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
LIFE AFTER DEATH CONTAINING many religious instructions and godly exhortations for all those that meane to liue holy and dye blessedly With the manner of disposing ones selfe to God before and at the time of his departure out of this world With many Prayers for the same purpose By FRANCIS RODES LONDON Printed for THOMAS DEVVE in St Dunstanes Churchyard in Fleetstreet 1622. To the Reader IT is a common custome to intreat fauour from courteous Readers If the matter bee good or the men courteous the suite of fauour will bee easily granted if otherwise it is but a needlesse shame to beg a commendation where none is deserued And therefore I leaue to euery man the libertie of his iudgement and doe expose this Tract to generall censure F.R. A Table of the chiefe points contained in this Treatise CHAP. 1. THE seuerall sorts of Death CHAP. 2 To learne to die well ought to bee the chiefe study of our life CHAP. 3 Why men do so seldome enter into a serious remembrance of their end CHAP. 4 The necessity of our continuall meditating vpon Death CHAP. 5. Necessary obseruations in our meditating of Death CHAP. 6. Against the feare of Death CHAP. 7 How to carry our selues concerning Death CHAP. 8 This life is but a prison a pilgrimage c. CHAP. 9 The vulgar remedy against Death CHAP. 10 Grieuances and excuses of fearfull men to couer their complaints of Death CHAP. 11 How Death is to bee desired CHAP. 12 The miserable state and condition of this present life CHAP. 13 Against the loue of the world CHAP. 14 Against procrastination CHAP. 15 Against mistrust in Gods mercy CHAP. 16 Gods promises to sinners that repent are manifold absolute vniuersall CHAP. 17 How one should demeane himselfe when sicknes beginneth CHAP. 18 How the sicke should dispose his worldly goods CHAP. 19 How hee is to apply himselfe to Prayer and Meditation CHAP. 20 Whom the duty of visiting the sicke specially concernes CHAP. 21 A Prayer at the first visiting of the Sicke CHAP. 22 A confession to be vsed of the sicke by himselfe CHAP. 23 A Prayer of the sick party against the feare of death CHAP. 24 A Prayer for the sick CHAP. 25 A forme of leauing the sicke to Gods protection CHAP. 26 The manner of commending the sicke into the hands of God at the houre of Death CHAP. 27 A Prayer for the sick at his departing out of this life CHAP. 28 The blessing of the sicke when hee is giuing vp the ghost CHAP. 29 A Prayer to bee vsed by the assembly after the sicke party departed CHAP. 30 Consolation against immoderate griefe for the losse of friends CHAP. 31 The custom of Funerals A TREATISE OF LIFE AND DEATH CHAP. 1. THere are three sorts of Death The first is a dying in sinne that is 1. Dying in Sinne. when we doe giue our selues ouer to the delights and pleasures of this life and doe neuer think of death till it comes and when it is come wee doe then recoyle and draw back as beeing vnwilling to dye thereby making our departure vnhappy because none dyes well that dies vnwillingly neither can any hope for Heauen that approches thereunto only by compulsion 2. Dying to sinne The second is a dying to Sin that is when our sins die before our selues namely when wee doe retire our selues from sinne and from the desires and allurements of the world and doe die to all carnall delights as that Apostle did which said The world is crucified to mee and I vnto the world thus to die to sinne is to be deliuered from sinne and to liue with Christ The third is 3. A naturall dying which is the dissolution of the Soule from the body the loosing of the Soule frō the body which is implyed by Saint Paul saying I desire to bee dissolued namely by the dis-iunction of the body from the Soule This dissolution is a deliuerie out of the prison of this life with the stinke and filth wherof we are infected defiled but by death the bands are loosed and the prison set open where out wee flye freely vnto Heauen where we are receiued pure and cleane washen by the bloud of the immaculate Lambe and beeing cloathed vvith his white garment of innocency wee are filled with delights and with the fruition of the light inaccessible CHAP. 2. To learne to die well ought to be the chiefe study and labour of our life LIfe is a debt to Death and Death a debt to Nature or rather natures seruant for if death vvere not what complaints and murmurings would there be against Nature if here against our willes wee should still liue and not haue our liues freed by death If death were quite taken from vs no doubt wee should more desire it then now we feare it and thirst more after it then after life it selfe Of all lessons and of all learnings none is more weighty none more diuine then to learne to die well which is to die willingly and to die in the faith feare and fauour of God In learning to dye well consisteth our eternall welfare To learne to die well is the chiefest thing and dutie of life and a lesson worthy our best and chiefest labours for therein consisteth our eternall welfare Therfore there is nothing that ought so often and so much to bee thought vpon as Death insomuch as if it were possible the the whole moments of our life should bee nothing else but a learning or taking out of some new lesson of death What is it with the Historian to know what others haue done and to neglect the true knowledge of our selues with the Lawyer to learne the common Lawes of the Realme and to forget the common Law of Nature which is that all must die What is it for the greatest Politicians by their reaching wits to compasse great and high matters and in the end to die like simple men True wisedome is to be wise vnto a mans own soule True wisedome is to bee wise vnto a mans owne soule and they onely are wise and they only liue which finde time and leasure wherein to learne to die well for no part of our life is worthy the name of a life but what is spent in the study of wisedome and the greatest part of true wisdome is to learne to die well The perfection of our knowledge is to know God and our selues our selues we best know when we doe well consider our mortall being for man is neuer so diuine as when he considereth well of his mortall nature and conceiues hee was borne to die As men wee die naturally as Christians we die religiously By mortifying the old man we endeuour to die to the world By a vertuous disposing of our selues for the day of our departure wee learne to die in the world By our dying to the world Christ is said to come and liue in vs By our dying in the world wee are said to goe and
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
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
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
furnish his stile withall is very idle and base 4. The vanitie of worldly wisedome The fourth vanity to Ambition or pride of life is worldly wisdome whereof the Apostle saith The wisedome of this world is folly with God If it be folly then great vanity to delight and boast so much in it as men doe The fashion of worldly wise men is to condemne the wisedome of God till against their wills they be forced to cry Nos insensati vitam illorum estimabamus insaniam We fond men esteemed the liues of Saints as madnesse Vaine then and of no account is the wisedome of this world except it be subiect to the Wisedome of God The fifth vanity belonging to pride of life 5. The vanitie of beauty is corporall beauty whereof the wise man saith Vaine is beauty and deceiueable is the grace of a faire countenance Which Dauid vnderstood well enough when he said Turne away my eyes O Lord that they behold not vanity This is a singular great vanity dangerous and deceitfull but yet greatly esteemed of the children of men whose property is to loue vanity but he that remembers what foule drosse lies vnder a faire skinne will bee little in loue therewith GOD hath imparted certaine sparkles of beauty vnto his creatures therby to draw vs to the consideration and loue of his owne beauty whereof the other is but a shadow from whence in deede all creatures doe deriue their beauty What can be more vanity then this what more madnesse then either to take a pride thereof if wee haue it our selues or to endanger our soules for the same if wee behold it in others The sixt vanity belonging to pride of life 6 Vanity of Apparell is the glory of fine apparell against which the Scripture saith In vestitu ne gloriaris vnquam Neuer take pride and glory in apparell for that is as if a begger should glory and take pride of the old clouts that doe couer his sores The second generall head of worldly vanities Concupiscence of the eyes is Concupiscence of the eyes whereunto are referred all vanities of riches and wealth of this world Of this Saint Paul writeth to Timothy Giue commandement to the rich men of this world not to be high-minded nor to put confidence in the vncertainty of their riches for riches shall not profit a man in the day of reuenge that is at the day of death and Iudgement Which doth euidently declare the great vanity of worldly riches which cā do the possessor no good at al whē he hath most need of their helpe Rich men haue slept their sleepe and haue found nothing in their hands that is rich men haue passed ouer this life as men doe a sleepe imagining themselues to haue golden mountaines and treasures wherewith to helpe themselues in all needes that shall occurre and when they awake at the day of their death they finde themselues to haue nothing in their hands that can doe them good In respect whereof the Prophet Baruch asketh this questiō Where are they now which heaped together gold and siluer and which made no end of their scraping together he answereth himselfe immediatly Exterminati sunt et ad inferos descenderunt they are now rooted out and are gone downe vnto hell To like effect saith Saint Iames Now ye rich men doe you weepe and wayle and howle in your miseries that come vpon you your riches are rotten and your gold and siluer is rustie and the rust thereof shall be in testimonie against you it shall feede vpon your owne flesh as if it were fire you haue hoorded vp wrath to your owne selues in the last day If wealth then bee not onely so vaine but also so perillous what vanity is it for men to set their minds so vpon it which S. Paul esteemed no better then as the dung of the earth What a base thing is it for a man to tye his loue thereunto and to glew his heart and soule vnto a piece of earth Wee came naked into the world and naked wee must goe forth againe when the rich man dieth he shall take nothing with him but shall cloze vp his eyes and finde nothing neither shall his glory descend to the place whither he goeth Dangerous then is the vanity of worldly wealth and great is the folly of those men which labour so much to procure the same with the eternall perils of their soules Qui diligit aurum non iustificabitur Woe be to you rich men for you haue receiued your consolation in this life Saint Paul saith generally of all and to all They which will be rich doe fall into temptations and into the snares of Satan and into many vnprofitable and hurtfull desires which doe drowne them in euerlasting destruction and perdition What can be more effectually spoken to disswade from the loue of riches Many excuse thēselues by the pretence of Wife and Children The pretence of Wife and Children refuted and that they doe but prouide for their sufficiency As if where Gods seruice and their own saluation commeth in question Christ would admit any such excuse Ought we to loue wife or children so much as to endanger our soules for them What cōfort can it bee to an afflicted father in Hell to remember that by his meanes his wife and children liue wealthily in earth and that for his eternall woe they enioy some few yeres pleasure This is a vanity and a meere deceit of our spirituall enemy for within one moment after we are dead wee shall no more care for Wife and Children thē for a meere stranger When death comes then are we to depart to that place where flesh and bloud holdeth no more priuiledge nor riches haue any power to deliuer 3 Concupiscence of the flesh The third Branch of worldly vanities is Concupiscence of the flesh which containeth all worldly pleasures and carnall recreations of this life Woe be vnto you that now liue in fill and sacietie for the time shall come when you shall suffer hunger Christ speaking to the Apostles and by them to all other saith You shall weepe and mourne but the world shall reioyce making it a signe disiunctiue betweene the good and the bad that the one shall mourne in this life and the other reioyce make themselues merry In respect whereof we are willed to passe ouer this life in carefulnesse watchfulnesse feare trembling Sollicitum ambulare cum Deo To walke carefully and diligently with God Beatus homo qui semper est pauidus happy is the man which is alwayes fearefull Risus dolore miscebitur extrema gaudii luctus occupat◠laughter shall bee mingled with sorrow and mourning shall ensue at the latter end of mirth Vniuersa vanitas omnis homo viuens the life of such worldly-minded mē containeth all kinde of vanity that is to say vanity in Ambition vanity in riches vanity in pleasures vanity in all things they most esteeme therefore
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