awaken Awake thou that sleepest arise and stand up and Christ shall give thee light Knowest thou that fatall blow of Egypt in the middle of the night the destroying Angell smote all Egypt Remember the Lot of the ten Virgins There was at midnight a great cry made and those Virgins which were ready were admitted into the Bride-chamber but those that slept were excluded Canst thou but remember that gluttonous abusive servaÌ„t Did not his Lord come in a time that he looked not for and in an houre that he dream't not off Canst thou but consider that good Master of the Family He watched at all houres lest at any houre the Thief should enter and spoyle his goods Canst thou oh canst thou but think on thy Saviour Was not he borne in the middle of the night The same as many think will about the same time come at the time of the general judgment Watch therefore oh watch and thinke every day to be thy Exit from hence § 42. Eight Verses out of the Psalmes of David selected by Saint Bernard which he himself used for the time of Death COnsider and heare me ô Lord my God lighten mine eyes lest I sleep the sleepe of death Lest mine Enemies say I have prevailed against him Psal 13.3 4. Into thine hand I commit my spirit thou hast redeemed mee ô Lord God of truth Psal 31.5 Then spake I with my tongue Lord make mee to know mine End and the measure of my days What it is that I may know what time I have here Psal 39 3 4. Shew me a token for good that they which hate me my see it and be ashamed because thou Lord hast holpen me and comforted mee Psal 86.17 Thou hast loosed my bonds I will offer to thee the sacrifice of thanksgiving and will call upon the Name of the Lord. Psal 116.17 Refuge failed me no man cared for my soul I cryed unto thee ô Lord I said Thou art my refuge and my portion in the land of the living Psal 142.4 5. A Prayer for an happy departure out of this life O Almighâ—y and Everlasting God who didst give unto thy servant King Ezechiah length of days when as hee in teares besought thy goodnesse Grant I beseech thee to mee thy unworthy servant before my death such a space and time in which I may heartily deplore and lament all my sins and that for them all I may by thy infinite mercies