thus there described and after all these things he fell downe on his bed and knew that hee should die Oh what force and energie is there in the words post haec After all these things and in this decidt he fell specially in those morreâ—tur that he should die Alexander had in hopes conquered a World already nay worlds He thought he had done things worthy of everlasting Annals and yet after all these so many so great Trophies hee fell downe not onely into his bed but to his grave he must be content with a small Coffin Petius Alphonsus relates iâ— that Alexander being dead Many Philosophers met to speake some thing to be engraven on his Monument One hee utterd this En modo quatuor ulnarum spacium ei satis est cui spatiosissimus terrarum orbis non suffecerat i.e. behold now foure cubits is room enough for h m whoâ— while ere the whole World would not suffice ano her added yesterday Alexander could have freed any from death now noâ— himself One beholding his golden Châ—st spoke thus Yesterday saiâ— he Alexander of Gold made treasure now change turns and gold makes treasure of Alexander Seâ— the wise men exprest themselves but they all concluded with that of the Machabees Afterward he fell down into his bed and dyed Juvenal sings thus of him Vnus pellaeo Iuveni non sufficit orbis ... i.e. The whole World though 't be was Will not content Philips great son But marke the largnesse of our thoughts while wee prove forgetfull of our own condition oh did we meditate on heavenly immortall things while wee vainly dispose these transitory ones to our Nephews and Kinred Alas all this this while we are extending our thoughts death oppresseth us and this thing which is called old age is but a short circuit of a few yâ—ers Why should wee therefore trust death Consider but for what small matters wee lose our lives It is not our meat nor drink nor watching nor sleep used intemperately but prove deadly our foot hurt a little the griefe of the eares a rotten tooth meat offending the stomach a drop of an ill Humour any of these may open the gate to death Is it a matter of any great consequence or profit whither we live or die Ill sents savours tastings wearinesse nay nourishment it selfe without which we cannot live may bring in and usher in death The body of man is weak fluid rotten diseased wheresoever it moves it is conscious of it's own infirmity It endures not every Climate the Sea alters it the change of ayre infects it the least cause hurts it Let us believe him therefore who said Therefore ô men death is better then a bitter life and eternall rest then continued travell Therefore I say It is better to dwell in heaven then to travell on earth § 22. Death's Blessednesse WRite Blessed are the dead which die in the Lord even so saith the Spirit that they rest from their labours and their works follow them to die in the Lord is to die the servant of the Lord as the holy Scriptures speake of Moses Moses my servant is dead as if the Lord should say although hee sinned sometime and by sin made himself not my servant yet hee died my servant He died in my service Whatsoever hee was whatsoever he did it was mine for all the servants work is the Lords and such a joyfull Verse in that Song waâ— that of old Symeon Lord now lettest thou thy servant depart in peace according to thy Word In peace altogether at whose entrance all the wars of the righteous men are ended never for all eternity to be begun again Such servants of God do all die in the Lord which dying do as it were rest in his bosome and so resting sweetly are said to sleep in death So blessed Stephen in the midst of that storm and showre of stones in such a great tumult and fury of those that stoned him slept in the Lord. Acts 7.60 Ioh 11.11 So our Lord spoke of Lazarus that h e did but sleep So Moses the servant of the Lord died when God bade him or as some expound it at the Lords speech as if the Lord had kissed him in this sence as a Mother takes her Infant in her Arms and kisseth him being a sleep and so lays him into bed smilingly no otherwise did God with Moses but by sweet embraces and smiles did lay him being falne asleepe into Abrahams bosome Where hâ—e shall give his children peace saith the Psalmist Blessed yea for ever blessed are all they that so die because they shall never be miserable as Saint Bernard saith The death of the righteous is good for the rest Secondly for the newnesse of it Thirdly for the security of it Blessed yea thrice blessed are all such for their works follow them they shal follow them as servants their Lord as sonnes their father as Schollers their Master as Souldiers their Generall as Nobles do their Sovereigne They shall follow us to Gods Tribunall They shall be brought into the highest Courts of the Great King and there shall be admitted for noble Courtiers And as every one which is able for wealth and Nobility is known by the number and adornment of his followers so who desires to appeare before the King of Glory let him be wel and richly furnished with such servants And let him set them before him and look that they be many and richly apparelled and though our good works go before us in some kinde yet they follow us in reward The labour which we spend on them and in them goes before The reward which we have from them follows He never can want comfort that is well stored with such followers § 23. A Dying mans farewell to the living who must follow him the same way MAny are the things for which I am sorry Especially the neglect of grace and the time that I have ill spent Oh how should I how ought I to have beene more patient more submisse more mindfull of my death ô how few and small sparkles of divine love have had irradiations in my soul Have mercy upon me ô God have mercy upon me according to the multitude of thy great mercies ô infinite goodnesse by the precious bloud of thy deare Son be mercifull to mee a sinner and ô you whomsoever I have offended in words or deeds Forgive and pardon mee You have mee now heartily confessing my selfe guilty and sorrowfull and deny not to mee before I goe hence this viaticum even the free forgivenesse of all my offences towards you Doe not I pray you let your courage fall in the time of sicknesse by my example because I am weak Set your eyes upon the actions of holier men and conform your selves to them Emulate with ardency their patience humility obedience And I cannot but give you hearty thanks for all the good offices you have performed towards â—ee either by your hand and work care
you see the summe and epitome of al our life Daniel Archbishop of Mentz Elector of the Sacred Roman Empire with his own hands writ these following admonitions 1 Life is short 2 Beauty deceitfull 3 Wealth uncertaine 4 Dominion hated 5 War is pernicious 6 Victory is doubtfull 7 Leagues are fraudulent 8 Old age is miserable 9 Death is felicity 10 The fame of true Wisdome is everlasting To wit of that wisdome which descends from above which establisheth Kingdomes shall never cease but is eternall §. 14. That God doth comfort those that weep HEare the voice of the Comforter and Promâ—ser together Ps 50.15 Call upon me in the day of trouble I will deliver thee Ps 33.19 and thou shalt glorifie me And the Lord is nigh to all them that are of a troubled spirit and he will save the humble in heart Aug. in Tom. 8. in Psal 50. Most excellently Saint Augustine Feare not saith hee when thou art troubled as though the Lord was not with thee The Lord is neere to those that are of a troubled spirit Man may prepare a Crown for the Conquerour but hee knows not how to give him strength to conquer But GOD when he beholds the battaile hee strengthens his Champions for that is the voice of the Psalmist that valiant warriour If I said my foot was moved thy mercy O Lord helâ—t me up Assoone therefore as thou art troubled stirre up thy faith and thou shalt know Hee will not leave thee comfortlesse But thou mayst perhaps think thy selfe forsaken because thou art not delivered when thou wouldest Hee tooke the three children out of the fire but he which tooke those three left he the Machabees Far be it to think so He delivered the one as well as the other the one corporally that his and their enemies might bee confounded thesâ— spiritually that the faithfull might in all ages imitate their valour God is high Every good soule is lowly if yee would that the high God should come neere unto you bee humble these are great Mysteries my Brethren God is above all Doest thou lift up thy selfe thou commest not neere him Doest thou debase thy selfe he will come down to thee Call therefore this faithfull Helper to thy succour by prayer Hee will be propitious even at the first sigh if it be from the soule God wil wipe away all tears from their eyes Apoc. 21.4 neither shall there bee any more weeping or mourning or griefe or sorrow because all these are passed away Most truly said the same Father Aug. in Psal 127 circamed How pleasant are the sighs of the soule to God they are more acceptable than the laughter of Fools or Theatres §. 15. That our death may be as advantageous as our Birth EPaminondas the Theban being at point of death said Val Max. l. 3. c. 2. l. 2. c. 6 Iâ— was not so much to bee accounted the period of his life as the beginning For now fellow souldiers may your Epaminondas be said to be born because he so dyes For whether is better to be pampered under griefe in this life or by death to enter into immortality There are a people neer Thrace Herodoâ— lib. 5. Hist Valer. l. 2. c. 1. Quintil. l. 5. institut called the Trausi which agree with the Thracians in al customs save in this particular That the neighbours when an Infant is born doe with great lamentations rehearse the great calamity the Infant must suffer on the stage of his life And they celebrate the Funerals of their Neighbours with great rejoycing in regard they are by death freed from all the miseries incideÌ„t to this life This Nation of some in this very respect hath bin reputed wise and discreet because they celebrate Birth-dayes with teares and Obits with joy The Getes and Causians are said to doe the same Stobaus in Encomio Mortis and to speak truth let but the seeming pleasures which this life promiseth be but exempt which force and inveigle men to many hazards and inconveniences by their allurements and then our end is to bee judged more happy than our beginning Death is not to be accounted an evill Plin. in praf l. 7. Hist but the conclusion of all evils Plinius Secundus saith There have beene some who have judged it best not to have beene born and next to that an carly Death So Silenus when hee was taken by Midas being asked what was best for man was a good space silent but at last answered thus It is the best not be at all and next to that to be but for a moment I cannot omit that fare and seldome heard of passage pleasant to be related of one Ludovicus Cortusius a Counsellour living in Padua who in his Will at his death forbade all mourning for him at his Buriall and willed that all the Musicians and Minstrels should bee present some to goe before and fifty to follow the Clergymen and the Corps and allowed by Will to each of them for their attendance halfe a Ducat and willed further that his coffin should be carried by twelve beautifull Virgins cloathed in a fresh greene habit and that they should sing melodiously as they passed along and gave to all of them such large Legacies that they served for their Dowry and was attended by an hundred torches and in this manner was sumptuously interr'd in the Church of Saint Sophia in Padua with all the Clergy accompanying his buriall the Black Friers onely excepted whom hee debard by his Testament lest they by their fable weeds might move in some persons mourning or heavinesse so that his Funeral was celebrated with as much mirth as a marriage This merry conceited man dyed in the year of our Saviour 1418 Iuly the seventeenth De modo bene viv Serm 70. Idem de transit mal Saint Bernard spoke worthâ—ly saying Let those mourne for their dead which believe not the Resurrection those are to bee lamented who after their death are punished in Hell by Devils not those who are placed in Heaven with the blessed spirits Precious in the sight of the Lord is the death of his Saints Precious indeed as the period of their labours as the consummation of victory as the gate to life and the entrance into perfect rest and securitie Well spoke that wise Hebrew Eccles 7.4 Better is the day of our death then the day of our birth §. 16. That Death is every where THose Wretches who seeke by what means they shall die to whom death is more welcome then life may vex and distract themselves with griefe and anxious sollicitudes and disturbing encumbrances they may sharpen their swords prepare poysons catch at Gibbets looke out for steep Rocks to fall downe from as though the loving yoke and society betwixt the soule and body could not be parted without such exquisite preparation Death is alwayes laying his snares in all places to catch us wheresoever man passeth Death is alwayes
with his mouth open which partly upheld one of the Pillars Hereupon hee with jesting and laughter told his dreame to his fellows Behold saith hee this is the Lion that kild mee in my dreame with that saying Hee put his hand into the hollow place of the stone-lions mouth and said Oh fierce Lion here is thy enemy shut thy mouth if thou beest able and bite off my hand hee had scarce made an end of speaking but hee received his fatall blow for in the bottome of that hollow place lay hid a Scorpion which feeling his hand put forth her sting touch'd him and he forthwith fell downe dead Is it so that stones can sting and poyson lurke in a Lion of stone Where may wee then not justly feare deaths stroke in the like manner did Hylas perish whom a lurking Viper in the chops of a Beare of stone did kill which is express'd by Martiall in his third Book and nineteenth Epigram What need I to mention the young man who was kild as hee was going into an house by an Icesicle which fell upon his head from the House-eaves Whom Martiall laments in his Epigrams Lib. 4. Ep. 18. So that you see many are the passages that Death hath to set upon us and usually he is then nearest when we least think of him §. 21. An Antidote against sudden Death GOod Reader here is annexed a short Prayer that I propose unto thee as a pattern for thee to use daily to entreat the Lord JESUS CHRIST to preserve thee from sudden death It is at thine owne liberty whether thou wilt use that or some other every day I made it that thou mightst on thy knees beg this great blessing of thy Saviour and know thus much such is the danger and so common that no man can be too wary or carefull over himself A Prayer O Most loving and bountifull Lord Iesus my Lord and my GOD I most ardently dâ—sire thee by thy most precious bloud shedding by thy last words upon the Crosse when thou cryedst My God my Godâ— why hast thou forsaken mee by those bl ssed words of thine when thou saidst Father into thy hands I commend my spirit that thou wouldst not take mee away by violent death Thy hands oh blessed Redeemer made me and fashioned mee oh give me understanding and I shall live oh make not so soon aâ—end of me give me I beseech thee time of Repentance grant that I may end in thy favour that I may love thee with all my heart and prayse and blesse thy Name for ever AMEN NEverthelesse all things good Lord are in thy disposing neither is there any that can resist thy will my life depends upon thy good pleasure neither doe I will as I please but resigne my wil to thy most godly governance in what place time or by what sicknesse thou wilt strike mee Thy will be done I doe commend all these to thy fatherly goodnesse and providence I except no place no time no disease though bitter and grievous because Thou of very faithfulnesse hast caused mee to be troubled onely this one thing do I crave of Thee not to take me away in my sins by some hastie Messenger but how ever not my will but thine O Lord be done if it seemes good to thy heavenly wisdome quickly to make an end of mee I submit thy will Oh God be done in all things For even then I hope through thy tender mercies to depart in peace and in thy favour in which though I do die by the hand of sudden death yet nothing shall separate thy love from my soul The just though taken away by death goes but to his rest Sap. 4.7 Death is not sudden to him that is alwayes provided Which if there be not a longer space and time left to me in which I may commend my soule to thee which is onely knowne to thee behold then now I doe it and doe ardently and heartily call unto thee O Lord Lord heare my voice and let my cry come unto thee Have mercy upon me O Lord according to thy infinite mercies Let thy will be done in earth as it is heaven Into thy hands O Lord doe I commend my spirit for thou hast redeemed it O Lord God of truth All things living prayse and blesse thee O God In thee O Lord have I put my trust let mee not be put to confusion §. 22. That our days are few and evill HOw old art thou Sixty how many yeeres aged art thou seventy tell mee also oh man how old art thou fourescore Alas good men where are these yeeres where are thy sixty where hast thou left thy threescore and ten and where oh man wilt thou find thy fourescore why number yee those that are lost and spent Elegantly said Laelius that wise man to a man that said I have sixty yeeres in hold thou doest said he reckon that which thou hast not neither those that are past nor what is to come is thine wee depend upon a moment of fleeting time and even a little time is of great consequence Gen. 47.8 9. Pharaoh the Egyptian King asking the Patriarch Iacob how old hee was old Iacob answer'd The dayes of the yeeres of thy servants pilgrimage are few and evill Hearken you earthly Tantalussâ—s which so eagerly thirst after the extended yeeres of a perishing life Know that you are strangers here not inhabitants passengers not dwellers travellers not natives nor are you travellers in a long continuing journey your way as it is evill so it is short short it is perhaps to be ended before the conclusion of the next houre which you divide with death evill any knows it to be that are in it It offers more braâ—bles than Roses to go upon Miserable and vaine that we are what advantage is it for a stranger to load himselfe with pâ—bbles and fading flowers and for them to lose his heavenly inheritance what hinderance or losse is it to leave these if we get immortalitie and glory to labour in the way to provoke to good workes to sweat in them to endure any troubles or molestation is to bee counted gaine The more harsh our banishment is the more welcome will our Country be §. 23. That a young man may die old AS old men at length become as children so there may be many young may be said to be old men Old Balaam a man of threescore yeers and ten answered Josaphat the King asking him how old he was that hee was fortie and five and told the King wâ—ndring at his woâ—ds that hee had beene quiet at his study twenty five yeeres as for the rest which hee had spent upon worldly vanities hee did verily believe all those to be utterly lost so one Similius which was as it were buried in Court affaires had rather liv'd for his Emperour than for himself caused this to be engraved upon his Sepulchre Here lyes buried Similius an old man of seven yeeres of age
sicknesse always pray Wee can never be too importunate with God § 12. What wee must think and doe in dolors and sicknesse A Man that enjoys God though â—e be pressed with griefs and full of sorrows will not for all this curse God and die Hee says not amisse if hee use these or the like expressions I will hope well while I breath and I will hope bet er things drawing neerer towards God and my dissolution Seneca spake excellently well of G iâ—fe saying Sen. ep 78 ante med that of the Poet is known It's light if long It s short if strong No man's griefe can be great and long So benigne our nature ha h bin for us that she proportions the griefe either makes it tolerable or shoâ—t For thâ— intention of the highest grief haâ—h found an End This is one comfort in the deepest misery that when you have felt it too long it is customary and so you loose the sence of it by the continuation of it But what vexeth most those that are unexpert in bearing griefe is that they have not accustomed themselves to be contented in minde they are too much addicted to carnality Wherefore ô my sick friend learne by degrees to deduct thy soule from thy body and be conversant wiâ—h â—hy nobler and diviner part and because there is no grief so violent but admits of intermissions therefore when thou art sick and feelest pains do not hastily leave off the exercise of prayer or patience Above all things looke that thy morning Sacrifice and some examination of Conscience at the Evening keepe their course If thy voice fail perform it in spirit Canst thou not frequent divine Duties or receive the Communion of the Body and Bloud of Christ then set apart some time precisely in which thou maist see God present with thee Never let the night or sleepe passe upon thee before thou hast discussed and debated with thy Conscience and quieted it In those houres that either thy grief is less'ned or is not at all take some godly book into thy hands read some select sentences fi test for thy present benefit and meditate them seriously Every day select one houre to thy selfe for prayer and begin it and end that little time in holy sighes Ejaculations and Prayers devoutly humbly reverently and this houre will seeme to be spent in Heaven but if thou canst not perfoâ—me this which scarce any pain can hinder thee from yet at uttermost let some time be allotted in which thou mayst erect thy spirit to thy Creatour and by sâ—aces lift up thy thoughts to Heaven For these courses will miâ—igate and diminish the greaâ—est anguish and grief At the Entrance and End of all thy prayâ—rs consecrate thy whole self to Gods divine good wâ—ll and pleasure Nor all nor any of these are so hard but that a dying man may performe much more hee whose sicknesse is not so urgent Which yet if you cannot or rather will not do any of these yet however while the extremity of the pain is upon you be quietly and thankfully patient Doe not I pray you make your burthen weightier then it is of it self why should you adde to your own affliction It is but light and eâ—sie unlesse it be made heavy by your prejudicate opinion Coâ—trariwise if you exhort and incouâ—age your selfe and say It is nothing or it is but little we will bear it it will be at an end thâ—n will you make it but little by esteeming iâ— so All things are censured by opinion we grieve according to opinion Every man is so miserable as he judgeth himselfe to be § 13. Our thoughts are divers in the time of sicknâ—sse and health LAcides the Philosopher having omitted many houshould offices said We dispute one thing in the Schools and live otherwise at home So men in health can administer and suggest comfort to the sick but what sick man is he that in his disease can sufficiently comfort himselfe I do much doubt my selfe in divers States Ah! how glasse-like is our strength how instantly doth one dash batter it While wee are in health wee imagine to our selves bodies of brasse all our discouâ—se is lofâ—y and wee care even provoke sicknesse but when they approach how do we flie or how suddenly at the first grapling fall wounded and weak Wee are but men then by our own confessions and our dying bodies have little or no vigâ—ur in them I will not cannot deny but that our bodâ—es are fragile but not so muâ—h but that with a resolved patience they might indure the greatest of calamities were not their spirits as dejected and poore as their bodies are weake This is our too much faintheartednes that makes so many desert vertuous actions while wee make every difficult thing to be intolerable impossible to be undergone Virtue perisheth if Difficulty which is the matter of it be removed § 14. In all Sicknesse wee must send holy sighs to God O Lord Thou art my Fortresse and strength and my sure refuge in the time of my trouble Jerem. 16.19 It is the LORD Let him doe what seemeth him good 1 Sam. 3.18 O Father prove thy servant to the end and leave not off from the man of iniquitie Job 34.36 It is good for me that I have been afflicted for thereby I have learn'd thy Statutes Psal 119.71 I take pleasure in infirmities in reproaches in necessities in persecutions in distresses for Christs sake for when I am weake then am I strong 2 Cor. 12.10 O JESVS who art my Love and my souls delight cause mee for my love to thy name to be joyfull in suffering and dying For I am no more mine but altogether at thy rule and disposing § 15. Certain faults of Sick men Fâ—rst to be eager and willing to hear curiosities novelties trifles 2 Not to be willing to heare admonitories and preparations towards Death 3 To blame and complain of those that take the care of him 4 To reject those things which are prepared for their good and recovery 5 To dislike their bed and lodging 6 To believe that they are not well looked to and thereupon to murmure and repine 7 Seldome to think of or speak of God or divine things 8 Not to be given up and to be resign'd and subject to Gods will in all things 9 To thinke some things too grievous and beyond his faults and not to be born with any Christian patience And what concerns it thee ô my sicke man what is done in France Germany Italie or Spain rather shouldest thou seek what is dâ—ne in heaveÌ„ or how thou should escape hell the torments tâ—ereof Let others whisper what they will among themselves thinke thou on this Suffer the dead to bury the dead Let this be thy onely care to secure thy soul thâ—s is that one thing that is necessary what hast thou to doe with new or curious trifles for the most part false and fictitious these are offensive to others unprofitable
a care to preserve with prayers your very footsteps that when the betrayer shall come he may find every part so well guarded that he may have no place to fasten in you to wound you Gerardus both by nature Religion the brother of S. Bernard did publickly demoÌ„strate the same which we here affirme that a good death is always joyned to a pious life but let us hear Bernard himself in this point whom siâ—knesse made wise Would to God I had not lost thee but only had sent thee before Would to God at last though slowly I might follow thee wheresoever thou art gone for no doubt but thou art gone after them whom about the midst of thy last night thou didst invite to prayses as well in words as countenance of gladnesse and didst presently break out into that of the Prophet David to the wonder of those that stood about thee Prayse the Lord from Heaven prayse him in the highest ô my brother thy day sprung forth in the midst of thy night that night was a time of illumination and indeed thy night was turned to day I was called to behold that wonder to see a man rejoycing in death and triumphing over death O Death where is thy victory Death where is thy sting Now thy sting is turned into a Jubilee of mirth Now there was a man who dyed singing and sung dying Thou art now ô daughter of sorrow turn'd into gladnesse Thou enemy of Glory art used for glory and the gate to Hell and the pit to destruction are made the inlet into the Kingdome of Glory and to the finding out of salvation and that of a sinner and justly too for that thou rashly didst use thy power against an innocent and just man ô Death thou art dead and caught with the same hooke thou so greediâ—y swallowedst down which voice is to be found in the Prophet O death I will be thy death and will be thy destruction strucke through I say with that hook the faithfull pâ—ssing through thy loins there is opened through thy sides an happy and joyfull way to life Gerard my bro her fears thee not thou meagre Effigies Gerard my brother passeth through thee to hiâ— heavenly Countrey not onely securely but joyfully and cheerfully with prayses When as I was come and he had come to the end of that Psalme with a loud voice lifting up his eyes unto Heaven said Father into thy hands I commend my spirit and often repeating the same word Father Father and so turning himselfe with a cheerfull countenance to mee what a dignation is it of God to vouchsafe to be our Father What a glory is it to man to bee the sonnes and heires of God Hee so sung that he turnd my weeping into mirth and beholding his comfortable joy it made me almost forget my own misery He cannot die ill who hath liv'd well § 17. Like life like death WHen as the weary Huntsman's laid to sleep Yet doth hee dream how 's chase and game to keep To wit what things we have been busied about all day those usually we dream on at night in like manner to what we have accustomed our selves to through our lives those like us best in death Hence is it that for the most part as wee have acted our parts here so wee goe off from this stage of mortality There is an History of a Goldsmith who was so excessively covetous that lying upon his death-bed he dreamt still of gold insomuch that hee neglected the advice of Divines and other his Friends concerning his salvation and hourely had his heart fixed upon his money O wretched man hadst thou but one point of an houre to work out thy salvation and yet couldst thou not think upon it as our dayes have beene employed so will even our last of time therefore those who have made Gold their God or pleasures or other vanities their last end are selâ—ome pious or comfortable How much better did Socrates who even at last gaspe could not forget himself nor vertue Antiochus King of Syria did most miserably vex the Iews and Maximinus the Emperour with cruell Edicts and most bitter tormen s resolv'd to put out the name of Christianity but both of them by the divine Justice fell into a most lamentable and grievous disease and when as neither of them had any hopes of life left them the one besought the Iews the other the Christians that they would pray for them unto their God Both of them like to Asops Crow which when shee was very ill spoke to her Mother not o lament for her but by her prayers to the Gods she entreated her to pray for her health to whom the other answered which of the Gods is it from whom thou hopest to be recovered when as there is none from whose Altars thou hast not stole some part of a Sacrifice Hence even as wee live so wee die and so we shall be judged at last either to punishment in hell or to everlasting happinesse in Heaven § 17. The wish for a good death Num. 23.10 LEt mee dye the death of the righteous and let my last end be like to his Cals out the Prophet Balaam How much righter had hee spoken had hee said Let mee live the life of the righteous that my death may then be like his It is ridiculous to desire to have a good death and yet to shun a pious life to live well is laborious to die well happinesse but the latter depends on the former Hee which refusâ—th to passe through the Red Sea shall never eat Manna Hee which loves Egypts slavery shall never enter into the Land of the living Piously and elegantly in this respect doth S. Bernard speak Vtinam inquit hac morte frequenter cadam God grant I may often fall by that death that so I may escape the sâ—ares of death that I may not be entangled in the mortiferous flatteries of a luxurious life that I may avoid the sense and deceitfull pleasures of lust that I be not overcome with covetousnesse that I be not stirr'd and mov'd to anger to impatience that I be not overwhelm'd with the vexings and distraction of worldly cares and sollicitudes That death is good which takes not life away but changes it onely into a better This for certain is that death that he expects and waits for with all his desires who eagerly pursues that life which shall never know death To be dead to sinnes before death comes is the best death of all § 18. Sleep is the brother of death PAusanias relates that in the City Olympia he saw a Statue called Night in the forme and habite of a woman This held in her right hand a white youth a sleep and in her lâ—ft hand a black youth as if hee were sleeping the one of these she called sleep the other death both of them were counted the sons of Night hence Virgill makes sleep to be Deaths Kinsman Gorgias Leontinus being very old and
why art thou so disquieted within me still trust in God for I will yet give him thanks who is the light of my countenance and my God Psal 42.6 7. We are the children of his Saints and we do expect that life which God will give to those that keep the faith It is not the will of your heavenly Father that one of these little ones should perish Matth. 18.14 So God loved the World that hee gave his onely begotten Son that whosoever believeth in him should not perish but have everlasting life John 3.16 Now if any man sin wee have an Advocate with the Father Jesus Christ the righteous and hee is the propitiation for our sins and not for ours onely but for the sinnes of the whole world 1 John 2 1. Verily verily I say unto you whosoever heareth my Word and believeth on him that sent mee hath life eternall and shall not come into judgment but shal passe from death to life John 5.24 All that my Father hath given to me shall come unto mee and hee that commeth to me I cast not out of doors Verily verily I say unto you who so believeth in mee hath eternall life John 6 37. 47. I am the resurrection and the life Whosoever believeth in mee yea though he were dead yet shal he live and whosoever liveth and believeth in me shall not die eternally John 11.15 26. In my Fathers house are many Mansions John 14 2. If God be for us who can be against us who also spared not his own Sonne but gave him for us how then shall hee not give us all things with him Who shall lay any thing to the charge of Gods Elect It is God who justifies Who shall condemne It is Iesus Christ which is dead yea rather which is risen again and sitteth at the right hand of his Father making intercession for us Rom 8 31. usque ad 35. None of us live unto our selves nor none die unto our selves whether wee live wee live unto the Lord or whether we die we die unto the Lord whâ—ther therefore wee live or die we are the Lords Rom. 14 7 8. We know that if this earthly house of our dwelling be dissolved wee have a building from God an house not made with hands eternall in the Heavens and for this wee sigh desiring to be put on with our house which is from heaven that if we be clothed we shal not be found naked 2 Co 5.1 2 3 Now shall Christ be magnified in my body whether it be by life or by death for Christ is to me both in life and death advantage But to be with Christ is much better Phil. 1.20 21 23 Our conversation is in heaven from whence we look for a Saviour even our Lord Iesus Christ who shall change our vile body that it may be fashioned like unto his glorious body Phil. 3.20 21. This is a faithfull saying and worthy of all acceptation that Iesus Christ came into the World to save sinners of whom I am chief 1 Tim. 1.15 Whosoever endureth to the end shall be saved Matth 24 13. Be thou faithfull unto death and I will give thee the crowne of life Apoc. 2.10 These are pure and coole streams and fountains to asswage the heat of sin and fear of death Hee swims safely who baths himself in these waters of comfort § 28. Holy Ejaculations and Prayers of a dying man HOly Eligius a little before his death embracing his friends with teares spoke thus unto them Farewell all yee and suffer me from henceforth to rest Earth must return to earth the Spirit will finde the way to God that gave it So holding up his hands and eyes to heaven prayed so a good while and at last burst forth into these words Lord now lettest thou thy servant depart in peace according to thy word Remember Lord that thou hast made mee as earth Enter not into judgment with thy servant for in thy sight shall no flesh living be justified O remember mee thou Redeemer of the World who onely art without sin and bringing mee from the body of this death place mee in thy Kingdom I know I doe not deserve to see thy face and tast thy favour but thou knowest that all my hopes have bin in thy all-saving mercies and now ô Christ dying in the confession of thy holy Name I doe render my last breath my soule into thy safe keeping Receive me ô Lord according to thy great mercies and let mee not be confounded in my hope open to mee the gate of life and let not the powers of darknes hold me Let thy right hand bring me into thy resting place and let me enjoy one of those Mansions which thou hast prepared for those tha love and feare thee And having thus prayed hee departed Oh could wee follow the example of this holy man let us therefore call upon Christ in these or the like words Enlighten mine eyes ô Iesus that I sleep not in death lest that mine enemy say unto mee I have prevailed against him Psal 13 4. O Lord Jesus Christ the Son of the living God put I pray thee thy Passion Crosse and meritorious death betwixt thy judgment and my poore soule O Remember not Lord our old sins but have mercy upon us and that soon for wee are come to great misery Psal 77.8 Oh m st sweet Jesus Christ our Lord for the honour and vertue of thy most blessed Passion make me to be numbred with thy Saints in glory everlasting Enter not into judgment ô sweet Iesu with thy servant for in thy sighâ— shall no flesh living be justified and then let him utter these words I worship thee ô Lord Iesus Christ and blesse thy name for thou by thy holy Crosse and Passion hast redeemed the World O thou Saviour of the World save mee which by thy bitter Crosse and precious bloud hast redeemed me Draw mee unto thee ô Iesus who didst say When I am lifted up from the earth I shall draw all men unto me O most meâ—cifull Iesus I pray thee by thy precious bloud which thou sheddest for sinners to blot out all my offences O let thy bloud purifie me let thy body ô Christ save mee wash mee in thy bloud and let thy passion confirme my soule ô good Iesu heare me hide me in thy wounds suffer me not to be separated from thee in the houre of death call me bid me to come unto thee that I with all the rest of the glorious Saints may prayse thee O my gracious Redeemer I do wholly give up my self unto thee Cast mee not out from thy presence I come unto thee reject me not Cast me not out of thy sight and take not thy holy Spirit from mee Oh let not my iniquity cast me away whom thy goodnesse did create As death approacheth neerer so let the dying man pray thus O God according to thy will so let thy mercy come unto me bid ô God that my spirit may
ever dwell with thee Oh let that voice sound in my eares To day shalt thou be with me in Paradise Lord Now lettest thou thy servant depart in peace according to thy word For mine eyeâ— have seen thy salvation Oh loving Iesus what is thine own I beseech thee to take O Lord Iesu Make mee to be numbred with thyne Elect. O Iesus thou Son of Dauid have mercy upon mee Lord be thou my helper Make haste ô Lord Iesus to come and help me O Lord Iesus receive my spirit Amen § 29. The dying mans confidence in GOD. HEre I doe confidently with S. Bernard confesse and say let others pretend their Merits and others that they can and have borne the heat of the day yet I hold it good to keepe close to the mercy of God and to put my confidence in the Lord. And though I am conscious to my selfe that my former life hath been full of sin so that I deserve to be cast off by Gods justice yet will I never leave off to trust in his infinite goodnesse and â—hat as hitherto his al-sufficient Grace hath administred strength â—o my weaknesse so the same will â—et give me strength and power to â—eare all things patiently and wilâ—ingly And this my patience â—hough small and little helped by â—he assistance of his Grace whiâ—h doth infinitely exceed my thoughts will mitigate my pains and will bestow that eternall reward upon me in Heaven This one thing ô God will I desire of thee that thou wouldst never suffer me to fall from relying upon thy goodnesse although I know my self to be weak and undeserving Yea though I should come to that casting down and terrours that I did seem even to be utterly lost and left yet I would call to mind that Apostle of thine Saint Peter that was ready to sink at the first blast of winde and to fall from his faith and I would then even doe as hee did call upon thee and say Lord save mee and even then would I hope that thou wouldst stretch forth thy hand and helpe mee but yet if thou shouldst permit mee to be harder beset then Peter which I pray thee not to suffer ô Lord yet I neverthelesse do hope that thou wouldst looke upon mee with the eyes of thy mercy and that thou wouldst turne and behold mee as thou didst Peter when he had denied thee and that thou wouldst not suffer thy whole displeasure to arise but that thou wouldst help me and deliver my soul This I know assuredly that God will not forsake me without my fault I know that of Saint Augustine to be most true God can free and hath done for many great things without any desert of theirs because he is Good but yet he never condemn'd one without great demerits because he is just Therefore in great trust and confidence I do wholly rely upon him if for my sins he suffers me to perish yet his justice shall be glorified but I hope and certainly doe hope that his mercifull goodnesse will keep my soul that so rather his mercy may be praysed then his justice nothing can fal upoÌ„ me but what God will Now whatsoever hee wils though it may seeme harsh and evill yet is truly good Whatever ô God thou wilt I will the same altogether I will ô God I will § 30. The last words of a Dying man AVgustus the Emperour when hee dyed dedicated his last wordes to his Empresse Livia Livia said hee be all thy life long mindfull of our Marriage farewell How much trulier may Christians dedicate their last speeches to their Lord and Master Iesus Christ saying O Lord Remember the time since my soul was espoused to thee in holy wedlock Dionysius the Areopagite an holy man of life being condemned to lose his head â—earing the sentence of death with a generous resolution contemning the scoffâ— of the multitude repeated the last words of our Saviour Father into thy hands I commend my spirit Saint Basil the Great at the close of his life when as he had furnishd all them about him with excellent admonitions spoke the same words unto Christ as the former Martyr had done Saint Bernard as if he should shew to the sick man Christ Iesus Oh thou Christian saith hee despair not of thy sicknes Christ hath told thee what thou art to say in all the hazards of death to whom to flie to to whom to call on In whom to hope even in God the Father which cannot despise the prayers of them that trust in him doe thou therefore such works in the time of thy sicknesse that thou mayest truly say In thee ô Lord have I put my trust let me not be confounded Therefore let the last words of the dying man be directed to God to him our prayers to him let goe all our desires Let all our hopes terminate in him let him receive our last sighes let the dying man say thus from his heart To thee ô Lord doe I looke up to thee I lift up my eyes to thee I direct my prayers § 32. The conforming of our wils to Gods will is of great value especially at the end of our lives LVdovicus Blosius gives this advice for the conforming our wils to the will of God There is no exercise at our death can be more profitable thâ—n that every one should fully resigne himself into â—he hands of his C eatouâ— humbly lovingly wholly trusting and relying in his infinite mercy and goodnesse For it cannot but hee that whosoever doth thus place his confidence in God before his departure hence but that he shall partake of joy in the Caelestiall Kingdome For those that shall be for ever with the Lord shall be freed from punishmâ—nt In this mind died that good â—â—ief on the Crosse which did no desire our Saviour to save his body but wholly desired Christ to forgive his sins and to give him the Kingdom of Heaven so fully did he resigne himself into Gods hands so wholly did he offer himself to Christ that hee should do with him as he pleased And if it so fall out that when death is at hand thy sicknesse is grievous and painfull cast that also upon God For the death of Christ wil yield us consolation in death He is gone before innumerable others are gone before why should it irk thee to follow § 33. The dying man emulates the good Thief in Golgotha LOrd Remember mee when thou commest into thy kingdome Oh happy Thiefe which didst profit more in the school of Christ in 3 houres space then the Iscariot did in three yeers thou goest before me in words and for a forme of prayer who wast to Christ in his greatest extremity a Patron and an Advocate Good God! how deep are thy judgements his friends and kinred are silent his Disciples forsake him The Angels appear not neither is his mother suffered to defend his innoâ—enâ—e and where are those eleven thousand and more fed by this crucified Lord What one out of
feared that frees us from every thing that is fearfull But thou wilt say it is a most fearfull thing in a disease to see death creeping upon us by degrees Oh thou worme what wouldst thou Did not thy Saviour for thirty three yeeres and more foresee his death And art thou better then he but because thou doest not fear death but the fore-running incommodities of it Hear Epictetus who saith Thou goest not out with a good courage but trembling because of thy riches silver vessels and great friends Oh unhappy man Hast thou so hitherto lost all thy time What if thou be sicke thou shalt learn to be vertuous by thy sicknesse But who shall care for thee wilt thou say God and thy friends but I shall lye hard thou shalt but lye as a man but I shall not have a commodious house then knowest thou not how to be sicke in inconveniences but who shall prepare my dyet for me They who provide it for others but what will be the issue of my sicknâ—sse What should be but dea h thou therefore canst not but know that it is the signe of a degenerate spirit and of a fearfull heart to feare not death but the fear of death Exercise thy self therefore against this to this mark let all thy â—isputatioâ—s tend and all which thou hearest or readest then thou shalt know that death is the onely way to plant men into liberty 6. How many evils doth death free thee from to die is but to shut up the shop of al miseries So that Pliny spoke well Such is the condition of humane life that death to the best men is the best Harbour and the chiefest good for nature Caesar speaks in Salust In al miseries death is the Rest not the augmentation of them and that it concludes all the mischiefs that Mortals suffer Therefore a wiseman esteems his life by the quality not by the extent of it For nature hath afforded us an Inne to lodge in not to dwell in and the usury of life is like that of money to be alwayes paid at the set time Why how canst thou complain if money be taken in when the Creditor pleaseth if he limited not the time It was but the condition upon which thou receivedst it to repay it at the pleasure of the lender 7 In the passage to death the prison is set open why fearest thou to goe out rather be glad and be gone Hitherto thou hast been a Captive now thou shalt be free the prison is now open hast out Why hast thou so long studied Phylosophy if yet thou fearest this Phylosophy to die therefore receivedst thou this body that thou shouldst restore it And therefore shalt thou restore it that thou mayest again receive it with great advantage Oh how foolish is that mans hope not to endevour for that happinesse to depart with joy from hence to that which always remayns The prison is open flye aloft to better felicity 8 Death is the rode way yea it is the gate by which wee are admitted into our Country to eternall life to immortall joy Death is not so much the end of life as it is the passage to life Saint Bernard spoke true and elegantly 'T is true indeed the righteous man dyes but securely because his death as it is the Exit of the present so it is the Introite to a better life 9 But the cause of causes is the divine will of God whom it hath pleased from all Eterniâ—y that thou shouldst dye at such a time such a place such a disease What wouldst thou more so it pleased God so it seem'd good in his sight This is that will which cannot will not will that which is ill Therefore as the sonne of Syrach said Ecclus 18 21. Humble thy selfe before thou be sick and in the time of sins shew repentance Therfore I briefly reckon up all the Reasons thus 1 Christs death 2 The favour of God 3 the joy of Angels and Sainâ—s 4 The examples of those that have gone before us 5 It is the end of all things to be feared 6 It is the end of all evils 7 It is going out of prison 8 It is an ingresse into paradise 9 It is the will of God § 12. Death is not to be feared PErforme therefore ô Christian that with willingnes which must be done though against thy will Those actions though difficult if done willingly seem easie and feazable and where the will concurs there it leaves to be necessity A wise man instructs thee â—hus Agree to what thou canst not withstand go on securely without feare Nature is a bountifull parent and makes not any thing dreadfull nor delights in it It is the errour of men not provident Nature that makes Death seeme terrible Wee feare death not for that it is evill but because we are not acquainted with it but if thou hast any generous thoughts or any noble or high resolutions slight those vulgar and base conceits and looke upon high and imitate those religious spirits whose footsteps have beene setled in the rode-way to Glory Wee have innumerable examples and patternes of men whose deaths have bin cheerfull and happy Be not daunted with the words of them which affirme death to be neere at hand Rather folâ—ow him amongst the Ancients who gave this reply to Deaths Monitor without any the least show of anger Morieris Thou shalt dye It is the nature not the punishment of man Thou shalt dye I entred upon this condition that I should goe out Thou shalt dye It is the Law of Nations that what thou hast lent thee that thou must restore Thou shalt dye Thy whole life is but a pilgrimage It is but comfortable when thou hast walkt long abroad that then thou shouldest return home Thou shalt dye I thought thou wouldst have told mee some new or strange thing but as for this I came for the same purpose hither every dayes travell invites me hither Nature laid me out this stint at my birth Why should I be angry I am sworn to this Thou shalt die It 's folly to feare what thou canst not avoid Thou shalt die Nor the first nor the last Many are gone before mee some go with me all shall follow Thou shalt die This is the conclusion of all our work Whither the Universe shall passe thither must I. All things are begotâ—en to this state What hath had a bad beginning must come to an end Thou shalt dye That is not so grievous which is but once suffered It is Eternall that vex us Certainly death is to bee lesse feared now then heretofore For then the way to Heaven was block'd up and all men griev'd and sorrowed at this that Noctes atque dies patet atri janua ditis Hell gates are never shut nor night nor day But wee may sing this with joy that Noctes atque dies patet alti janua Coeli At all times unto Heaven's a ready way Death therefore is to be
entertained with an undaunted spirit Whither it sets upon us violently or easily A vertuous life never thought ill of death and that man loses nothing who gets all things § 13. How the Saints of God may desire yet feare Death LEt us behold Saint Paul saiâ—h Saint Gregory how hee loves that which hee avoyds and how hee avoids that which hee loves Behold hee desires to die and feares to put off the tabernacle of flesh Why so Because although the victory makes his heart to rejoyce yet the paine doth trouble him for the present As a valiant man who is to fight a Combate though he be armed yet he pants and trembles and by his palenes discovers feare yet hee is mainly prick'd forward by valour and courage So a godly and holy man being neer to his death and passion is struck with the infirmity of his nature yet is he strengthened with the firmnesse of his hope and doth rejoyce that by dying hee shall live for ever For he cannot enter into that Kingdom but by the interposition of death yet hee doubts and hopes and rejoycing feares and fearing is glad because hee knows hee cannot attain to the prize unlesse he passeth this midway obstacle Hence it is that even the holiest men have in some measure feared deaths encounter King Hezekiah in the increase of his sicknes doth yet in teares lament Esay 38.10 That in the midst of his days he shall go to the gates of Hell What did not the feare of death cause David to utter that speech Psal 102 25. Take mee not away in the midst of mine age What shall we say of Abraham Iacob Elias Who as we are instructed by holy Writt did something feare death Elias flying from death 3. Reg. 19. yet did entreat for it under the Juniper tree Arsenius a man of an hundred twenty yeers old never assaulted with any disease having served God fifty five yeers in a most austere life being now at his dâ—parting began to feare and weâ—p Those that were present wondring at it said And doe you ô Father lâ—kewise fear death to whom he answered ever since I entred into the state of Religion I have always fâ—ared Seneca spoke excellently often is it seen that even the stoutest man though armed yet at the first entrance into the Combat feares so the resolutest Souldier at the signall of Battle his knees and joynts tremble so it is with the greaâ—est Commander as also wiâ—h the famousest Orator at the composing himself to speake This was observed in Charles the fifth Emperour who though hee was couragious in all warlike Expeditions though hee was not overcome with the greatest dangers nor frighted with the furiousnesse of warlike Chariots nor ever shrunke his head out of the maynest hazards yet for all that at the putting on of his Armour hee would something quake and shiver and shew signes of some feare but when once his head piece was on his sword girded to his thigh his Coat of Maile upon him hee was as a Lyon and like a mighty man of valour would set upon the Enemy Even so the best of men do desire and feare death they would be gone out but they tremble at it But it is better to die with Cato then to live with Anthony Hee is Deaths conquerour who quietly gives up his Spirit when he is câ—ld from hence §. 14. An ill death follows an ill life EVen as a tree falls that way when it is cut downe as it leaned when it stood so for the most part as we have livâ—d and bent our courses so doe we depart As we begun to goe so wee continue a commendable death seldome shuts up a dishonest life What things were pleasurable to us in the course of our lives ee seldome dislike at the time of our deaths A great Courtier of King Cenreds who studied more to please his Sovereigne then his Saviour being at point to die he did not onely seeme to neglect the care of his soule but also to put off the time of his death but hee saw before him a great many wicked Spirits expressing the Catalogue of all his hainous sins before him at which sight in horrour for them in despaire he dyed While wicked Chrysaorius called out for a space even for time but till the next morning he departed Herod Agrippa as his life was full of all impieties so his death was miserable So Herodias aâ— History reports who by dancing g t off Iohn Baptists head had her owne head cut off by the ice So Iezabel and Athaliah Queenes so â—ing Benhadad Balihazar and Antiochus with 600 more as their lives were naught and wicked so were their ends w etched and odious The death of wise men is to be lamented but much more the lives of the foolish Psal 34.22 the death of sinners is the worst It being an irrevocable ingresse of a most wofull eternity of torments Foolishly doth he feare death who neglects life He who lives to luxury and rio is dead while alive § 15. A good death follows a good life MOst truly said Saint Augustine That cannot be reputed for a bad death when as a good life hath always preceded For nothing but the sequell of death proves it ill A good crop of Corn doth seldome or never faile a plentifull sowing A good life is the Kings high way to a good Death That is the beginning middle and end I may compare life and death to a Syllogisme The conclusion is the end of the Syllogisme so death of life but the conclusion is either true or false according to the nature of the Antecedents So is Death always either good or bad according to the quality of our precedent lives So Saint Paul doth most severely pronounce it Whose end saith he shall be according to their works 2 Cor. 1. â— 15. It is reported of a certain man of a most devout life who was found dead in his study with his body so seated that his finger was upon the holy Bible and upon that place where it is said if the just man shall be taken away by Death hee shall be in his refreshing Precious in the sight of the Lord is the death of his Saints whither it be slow or sudden The mellifluous Saint Bernard being now neere to his dissolution Thus spoke to his Schollers because quoth he I leave you no great examples of Religion yet three things I doe seriously commend to you which I have specially at all times observed 1 To trust my own sences lesse then others 2 That being hurt or injured by any I never fought after revenge 3 I never did willingly offend any man whatsoever fell out cross and thwart I pacified as I could Now being nere Death He wâ—it a Letâ—er to Arnaldus of Good-dale to this effect The spirit is ready but the flâ—sh is we k. Pâ—ay you to our Lord Jesus not to defer my exit but keep me when I shall go have