LIFE AFTER DEATH. CONTAINING many religious instructions and godly exhortations, for all those that mean to live holy, and dye blessedly. With the manner of disposing one's self to God, before, and at the time of his departure out of this world. With many Prayers for the same purpose. By FRANCIS RHODES. LONDON, Printed for THOMAS DEW, in St Dunstanes Churchyard in Fleetstreet. 1622. To the Reader. IT is a common custom, to entreat favour from courteous Readers. If the matter be good, or the men courteous, the suit of favour will be easily granted: if otherwise, it is but a needless shame, to beg a commendation, where none is deserved. And therefore I leave to every man the liberty of his judgement, and do expose this Tract to general censure. F.R. A Table of the chief points contained in this Treatise. CHAP. 1. THE several sorts of Death. CHAP. 2 To learn to die well, aught to be the chief study of our life. CHAP. 3 Why men do so seldom enter into a serious remembrance of their end. CHAP. 4 The necessity of our continual meditating upon Death. CHAP. 5. Necessary observations in our meditating of Death. CHAP. 6. Against the fear of Death. CHAP. 7 How to carry ourselves concerning Death. CHAP. 8 This life is but a prison, a pilgrimage, etc. CHAP. 9 The vulgar remedy against Death. CHAP. 10 Grievances and excuses of fearful men to cover their complaints of Death. CHAP. 11 How Death is to be desired. CHAP. 12 The miserable state and condition of this present life. CHAP. 13 Against the love of the world. CHAP. 14 Against procrastination. CHAP. 15 Against mistrust in God's mercy. CHAP. 16 Gods promises to sinners that repent, are manifold, absolute, & universal. CHAP. 17 How one should demean himself when sickness beginneth. CHAP. 18 How the sick should dispose his worldly goods. CHAP. 19 How he is to apply himself to Prayer and Meditation. CHAP. 20 Whom the duty of visiting the sick, specially concerns. CHAP. 21 A Prayer at the first visiting of the Sick. CHAP. 22 A confession to be used of the sick by himself. CHAP. 23 A Prayer of the sick party against the fear of death. CHAP. 24 A Prayer for the sick. CHAP. 25 A form of leaving the sick to God's protection. CHAP. 26 The manner of commending the sick, into the hands of God, at the hour of Death. CHAP. 27 A Prayer for the sick, at his departing out of this life. CHAP. 28 The blessing of the sick, when he is giving up the ghost. CHAP. 29 A Prayer to be used by the assembly, after the sick party departed. CHAP. 30 Consolation against immoderate grief for the loss 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 sin: that is, 1. Dying in Sinne. when we do give ourselves over to the delights and pleasures of this life; and do never think of death, till it comes: and when it is come, we do then recoil and draw back, as being unwilling to dye: thereby making our departure unhappy; because none dies well, that dies unwillingly: neither can any hope for Heaven, that approaches thereunto, only by compulsion. 2. Dying to sin. The second is, a dying to Sin, that is, when our sins die before ourselves; namely, when we do retire ourselves from sin; and from the desires and allurements of the world, and do die to all carnal delights; as that Apostle did, which said, The world is crucified to me, and I unto the world: thus to die to sin, is to be delivered from sin, and to live with Christ. The third is, 3. A natural dying; which is, the dissolution of the Soul from the body. the losing of the Soul from the body: which is employed by Saint Paul, saying, I desire to be dissolved: namely, by the disjunction of the body from the Soul. This dissolution is a delivery out of the prison of this life, with the stink and filth whereof we are infected & defiled: but by death the bands are loosed, and the prison set open, where out we fly freely unto Heaven, where we are received pure and clean washen, by the blood of the immaculate Lamb: and being clothed with his white garment of innocency, we are filled with delights, and with the fruition of the light inaccessible. CHAP. 2. To learn to die well, aught to be the chief study and labour of our life. LIfe is a debt to Death: and Death a debt to Nature; or rather natures servant: for if death were not, what complaints and murmurings would there be against Nature, if here, against our wills, we should still live, and not have our lives freed by death? If death were quite taken from us, no doubt, we should more desire it, than now we fear it, and thirst more after it, then after life itself. Of all lessons, and of all learn, none is more weighty, none more divine, then to learn to die well, which is, to die willingly, and to die in the faith, fear, and favour of God. In learning to dye well, consisteth our eternal welfare. To learn to die well, is the chiefest thing, and duty of life; and a lesson worthy our best and chiefest labours; for therein consisteth our eternal welfare. Therefore there is nothing, that ought so often, and so much to be thought upon, as Death: insomuch, as if it were possible, the the whole moments of our life should be nothing else, but a learning or taking out of some new lesson of death. What is it with the Historian, to know what others have done, and to neglect the true knowledge of ourselves? with the Lawyer, to learn the common Laws of the Realm, 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 compass great and high matters, and in the end, to die like simple men? True wisdom is to be wise unto a man's own soul. True wisdom is to be wise unto a man's own soul: and they only are wise, and they only live, which find time and leisure, wherein to learn to die well: for no part of our life is worthy the name of a life, but what is spent in the study of wisdom: and the greatest part of true wisdom, is to learn to die well. The perfection of our knowledge, is to know God and ourselves: ourselves we best know, when we do well consider our mortal being: for man is never so divine, as when he considereth well of his mortal nature, and conceives he was borne to die. As men we die naturally; as Christians we die religiously: By mortifying the old man, we endeavour to die to the world: By a virtuous disposing of ourselves for the day of our departure, we learn to die in the world: By our dying to the world, Christ is said, to come and live in us: By our dying in the world, we are said, to go and live with Christ. Seeing therefore to die, is so necessary, and to die well, is so Christianly: let every one apply himself diligently to this learning, as the greatest part of true wisdom, which aimeth wholly at this end. In this life to sequester one's self, Vac●re Deo, to be at leisure for God, and to prepare for a peaceable passage out of this life, in such sort, that at that hour we may have nothing else to do, but to die, and quietly and contentedly to departed this life, is a most excellent and happy thing: Nihil suavius in hac vita, quàm ut quietus fiat exitus ex eadem. Martha cumbered herself about many things, but Mary chose the good part: let us therefore lean to Martha, to be sollicita circa multa, and to believe with Mary, unum est necessarium: which is, to learn to die well. CHAP. 3. Why men do seldom enter into a serious remembrance of their end. THE cause why men do so seldom remember their end, is, because they are persuaded by the old enemy of mankind, that they shall not die, saying (Nequaquam moriemini:) & therefore in his subtlety and cunning he persuades them, that the remembrance of death is but a melancholy conceit: lest it should make, in their hearts, too deep an impression of the fear of God; therefore to drive away all, he saith, Eritis ut dij: whereas the Prophet Esay tells us, Moriere. Constitutum est omnibus semel mori; it is enacted, that All must die. And this, the daily instances of death do continually confirm unto us: the consideration whereof may justly move us, to shake off this strange forgetfulness of our end, unless we will verify that complaint of Cyprian: Nolumus agnoscere, quod ignorare non possumus: We will not know that, which we cannot but know. How often do we hear the solemn knell, when ourselves can say, well, some body is dying? Do we not pass by the graves of many, who, for age and strength, might rather have seen us lead the way? and yet for all this, we live as if we had nothing to do with Death: but howsoever, sure we are, we shall one day find, that Death will have to do with us, when he shall strip us into a shrouding sheet, bind us hand and foot, and make our last bed, to be the hard Grave. The daily instances of Death do evidently show, what shall shortly after betide ourselves: and they that are not moved with these sad spectacles, are in a dangerous Lethargy of the soul. Of which sort of men, that moan of Moses may justly be renewed: O that this people were wise, and would remember the latter things: That they would call to mind, The days will come (and GOD knows how soone) when the keepers of the house shall tremble, (which are the hands:) when the strong men shall bow themselves (to wit, the legs) when they shall wax dark, that look out of the window (that is, the eyes:) when the ears and daughters of Music shall be abased: when the Grasshoppers or bended shoulders shall be a burden: when the wheel shall be broken at the Cistern (that is the heart, whence the head draweth the powers of life:) in a word, when dust shall turn to dust again; the joints stiffened, the senses benumbed, the countenance pale, the blood cold, the eyes clozed, the brows hardened, the whole body all in a faint sweat, wearied, nature being now spent. O earth, earth, earth, saith the Prophet, jeremy 22.29. The first earth showeth whence we were: the second, what we are: the third, what we shall be. Whereupon the Wise man could not but wonder, why any should be puffed up with pride, considering he was but earth, saying, Quid superbis, terra? O earth, why art thou proud, since all thy pomp, and thyself, is no better than the ground thou treadest upon? Our first Parents were at first clothed with the skins of dead beasts, that they might remember the reason thereof, which was sin; and what should likewise become of ourselves. Let the rich and most glorious amongst men (saith the Prophet) remember themselves to be but men: that they shall carry nothing away with them: that all their pomp shall leave them: and they follow the generation of their Fathers: yet for all this, they think they shall continue for ever, and that their houses shall endure from generation to generation, calling their lands after their own names: this is their foolishness. One of the greatest evils in the life of man, is a careless neglect of God's worship: and one of the greatest causes of this neglect, is the forgetfulness of his end: therefore (saith Gregory) do so many cast off all care of Christian piety, because they never remember their end: for, for the most part, we are even out of the world, before we ever consider our frail condition in the same; and begin then to direct our course aright, when the time is come, rather to make an end: Whereas these are no days to live securely in but rather high time for every one to amend one that God may have mercy upon all. To let all alone until it be too late, was their folly, who long since were drowned in the flood: to cast only for wealth and ease, was his worldly wisdom, that made a sudden farewell from both, and was forced that very night to make his end, when he thought to begin to take his ease. Satan hath not a more dangerous device, whereby to draw men from God, then by stealing from their hearts a remembrance of their end: and there cannot be a more effectual means, whereby to shake off the allurements of this life (as Paul did the Viper into the fire) then by a religious meditation of our end. There is nothing more like to the grave, than our beds: to the winding sheet, than the sheets of our beds: to the Worms, than the Fleas: to the sound of the Archangels Trumpet, than the crowing of the Cock, or morning wakener. To meditate of our end at our lying down; and at rising up, to call to mind our joyful Resurrection: to make this remembrance, the key to open the day, and to shut in the night, is an excellent and necessary practice. Let us therefore, every hour of the day, remember that so much of our life is spent: every evening remember death: every night go to bed, as we would to our graves; lap us in our sheets, as in our winding sheets; and rest attending for that wakener, that shall summon us to judgement. Thus is Death often to be thought upon; not only for that it comes uncertainly; but because it helpeth much to the contempt of this world: for he easily contemns the things of this life, who resolves himself continually for death: and as Saint Jerome saith, Qui quotidiè recordatur se esse moriturum, contemnit praesentia, & ad futura festinat: he that doth remember, that die he must, little regards things present, & hasteth towards things to come. All which, the old enemy of mankind perceiving, how necessary it is, for man to remember his end, seeks by his pleasant allurements of enticing vanities, to draw him from this frequent meditation of Death: whereas in deed, there is nothing, wherein ordinary meditation is so necessary, as in the daily meditating upon Death. CHAP. 4. The necessity of our daily meditating upon Death. NAture itself teaches, & experience shows it daily, that we must leave the vanities and delights of this world, and they us, with how great a lust and pleasure so ever we be carried after them: for death is the common and inevitable Law of Nature: it is the condition of all mankind, and the way of all flesh. In this way, Adam first entered and continued 930. years, and yet died: so did Methusalem, and continued 969. years, and yet died: so did the rest of the Fathers of the first age, every one many hundred years, and yet died: and so did the Fathers in all ages unto this hour: neither have they, nor can we, pass any other way unto eternal happiness: for Christ himself, went not up into glory, but by passing first through death: for there is no other passage to immortality, then only by Death. Therefore to learn to die, and to learn to die betimes, is an excellent, & a necessary thing; and a thing, that we can but once put in practice: and it is the end that crownes the work, & a good death that honours a man's whole life: therefore with the greater reason, we 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 he which foresees his own Death, dies more willingly, Many torments attend an unexpected death. than he whom death surpriseth of a sudden (for many torments attend an unexpected death:) therefore that our departure may be the more cheerful, when that inevitable hour comes, it is necessary, that we should meditate of it long before it do come: for the more we do meditate of Death, the less we fear it, and the less we fear it, the greater is our faith. Hear we have no certain heritage, but are only tenants at will, in a poor clay cottage, the foundation and strength of which building, is but a few bones tied together, with strings or sinews: & the chief pillar, whereupon the whole frame stays, is only the drawing of a little breath, which being once stopped, causeth the whole building to fall in manus Domini: therefore we ought ever to be ready to flit, whensoever death commandeth, since flit we must: and the last day of life, is unknown unto us, to the end we may every day be prepared for Death: Let us then expect this definitive hour without fear: so shall the day which we fear to be our last, be our nativity unto an eternal life. That than which necessarily must befall us, it is necessary, that we should continually think of; so shall we accomplish our life, before our death. This moved joseph of Arimathea, to prepare a sepulchre for himself in a garden, at the which, he might daily meditate upon Death. This moved the Noble men of Aethiopia, to keep their custom, that whensoever they went forth to the field to recreate themselves, they caused to be carried before them, a golden basin full of earth, together with the sign of the Cross, to remember them, that they were but earth, and to earth they should return: and that only in the death of Christ crucified, they had comfort against death, and assured hope of life. This moved Philip of Macedon to command his Page, every morning, to cry thrice in his ear, Remember, Philip, thou art but a mortal man. This moved also the ancient Egyptians at all their banquets, to have placed in the sight of the banquetters, the image & picture of death, to make them in the midst of their pleasures, to remember the end; and so to moderate themselues from falling into such vices, as easily arise of intemperancy. And finally, this moved the godly Father Jerome, whether he did eat or drink, or whatsoever else he did, strongly to imagine the sounding of the Trumpet, summoning him to judgement: therefore this warning that the Wiseman gives to the youth, that think their lusty age will never be spent, and therefore give themselves to all licentious sensuality, aught to be well remembered of all: For all these things (saith the Preacher) GOD will bring thee to judgement: therefore, Remember thy Creator in the days of thy youth, before the days come, wherein thou shalt say, I have no pleasure in them. One generation comes, & another goeth, but the earth standeth still; even as a Stage, whereon every one hath his part to play for a time, and then to put off his Mask; and leaving the vanities of this life, to retire himself to his dust. It stands with life, as with a Stage-play, it is no matter how long it lasts, but how well it is acted: wheresoever thou endest, it is all one: end where thou wilt, so thou concludest with a good period. CHAP. 5. Necessary observations in our meditation of Death. 1. IN our meditation of Death, we should remember, that the wages of sin, is death; to the end it should strike to our hart, with a terror of sin, to make us the more earnestly to repent our sins, and to redeem the time, that God spares us with a rich amendment of our life: & to thirst after the remedy, which is, the mercy of God offered unto us, in the merits and Death of our Lord and Saviour jesus Christ, that we may make a happy change, from misery temporal, to everlasting felicity. 2 Secondly, that this vile, brickle, weak estate of our life is to be weighed: to make us eschew pride, ambition, lechery, drunkenness, gluttony, delicate feeding, pampering, decking of this filthy clay, and such other vices of the flesh. 3 Thirdly, in that we brought nothing with us into this world, so must we carry away nothing with us at our death; whereby we are to learn, to eschew avarice, coveting of others lands and goods, Usury, Oppression, and all other unlawful means, commonly used, for attaining to riches and honour in this world: and as the Apostle counsels, having meat and raiment be content, & so to use things temporal, as by them we may come to things eternal. For we came not into this world, to build houses, or to purchase lands, to join house to house, but rather by this our short continuance, we are put in mind, to have temporalia in usu, aeterna in desiderio: and to use this world, as if we used 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 doors of poor Cottages: and takes pleasure to wound, as well the flourishing youth, as the decayed Age: shooting his darts continually, by Land, by Sea, by day, by night, at home, and abroad (and never missing:) let all estates at all times, and in all places, be always ready armed, against the assaults of Death. CHAP. 6. Against the fear of Death. DEath is the inevitable Law of nature: therefore to fear that which cannot be avoided, is mere folly. But our fear of death proceeds from doubt: and doubt from unbelief; and our unbelief chief from ignorance; because we know not the good that is elsewhere; and do not believe that our part is in it: so that, true knowledge, and true faith, drives away all fear of death. Assurance of heavenly things, makes us willing to part with earthly. He cannot contemn this life, that knows not the other: and he is not worthy to live in the other, that is unwilling to die in this: to despise this life, is to think of heaven: and not to fear Death, is to think of that glorious life that follows it. If we can endure pain for health, much more ought we (at our last) to abide a few pangs (that cannot last) for an everlasting glory. How fond do we fear a vanquished enemy, over whom Christ hath already triumphed: by whose death, death is swallowed up in victory, and we thereby delivered from the tyranny thereof? It is enough to us, that Christ died for us, who had not died neither, but that we might die the more willingly, and with greater safety. Death is necessarily annexed to nature; and life is given us, with a condition to die; and our Creator, in his mercy continues the use of our life, to this end only, that we may learn rightly to die. There is but one common road to all flesh: and there are no by-paths of any fairer or nearer way; no not for Princes. Have we been at so many graves, and so oft seen ourselves die in our friends; and do we shrink when our course cometh? Imagine thou wert exempt from the common Law of mankind; yet assure thyself, death is not now so fearful, as thy life would then be wearisome. Think not so much what Death is, as from whom he comes, and for what. We receive even homely Messengers from great persons, not without respect to their Masters: and what matters it who he be, so he bring us good news? and what better news can there be then this, That God sends for thee, to take possession of a Kingdom. Let them then fear Death, that knows not Death, to be the messenger of God's justice and mercy. To die is a thing natural, necessary, and reasonable. Natural, Natural. for it is the general 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 us as well in the way to death as to life. Death is the condition of our creation: and life is given us with an exception of death: to die therefore, is as natural as to be borne: and as foolish is he that feareth to die, as to be old. To be unwilling to die, is to be unwilling to be a man: for all men are mortal. Death being then a thing so natural, why should it be feared? The fear of grief and pain is natural, but not of death. Children and mad men fear not death: why should not reason then be as able to furnish us with security, as they are fortified by their simplicity & idiotism? Beasts fear not death: therefore it is not nature that teacheth us to fear death, but rather to attend and receive it, as sent by her whose servant it is. Fools fear death, and wise men attend it. It is folly to grieve at that, which cannot be amended: therefore when David understood of the death of his child, he ceased to sorrow any longer for him, saying: While he lived, there was hope: but being dead, there was no remedy, and so his care ended. Death is a debt of nature, which must be paid whensoever it is demanded. It is no taking day with God, when his will is to call for it. Therefore it is in vain to fly from that, which we cannot shun: and those things which of necessity must be performed of us, aught to be done cheerfully, & not by compulsion: as Chrysostome saith, Let us make that voluntary, which is necessary, and yield it to God as a gift, which we stand bound to pay, as a due debt. Death is a happiness to the faithful, because it is a deliverance both of soul and body, from all misery and sin. By death the world was redeemed: to such therefore as do believe in Christ their Redeemer, death is to them an advantage, and a thing rather to be desired then feared: for they only are affrighted and daunted with the fear of death, that are destitute of faith and hope. If thou believest in God, why art thou not forward to go to Christ, who died for thee? There cannot be a more happy thing, then devoutly to render thy life into his hands, who to spare thee, spared not himself, but gave his life for thee. Christ (saith Saint Paul) is gain to me, both in life and death: holding it for a wonderful gain, to be no more subject to sin. It is a more grievous thing to live in sin, then to die: for as long as a wicked man life's, his iniquity increaseth: if he die, his sin ceaseth: the evil therefore of death, is only in sin. Necessary. Death brings an equal, and an inevitable necessity over all: therefore did nature make that common to all, which commonly was feared of all: to the end, that such an equality might assuage the rigour and severity of death, and that none might justly complain of death, from which, none was ever exempted. 1 Two causes that lets men from dying willingly. Lack of faith. But one chief cause that lets us from dying willingly, is lack of faith: for had we faith, we would night and day desire this messenger of the Lords justice and Mercy, to deliver us out of this miserable life, that we might enter into the fruition of eternal felicity: for having confidence in GOD, we shall find death to be as a guide, to bring us to our everlasting home. 2 Love of the world. Another cause of the fear of death, is the love of the world: for they fear death most, that most love's the world, and gives themselves most to the pleasures and delights of this life, which they fear to be deprived of by death. To fear death, is for a man to be enemy to himself, and to his own life: for he can never live at ease and contentedly, that feareth to die: therefore to contemn death, is a thing one should learn betimes: for without this meditation, none can have any repose in mind, seeing it is most certain, that die we must, not knowing when; and it may be, at the very instant of our thought; how then can any enjoy a peaceable soul, who fears death, Improvidence adds terror unto death. which threatens him every minute of this life? There is not a more dangerous enemy against a man's self, than himself, by his follies, his fantasies, his vanities, his surfeiting and excess; his lust, his anger, his fears, and the rest of his affections; whereof within his breast he fosters a Forest full. That man is only a free man, which fears not death; and contrarily, life is but a slavery, if it were not made free by death: for death is the only stay of our liberty, and the common and ready remedy against all evils, and the only mean to all good. It is then a misery, (and miserable are all that do it) to trouble their lives with the fear of death: and their death, with the desire of life. For a man to torment himself with the fear of death is great weakness and cowardliness: for there is no passion in the mind of man so weak, but can master the fear of Death: and therefore death is no such enemy, when a man hath so many followers about him, that can conquer him: revenge triumphs over death: love esteems it not: honour aspireth to it: delivery from ignominy chooseth it: grief flieth to it: fear preoccupyeth it: what an extreme madness is it then, for a man to torment himself for nothing, and that willingly? Scienter frustrà niti, extremae dementiae est. Death being then so necessary and inevitable; it is to no purpose to fear it; for such things as are certain as Death, we must attend; and in things past remedy, we must be resolute: therefore making of necessity a virtue, we must welcome it, and receive it kindly (for where there is not virtue and willingness to death, life is but a servitude:) and to be truly free from the fear of death, is to think continually on death: so shall we thereby be the more courageous against the necessity of our departure. Reasonable and just. To dye is a thing reasonable and just: for it is but reason, that we give place to others, since others have given place to us: and since we have enjoyed the places, offices, and heritage's of them that were before us: it is but equal, that those that do come after us, should likewise possess them accordingly. It is a thing general and common to all, to die: Why should then any fear to go, whither all the world goeth: where so many millions have gone before, and so many millions are to follow after? They whom we suppose to be dead, do not perish, but precede; they are only sent before, whom we must presently follow after: in which mean time, notwithstanding, there is no long time between their meeting, and ours: for every moment of this life, is the death of the other: the time past is lost and gone, death is already possessed thereof: only the time present, we have share with death: so that every day, we die by little and little: why then should any fear that once, which is acted every day? The death which we so much fear and fly, takes not from us life, but only gives it a truce, and intermission for a little time: and as for our bodies, they have no more damage by death, then hath the seed, for having a little earth harrowed over it. Let every one therefore endeavour to make every day, as it were, his last day: for to spurn against death, is to strive against nature, against our faith, & against all duty. Yet every one hurries on his life, and travels in the desire of future things, and weariness of present times; but he which bestows his whole time, to learn how to die well, neither desires, nor fears, what may happen the day after: for what can he justly fear, that hopes to die? according to that answer of the Lacedæmonians unto Antipater, who threatened them cruelly, if they yielded not to his demand: It is not (said they) in thy power, O Antipater, to threaten us with any thing, that is worse than death, & death is welcome to us. CHAP. 7. How to carry ourselves concerning Death. TO fear and fly death as an evil, is a thing not approved by men of understanding, though by the greater party it be practised: to desire death, argues we are out of charity with the world: to contemn life, is unthankfulness to nature; to attend death, is good: but to fly and fear death, is against nature, reason, justice, and all duty. If we consider death, as in it self, then naturally we fear it: but if we consider it, as a mean to bring us to Christ, then ought we to embrace it. The fear of death, in contemplation of the cause of it, and the issue of it, is religious: but the fear of it for itself, is a testimony of great weakness. Men fear death, as children fear to go in the dark: and as that natural fear in children, is increased with tales, so is the other. There is not a thing, that men fear more than death: and there is nothing, that hath less occasion or matter of fear, than death: or that contrarily, yields greater reasons to persuade us with resolution to accept of it: for if it be an evil, it is of all evils the least evil, and the evil that doth least harm: nay, it is so fare from being an evil, that it is the only remedy against all evils: for in this life, evils and dangers attend us continually: whereas by death, our life is exempted from all evils, and filled with eternal joys. Moreover, if it be an enemy, it is of all enemies the least, or rather of all friends the best: for he brings us out of all danger of enemies, into the protection and safeguard of our best and most assured friend for ever, jesus Christ our only Saviour and Redeemer. We must then think, that it is a mere opinion, and a vulgar error, that hath won the world to conceit so hardly of death. It is not death itself, that men are afraid of, but the opinion and apprehension of death, that only terrifies: now this terrible apprehension is grounded upon a precedent opinion of our infirmity, and contrary to truth; for verity encourageth, opinion daunteth us. Opinion bands itself against reason, and seeks to deface her, with the mask of death: it may be, the spectacle of death displeaseth, because they that die, look ghastly: but this is not death, but the mask of death: that which is hid under it, is beautiful; for, death hath nothing in it that is fearful. Death then, in itself is not evil, therefore not to be feared. CHAP. 8. This life is but a prison, a pilgrimage, a warfare, and as a voyage upon a tempestuous Sea. DEath is the sovereign good of Nature: and the only pillar of our liberty: whereas this life is but a prison, a pilgrimage, a warfare, & as a voyage upon a tempestuous Sea. In this life we are always in prison, and our Soul enclosed in the body, as in a prison, which desires releasement, as the thirsty do cool & fresh waters. Our life is but a jacobs' pilgrimage, Pilgrimage. the days whereof are in number few, and in condition evil: as jacob said, The days of my peregrination are few and evil: and as they are few and evil: so is the time of our change most uncertain: of which certainty, we are put in mind in the Lord's Prayer, saying, Give us this day, etc. we say, this day, as uncertain of to morrow. Saint Peter's argument to draw the jews from carnal desires, was, Obsecro vos tanquam advenas & peregrinos; I beseech you brethren, as Pilgrims and strangers; as if he should have said, Seeing you are in this world, but as wayfaring men, stay not yourselves upon carnal desires (the baits of Satan, & the bane of your souls) but abstain from them. The holy Ghost doth resemble the state of man, to grass, to a shadow, to smoke, to a vapour, to a flower, things of no continuance, thereby to intimate unto us, a consideration of our unconstant and variable estate. Let us therefore in this life, meditate of nothing more, then of our pilgrimage: for here we shall not always be; and let us by living well, prepare us there a place from whence we shall never departed: and since Christ hath prepared Heaven for us; let us prepare ourselves for Heaven. The life of man is a warfare: Warfare. therefore we ought to be ever looking for our change, for men in war hourly expect their change, as job said, All the days of this my warfare do I wait, till my change do come: whose course if we would follow, then should we be out of the danger of time, to wish to live one hour longer: for than should we be so armed against the assaults of death, as that, nothing could happen, that should light upon us suddenly, or unlooked for! therefore well did one counsel, saying, Think to live but for an hour, and account every day a new life: for he who every day puts an end to his life, hath no need of time: and live those few days that remain, to the Lord, whom thou oughtest to have served all days of thy life. To the wayfaring man, it is no little comfort, to talk of his journey's end: joyfully doth the bondman reckon of the year of jubilee: this wearisome pilgrimage, this burdensome bondage of ours, may justly move us, often to remember our end: for as Saint Augustine saith, Quid est diu vivere, nisi diu tor queri? what is it to live long, but to be long tormented? Death is like to sailing on the Sea: Death is like a voyage upon a tempestuous Sea for whether we sleep, or wake, still we are making towards the haven: so whether we direct our course towards death or no, sure we are, we cannot possibly alter our course from death. This life cannot be 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; here of quicksands: on this side of Pirates: on the other, of Rocks: so in this life; here is the Devil; there the world: on this side the flesh, on that side, sin, which never forsakes us, so long as life lasts. So that in this vast Sea, subject to all storms and tempests, we that sail therein, are ever in fear & danger, and are never glad, but when we approach to the Haven: even so should we be, when we draw nigh unto death; which is, the Port, which brings us to eternal security. If some bitterness were not mingled with death, doubtless men would run unto it, with great desire and indiscretion. To keep therefore a moderation, that is, that men neither love life, nor fear death too much, sweetness and sharpness, are therein tempered together. CHAP. 9 The vulgar remedy against Death. THe remedy that the vulgar sort do give herein, is too simple, and that is, never to think or speak of death: but such a kind of carelessness can not lodge in the head of a man of understanding; for at the last it would cost him too dear: Many torments attend an unexpected death. for death coming unawares and unexpected, what torments, outcries, furies and despairs are there commonly seen? wisdom adviseth much better, that is, to attend and expect death with a constant foot, and to encounter it: and the better to do this, it gives us contrary counsel to the vulgar sort, that is, to have it always in our thoughts (so shall we never fear it:) to accustom ourselves unto it, and to be familiar with it (for familiarity cannot stand with fear:) to present it unto us at all hours, and to expect it: not only in places suspected and dangerous, but in the midst of feasts & sports; following herein the custom of the Egyptians, who in their solemn banquets, placed the image of death before their eyes: and of the Christians, who have their Churchyards near their Temples and other public and frequented places, that men might always be put in mind of Death: and that others are dead, that thought to have lived as long as ourselves: and that, that which happened then to them, may happen now to us. It is uncertain in what place death attends us, & therefore let us attend death in all places, and be always ready to receive it. Omnem crede diem, tibi diluxisse supremum, Grata superueniet, quae non sperabitur hora. CHAP. 10. Grievances and excuses of fearful men to cover and colour their complaints of Death. 1. IT grieves them to die young, and they complain that death prevents them, and cuts them off, in the flower and strength of their years: this is the complaint of the vulgar sort, who measure all by the ell: as though whom God loved best, he did not soon take from hence. Enoch walked according to God, and was no more seen: for God took him up; so that to please God, is to be taken quickly from the corruptions of the world: So did he by josias, his soul pleased the Lord; therefore he made haste, to take him out of the midst of iniquity. As Parents contain their children within their duties, by a severe & sharp discipline: so God will not suffer those he love's, to have the head; but proves them, tries them, and prepares them for his service; laying the bridle on those he love's not: for those he doth but weaken and effeminate for evils to come. Great virtue and long life, do seldom or never meet together: a a little man is as perfect a man, as a greater: and neither men, nor their lives, are measured by the ell. They are troubled, to think they must leave their Parents, and their friends: as though, whither they go, they shall not find more: and those, they leave behind them, should not shortly follow after them. But what shall become of their small Children and Orphans, left without guide, without support? as if those their children, were more theirs than Gods: or as if they could love them more, than he that is their first, and truest Father: and how many such, so left, have risen to higher place, and greater ability than other men? Why are they offended with death, since it quits them of all grief? To return from whence thou camest, what burden, what grief is it? But it takes us, from that we know, and have been accustomed unto, and brings us unto an estate unknown; it takes us from the light, to bring us to darkness: and to conclude, it is our end, our ruin, our dissolution. These are their weightiest objections: where unto we may answer in a word: That death being the inevitable Law of Nature, it is a folly, to fear that, which a man can not avoid: and to fear death, is a mere folly, because things certain, are expected; doubtful things only feared: These people make not their count well: for in stead of taking any thing from us, it gives us all: in stead of bringing us into darkness, it taketh it from us, and puts us into the light. CHAP. 10. How we may desire Death. TO desire death, as the retreat and only haven, from the torments of this life: as the sovereign good of nature, and as the only stay & pillar of our liberty; is befiting a good and a settled soul. It is imbecility to yield unto evil: but it is folly, to nourish it. It is a good time to die, when to live, is rather a burden, than a blessing. There is more ill in life, then good: and to increase our torment, is against nature. Wilfully to hinder our own health, is, not only against the course of nature, but also a tempting of the God of nature. To wish to die sooner, or to live longer, than it shall seem good unto the Giver of life, is a great ingratitude. A lively apprehension and desire of the life to come, makes a man to thirst after death, as after a great gain: as after the seed of a better life: as the bridge unto Paradise: as the way to all good; and as an earnest penny of the Resurrection. A firm belief and hope of these things, is incompatible, with the fear and horror of death: it persuades rather to be weary of this life, and to desire death, Vitam habere in patientia, & mortem in desiderio. Therefore have Philosophers and others been justly reproached, that play the public dissemblers, and do not in verity believe that, which they do so much talk of, and so highly commend, touching that happy immortality, and those unspeakable pleasures in the second life: since they doubt and fear death so much the necessary passage unto immortality. CHAP. 12. The miserable state and condition of this present life. BEhold the miserable estate of this brickle body, subject to all injuries of fortune, that is, of such miseries and mischiefs, as GOD by his providence sends, and sows thorough the world for sin. Then consider whereabout this life is occupied, how vainly, how dangerously, how painfully, how grievously: and in what fear, care, grief, sadness, sorrow, and vexation it life's in: together with the infinite discontents and discomforts of the mind. Now the only rest and relief from all this, is in, and by death, whereby we shall change these pains into pleasures, these dangers into safety, this wicked and evil company, with that most happy society of the blessed and glorious Trinity. If we run thorough the ages and occupations of this life, it will be thought worthier the name of death, than life. Vita mihi haec mors est, mors haec mihi vita perennis: In vita exilium, patria est in morte propinqua. Thus is the perfect age of man consumed, in vanity, vexation, mourning, and mischief, till heavy and burdensome age overtake him, wherein he can have pleasure of nothing; wherein the poor conscience is bitten, and pined with remembrance and remorse of bypast sins, the carcase itself fraught with surfeits; insomuch as there is nothing now, but oasting in the bowels, aching in the bones, gout, gravel, stone and infinite other maladies tormenting him, till he have brought his miserable life to end. Solomon sought out carefully whatsoever seemed profitable or pleasant, or might any ways bring comfort or contentment, to the mind of man in this life: so that none could be able to match him since, in respect of his means and wisdom; and yet he found nothing but vanity and vexation of spirit. What vanity & vexation is in every estate of life, by this one thing is most evident, that none is content with his own estate: but every one esteems his neighbours better, because he knows it not so well as his own; and confers the bitterness of his, with the pleasures of his neighbours: so that the only ignorance of the things of this world, makes the estimation of them: and when they are proved by experience what they are, they are found to be nothing less, than what they were supposed to be: so that, how much the more men lusted after them, so much sooner do they loathe them, and must confess in the end, all to be but vanity, labour and grief. To the shortness of life, may be added the miseries of the same, for all is not life, we here live. The years of man's life are few, but the miseries thereof are infinite: therefore by the Grecians, the first day of the life of man, is called a beginning of conflicts. And S. Augustine saith, of man's first entrance into the world, Nondum loquitur, et tamen Prophetat; an Infant not able to speak, doth yet by tears prophesy of the sorrows incident to the life of man: so that the old saying may well be verified: Humana vita, non est vita, sed calamitas, The life of man is rather calamity than life. All the days of this life, must we eat our bread in labour and sorrow, until we return to the earth, out of which we were taken: so that the days of man, by reason of sin, are no other but the days of sorrow: for every day hath suam malitiam, and every night suum terrorem. Thus is the estate and condition of life found troublesome, even of him to whom Abraham said, Tu in vita, thou in thy life receivedst thy joy: for the voluptuous, in seeking his pleasure, the ambitious his glory, the covetous his gain, endure in this world a very servitude and thraldom of life: wherefore, for the transitory delights of this sinful world, happy are they that do but see them, more happy that shun them, & most happy that are quite taken from them; whereby they are delivered from this irksome necessity of sinning, and so shall grieve the holy Spirit no more. They only are wise, and they only live, which find time and leisure, wherein to learn to die well: for without this knowledge, there is no more pleasure in life, then in the fruition of that thing, which a man feareth always to lose. He hath spent his life well, that hath learned to die well: and he hath lost his whole time, that knows not well how to end it. He shoots not well, that looks not on the mark: and he cannot live well, that hath not an eye to his death. The happiness of this life, consists not in the length of time, but in the well using of time: for the unprofitable part of man's life, is death. Our life is not to be measured according to the time, but according to our actions: it imports not how long we live, but how well. Non quàm diu, sed quàm benè: Life is long enough, if we can but tell how to use it. In the longest life of all, the time which we do truly live, is the least of all: considering how much of our life is spent in grief, how much in cares, how much in sickness, how much in fears, how much in our young and unprofitable years; and briefly, how much in sleep, wherein in a manner we spend a moiety of our lives. We received not a little short life, but have made it so ourselves: even as great wealth, when it comes into the hands of an unthrift, is wasted in a moment: and mean riches on the contrary, increase by the good employment of one that is thrifty: even so, this our age is wonderfully extended by him, that can dispose well of it. The swiftness of time is incomprehensible; and so it appears principally, to those that look backward to it: and considering the swift and violent course of time, it is most strange, that the greatest part thereof should be employed so much, in superfluous things of pleasure or delight. So swift is the flight of time, as that the time we live, is, but as it were a minute, and less than a minute if it were possible: and yet notwithstanding, as little as it is, Nature hath distributed & divided it into many degrees: whereof part, she hath allotted unto Infancy, part to Adolescency, part to middle age, and part to old age (the next neighbour age to death.) Infancy is scarcely perceived, youth is quickly overblown; middle age stays not, & old age is not long. Of all ages of our life, only old age is not limited: but all the exercises of precedent times, and the delights and pleasures of youth, do end and vanish in old age: why then should any thirst after this life, which in effect is no better than a labourer's work, spent in toil and travel, consuming itself in vanities, ebbing away in words, having a mansion place in dust, and a life in slime and clay, without resolution or constancy? What pleasure then can there be in this life, when the pleasures thereof are nothing but vanities: and all the felicity thereof only splendida miseria, a shining misery; nay, which is worse, affliction of spirit? for where the love of this world enters, there is no longer rest or quiet of mind; but war of desires, vexation of thoughts, fears, cares, and unquietness of soul, which in deed, is a most miserable and pitiful affliction of spirit. All the commodities of this world, are mixed with discommodities (lest we should love them too much) and all the delights thereof are counterpoized with discontentments: the grievous counterpoise whereof, makes the miseries of this world most intolerable: which made job to detest the very day of his birth, saying; Let the day wherein I was borne, perish: and made Solomon to commend the condition of the dead, before the living: and to hold him better than them both, that never was borne, by reason he never walked in the vanities of this life, nor ever saw the wicked works, that are committed under the Sun. O miserable and most deceitful world, whose miseries are void of all consolation, and whose happiness is mingled with all kind of misery! It deceives them that trust it, afflicts them that serve it, damns them that follow it: and soon of all, forgets them, that labour most of all for it. It is a very judas: for whom it kisseth, it betrayeth unto Satan. The delights of sin go down pleasantly, as wine doth at first; but at last, they bite like a serpent: Oblectant sensum, sed interficiunt spiritum: they delight the sense, but slay the soul. If we be not moved to leave this life, in respect of the miseries (whereof it is full:) yet ought we to be willing to forgo it, in regard of the infinite happiness, which death brings us unto, in the world to come. Here we are but members of the Church militant, where is nothing but combating: there we shall be parts of the Church triumphant, where is nothing but rejoicing. Here we sow in tears, but there we shall reap in joy. All the riches and pleasures of this life, are nothing in comparison of eternal felicity: for no tongue created, either of Man or Angel, can express the joys of heaven; no imagination conceive, nor understanding comprehend them: for Christ himself saith, Nemo scit, nisi qui accipiet; No man knows them, but he that enjoys them; such is the infinite value, glory, and majesty, of the felicity prepared for us in heaven, (which is the accomplishment of all our hope.) Thus recounting the vanity of this world, the miserable state of this life, and the inestimable blessedness of the life to come, let us with the Apostles and Prophets cry: O miserable man that I am, who shall deliver me from this body of death? My soul thirsteth for thee, O God, when shall I go, and appear before the presence of the living God? I desire to be dissolved, and to be with Christ. Come quickly, Lord jesus, come quickly. The GOD of all power and mercy, increase in our hearts a desire of this learning, that we may live in his fear, and die in his favour, whereby we may live for ever, Amen. CHAP. 13. Against the love of the world, which is the second cause that lets us from dying willingly. THe love and respect man bears to the pleasures and vanities of this world, is not only of itself a strong impediment and let to our willingness to death, and to the service of God; but a general cause also, and as it were, a common ground to all other impediments; whatsoever other excuses are pretended: for when the Noble men of jewry refused to confess Christ openly, Saint john uttereth the true cause thereof to be, for that they loved the glory of man, more than the glory of GOD, john chap. 12. This may be confirmed by that most excellent Parable of the Seed, The exposition of the Parable of the Seed. which concerns three sorts of persons: 1. Highway. the first sort of which, our Saviour compareth to a Highway, wherein all seed of life that is sown, either withereth presently, or else is eaten up by the birds of the Air; that is, by the Devils, in such careless men, as contemn whatsoever is said unto them. 2 Rocky ground. The second sort, are compared to Rocky grounds, in which, for lack of deep root, the seed that falleth, continueth not: whereby are signified light & unconstant persons; that now chop in, and now run out: now are fervent, and by and by, keycold again; and so in time of temptation they are gone. 3 Good ground, but full of thorns. The third sort are compared to a Field, wherein the seed of life groweth up, but yet there are so many thorns about the same (which be the cares, troubles, miseries, and deceivable vanities of this life) as the good corn is choked up, and bringeth forth no fruit. Where the Gospel is preached, received and professed, and doth not fructify in our hearts, to bring forth a virtuous life, there the seed is choked with the love & care of this world: so that the fault is neither in the sour, nor in the seed, but only in the ground. This Parable containeth six points. 1 How this world, and the commodities thereof, are mere vanities. First, how, and in what sense, this world, and the vanities thereof, are mere vanities in themselves, and of no value: and therefore ought not to let us from serving of God, and from so great a matter, as is the Kingdom of Heaven. 2 Deceptions. Secondly, how they are not only vanities and trifles; but also Deceptions, deceits, and fallacies, not performing those trifles, which they do promise. 3 Pricking thorns. Thirdly, how they are spinae, that is, pricking thorns, albeit to worldly men, they seem to be most sweet and pleasant things. Fourthly, 4. Miseries and afflictions. how they are Aerumnae, miseries and afflictions. Fifthly, quomodo suffocant, 5. How they do strangle the possessor. how they strangle or choke their possessors. Sixtly, 6. How they are to be used without danger. how we may use them notwithstanding without these dangers and evils, to our great comfort, gain, and preferment. That all the pleasures, How all the pleasures of the world are mere vanities. delights, and goodly shows of this world are mere vanities, is proved by the testimony of King Solomon, who tasted and proved them all, of his own experience and practice: yet after all this, he pronounced at last, this sentence of it all, Vanitas vanitatum, & omnia vanitas: by vanity of vanities, meaning the greatness of this vanity, above all other vanities, that may be devised. Saint john maketh an earnest exhortation to all wise men, never to entangle themselves with the love of worldly affairs: for, Mundus transit & concupiscentia eius: the world is transitory, and all that is to be desired therein, is vain, uncertain, and not permanent. This transitory vanity, The general branches of worldly vanities. he reduceth to three general heads or branches, saying, Whatsoever is in the world, is either, Concupiscence of the flesh, or concupiscence of the eyes, or pride of life. Under concupiscence of the flesh, Concupiscence of the flesh. he comprehendeth all sensual pleasures, used in cherishing & pampering of the flesh. Under the second, 2 Concupiscence of the eyes. all beauty and bravery of riches. Under the third, 3 Pride of life. is signified the vanity of Ambition, in worldly honour and estimation. Three principal vanities. These are three general and most principal vanities of this life, wherein worldly men do weary out their brains: to wit, Ambition, Ambition, covetousness, carnal pleasures. Covetousness, and carnal pleasures: Whereunto all lesser vanities are addressed, as to their Superiors. To Ambition belong these six members. To Ambition and pride of life, belong these six members. First, Vainglory, which is a certain disordinate desire, 1. Vainglory. to be well thought of, well spoken of, praised, and glorified of men. What a vanity, what a misery is this, to depend on other men's mouths: to cast thy travels into the wind of men's mouths, where every flatterer may rob thee of them? It is a miserable thing, for a man to be a windmill, which grindeth not but as the blast endureth: so praise the vainglorious man, & ye make him run; if he feel not the gale blow, he is out of heart. How many have we seen puffed up with men's praises, and almost put besides themselves for joy thereof? who afterwards being brought down with a contrary wind, have been driven in a manner to desperation by contempt. 1 Worldly honour and promotion. The second vanity that belongeth to ambition, is desire of worldly honour, dignity, and promotion. This is a great matter in the sight of a worldly man: this is a jewel of rare price, and worthy to be bought with any labour, travel, or peril whatsoever: the love of this, letteth infinite men daily, from embracing the means of their salvation. Nolite esse puert sensibus: Be you not children in understanding. It is the fashion of children, to esteem more of a painted babble, then of a rich jewel. And such is the painted dignity of this world, gotten with much labour, maintained with great expenses, and lost with intolerable grief & sorrow. For better conceiving whereof, ponder with thyself any state of dignity, that thou wouldst desire, and think how many have had that before thee: and what are now become of all those great Emperors, Kings, Princes, and Prelates, which rejoiced so much at their advancement? Who talketh, or thinketh of them now? Are they not forgotten, and cast into their graves long ago? And do not men walk boldly over their heads now, whose faces might not be looked on, without fear in their life? What then, have their dignities done them good? Saint Paul so much despised worldly honour in this life, as that he made less account thereof, then of common dung. Most vain then, is the pursuit of this worldly honour, which neither contenteth the mind, nor easeth the pained body, nor continueth with the possessor, nor leaveth behind it, any benefit or contentation. The third vanity that belongeth to Ambition or pride of life, 3 The vanity of worldly Nobility. is Nobility of flesh and blood: a great pearl in the eye of the world, but in deed, and in itself, and in the sight of God, a mere trifle & vanity. Which job well understood, when he said, I said unto rottenness, Thou art my father; and unto worms, You are my mother and sisters. He that will behold the Gentry of his ancestors, let him look into their graves, and see whether job saith true or no. True Nobility was never begun but by virtue, and therefore as it is a testimony of virtue in the predecessors: so ought it to be a spur to virtue in the successors: And he which holdeth the name thereof by descent only, without virtue, is a mere monster in respect of his ancestors: for that he breaketh the limits and nature of Nobility: such have their glory only from their nativity, from the belly, and from their conception. It is a miserable vanity to beg credit of dead men, whereas we deserve none ourselves: to seek up old titles of honour from our ancestors, we being utterly uncapable thereof, by our own base manners and behaviours: to seek up this and that old title of honour, to furnish his style withal, is very idle and base. 4. The vanity of worldly wisdom. The fourth vanity to Ambition or pride of life, is worldly wisdom: whereof the Apostle saith, The wisdom of this world is folly with God. If it be folly, then great vanity, to delight and boast so much in it, as men do. The fashion of worldly wise men, is, to condemn the wisdom of God, till against their wills they be forced to cry: Nos insensati vitam illorum estimabamus insaniam: We fond men esteemed the lives of Saints, as madness. Vain then and of no account, is the wisdom of this world, except it be subject to the Wisdom of God. The fifth vanity belonging to pride of life, 5. The vanity of beauty. is corporal beauty, whereof the wise man saith, Vain is beauty, and deceivable is the grace of a fair countenance. Which David understood well enough, when he said, Turn away my eyes, O Lord, that they behold not vanity. This is a singular great vanity, dangerous and deceitful: but yet greatly esteemed of the children of men, whose property is to love vanity: but he that remembers what foul dross lies under a fair skin, will be little in love therewith. GOD hath imparted certain sparkles of beauty unto his creatures, thereby to draw us to the consideration and love of his own beauty, whereof the other is but a shadow: from whence in deed all creatures do derive their beauty. What can be more vanity than this? what more madness, then either to take a pride thereof, if we have it ourselves, or to endanger our souls for the same, if we behold it in others? The sixth vanity belonging to pride of life, 6 Vanity of Apparel. is the glory of fine apparel: against which the Scripture saith, In vestitu ne gloriaris unquam. Never take pride and glory in apparel: for that is, as if a beggar should glory and take pride of the old clouts, that do cover his sores. The second general 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: Give commandment to the rich men of this world, not to be highminded, nor to put confidence in the uncertainty of their riches; for, riches shall not profit a man in the day of revenge, that is, at the day of death and judgement. Which doth evidently declare the great vanity of worldly riches, which can do the possessor no good at all, when he hath most need of their help. Rich men have slept their sleep, and have found nothing in their hands: that is, rich men have passed over this life, as men do a sleep, imagining themselves to have golden mountains and treasures, wherewith to help themselves, in all needs that shall occur: and when they awake (at the day of their death) they find themselves to have nothing in their hands that can do them good. In respect whereof, the Prophet Baruch asketh this question, Where are they now, which heaped together gold and silver, and which made no end of their scraping together? & he answereth himself immediately▪ Exterminati sunt et ad inferos descenderunt, they are now rooted out, and are gone down unto hell. To like effect saith Saint james, Now ye rich men, do you weep and wail, and howl in your miseries that come upon you: your riches are rotten, and your gold and silver is rusty: and the rust thereof shall be in testimony against you; it shall feed upon your own flesh, as if it were fire: you have hoarded up wrath to your own selves in the last day. If wealth then be not only so vain, but also so perilous, what vanity is it for men, to set their minds so upon it? which S. Paul esteemed no better, then as the dung of the earth. What a base thing is it for a man, to tie his love thereunto: and to glue his heart and soul unto a piece of earth? We came naked into the world, and naked we must go forth again: when the rich man dieth, he shall take nothing with him: but shall close up his eyes and find 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 eternal perils of their souls. Qui diligit aurum, non iustificabitur: Woe be to you rich men, for you have received your consolation in this life. Saint Paul saith generally of all, and to all, They which will be rich, do fall into temptations; and into the snares of Satan, and into many unprofitable and hurtful desires, which do drown them in everlasting destruction and perdition. What can be more effectually spoken, to dissuade from the love of riches? Many excuse themselues by the pretence of Wife and Children, The pretence of Wife and Children refuted. and that they do but provide for their sufficiency. As if where God's service and their own salvation cometh in question, Christ would admit any such excuse? Ought we to love wife or children so much, as to endanger our souls for them? What comfort can it be to an afflicted father in Hell, to remember that by his means, his wife and children live wealthily in earth, and that for his eternal woe, they enjoy some few years pleasure. This is a vanity and a mere deceit of our spiritual enemy: for within one moment after we are dead, we shall no more care for Wife and Children, than for a mere stranger. When death comes, then are we to departed to that place where flesh and blood holdeth no more privilege, nor riches have any power to deliver. 3 Concupiscence of the flesh. The third Branch of worldly vanities, is, Concupiscence of the flesh, which containeth all worldly pleasures, and carnal recreations of this life. Woe be unto you, that now live in fill and satiety; for the time shall come, when you shall suffer hunger. Christ speaking to the Apostles, and by them to all other, saith, You shall weep and mourn, but the world shall rejoice, making it a sign disiunctive, between the good and the bad: that the one shall mourn in this life, and the other rejoice & make themselves merry. In respect whereof, we are willed to pass over this life in carefulness, watchfulness, fear & trembling. Sollicitum ambulare cum Deo. To walk carefully, and diligently with God. Beatus homo qui semper est pavidus: happy is the man, which is always fearful. Risus dolore miscebitur, & extrema gaudii luctus occupate; laughter shall be mingled with sorrow, and mourning shall ensue at the latter end of mirth. Vniversa vanitas, omnis homo vivens: the life of such worldly-minded men, containeth all kind of vanity: that is to say, vanity in Ambition; vanity in riches; vanity in pleasures; vanity in all things they most esteem: therefore Vae vobis, qui trahitis iniquitatem in funiculis vanitatis: Woe unto you that do draw iniquity in the ropes of vanity. These ropes, are those vanities of vainglory, Promotion, Dignity, Nobility, Beauty, riches & delights, which always draw with them some iniquity and sin. Beatus vir qui non respexit in vanitates & insanias falsas. Blessed is the man, that hath not respected vanities, and the false madness of this world. The second part of the Parable showeth, How worldly vanities are deceits. how this world, with the commodities thereof, are not only vanities, but also deceits: for that indeed they do not perform unto their followers, those idle vanities and trifles, which they do promise. Can there be a greater deceit, then to promise renown (as the world doth to her followers) and to forget them as soon as they are dead? Who now remembreth one of 10000 jolly fellows, that have been in this world? who once thinks or speaks of them now? hath not their memory perished with their sound, as the Prophet foretold? Did not job promise truly, that, their remembrance should be, as ashes trodden under foot? and David, that they should be as dust, blown abroad with the wind? Infinite are the deceits and dissimulations of the world. It seemeth goodly, fair and gorgeous in outward show: but when it cometh to handling, it is nothing but a feather: when it cometh to sight, it is nothing but a shadow: when it cometh to weight, it is nothing but smoke: when it cometh to opening, it is nothing but an Image of plaister-worke; full of old rags and patches within. O miserable and most deceitful world, saith Saint Augustine! whose sorrows are certain, and pleasures uncertain: whose pains are permanent, and repose transitory: whose toils are intolerable, and rewards most contemptible: whose promises are princely, and payments beggarly: whose miseries are void of all consolation, and whose happiness is mingled with all kind of misery. It hates them, that love it: deceives them that trust it: afflicts them, that serve it: reproacheth them, that honour it: damns them, that follow it: and soon of all forgets them, that labour most of all for it: upon great cause then said the Prophet David, O you children of men, how long will ye be so dull hearted! Why do you love vanity, and seek after a lie? He calleth the world, not a liar, but a lie itself, for the exceeding great fraud and deciet which it useth. How pleasures of the world are thorns How pleasures of the world, are Thorns, for that, with the pricks of their careful cogitations, they tear and make bloody the minds of worldly men: for even as a man's naked body, tossed and tumbled among Thorns, cannot but be torn and made bloody with the pricks thereof: so a worldly man's soul, beaten with the cares and cogitations of this life, cannot but be vexed with restless pricking of the same, and wounded also with many temptations of sin which do occur. This doth Solomon signify, when he doth not only call the riches and pleasures of this world, Vanity of vanities, that is, the greatest of all other vanities: but also affliction of spirit. Of all the miseries and vexations that God layeth upon worldlings, this is not the least, to be tormented with the cares of that thing, which they esteem their greatest felicity. Which notwithstanding like an unmerciful tyrant, gives them no rest either by day or by night. The fourth point of the Parable: how this word, Misery and calamity. Aerumna, that is, misery & calamity, may be verified of the world, and of the felicity thereof. Among many other miseries, the first, and one of the greatest, 1. Brevity. is the brevity and uncertainty of all worldly prosperity. O how great a misery is this unto a worldly man, that would have his pleasures constant, and perpetual! O death, how bitter is the remembrance of thee, unto a man that hath peace in his riches! 2 Discontentment. Another misery joined to the prosperity of this world, is the grievous counterpoise of discontentments, that every worldly pleasure hath with it. The possession of riches, Riches. is accompanied with infinite fears and cares. The advancement of honours, Honour. is subject to all miserable servitude, that may be devised. The pleasure of the flesh, Pleasure. though it be lawful and honest, is yet accompanied with tribulation of the flesh: but if it be with sin, a thousand times more it is environed with all kind of miseries: 3 Miseries of body. who can reckon up the calamities of our body? so many diseases, so many infirmities, so many mischances, so many dangers? Of mind. Who can tell the passions of our mind, that do afflict us; now with sorrow, now with envy, now with fury? Of goods. Who can recount the adversities & misfortunes that come by our goods? Of neighbours. Who can number the hurts and discontentations, that daily ensue upon us from our neighbours? one calleth us into Law for our goods: another pursues us for our life: a third by slander impugneth our good name: so that, there are not so many days, nor hours in our lives, as there are miseries and contrarieties in the same. And more than this; The prerogative of evil. the evil hath this prerogative above the good in our life, that one defect only overwhelmeth and drowneth a great number of pleasures together: As if a man had all the felicities heaped together, which this world could yield, and yet had but one tooth out of tune, all the other pleasures would not make him merry. GOD shall rain snares upon sinful men, Pluet super eos laqueos: that is, God shall permit wicked men to fall into snares, which are as plentiful in the world, as drops of rain from heaven. Temptations and dangers. Every man almost is a deadly snare unto a carnal & loose-hearted man: every sight that he seethe: every word that he heareth: every thought that he conceiveth, etc. all are snares to draw him to destruction, that is not watchful. Facility of sinning. The last, and greatest misery of all others in this life, is, the facility, whereby worldly men do run into sin, and make no scruple of the matter, as job saith, Bibit quasi aquam, iniquitatem, he suppeth up sin, as it were water, that is, with great facility, custom and ease, adventureth he upon any kind of sin that is offered him, as a man drinketh water when he is a thirst. The fifth point of the Parable: How the world choketh & strangleth us. how the love of the world choketh and strangleth every man whom it possesseth, from all celestial and spiritual life: for that it filleth him with a plain contrary spirit, to the Spirit of God. Si quis Spiritum Christi non habet, hic non est eius: If any have not the Spirit of Christ, that man belongs not unto him. The effects of the Spirit, are Charity, joy, Peace, Patience, etc. The effects of the spirit of the world, are fornication, uncleanness, wantonness, etc. Whoso desireth to be a friend of this world, is thereby made an enemy to God: therefore, nolite conformari huic seculo: nolite diligere mundum, neque ea quae in mundo sunt: so that we may neither love it, nor conform ourselves unto it, under the pain of the enmity of God, and of eternal damnation. Seeing then this world is such a thing as it is; so vain, so deceitful, so troublesome, so dangerous; who would be deceived, or alured with the vanity thereof, or be stayed from the noble service of God, by the love of so fond a trifle as is this world? How we may avoid the dangers of the world. The sixth point of this Parable, how we may avoid the dangers of the world, and use them to our own gain & commodity. The only way, is, to use the refuge of birds, in avoiding the dangerous snares of Fowlers, that is, to mount up into the air, and so to fly over them all: Frustrà iacitur rete, ante oculos pennatorum, the net is laid in vain, before the eyes of such as have wings and can fly. And as the Fowler hath no hope to catch the bird, except he can allure her to pitch and to come down: so hath the Devil no way to entangle us, but to say, as he said to Christ, Mitte te deorsum, throw thyself down upon the baits which I have laid: eat and devour them, enamour thyself with them, tie thine appetite unto them, and the like: which gross and open temptation, he that will avoid, by contemning the allurements of these baits, by flying over them, by placing his love & cogitations in the mountains of heavenly joys & eternity: he shall easily escape all dangers and perils. S. Paul passed over these dangers, when he said, that he was now crucified to the world, & the world unto him; and that he esteemed all the wealth of this world, as mere dung: and albeit he lived in the flesh, yet lived he not according to the flesh. Which glorious example if we would follow, in contemning & despising the vanities of this world, and fixing our minds on the noble riches of Gods eternal Kingdom to come: the snares of the Devil would prevail nothing at all against us in this life. Now how to use the riches and commodities of this world to our advantage, Christ hath plainly laid down the means, saying, Facite vobis amicos de Mammona iniquitatis: Make unto you friends of the riches of iniquity. How easily then, may rich men be happy, if they will? & what a plentiful harvest may they reap to themselves, if they were wise, having such store of seed by them, and so much ground offered them daily to sow it in? O you rich men, therefore, deceive not yourselves; for what a man soweth, that shall he reap, Rom. CHAP. 14. 14 Against procrastination. Our conversion is made harder by delay. LEt us turn to the Lord, and put not off from day to day: for many inconveniences ensue procrastination. If we do sleep in security, and accustom ourselves with sinning, our custom will wax to be our nature, and hard will it be to rise from sin, in which we have been so long and so deeply buried: for continuance of sin bringeth custom, which having gotten root in us, will hardly be rooted out of us. Secondy, the longer we persist in our sinful life, the further off is God's help from us, and the more doth he pluck his grace and assistance from us: for by delay, we exasperated God's justice, and heap vengeance on our own heads. Thirdly, by longer custom of sin, the habit is more deeply rooted in us: and the power and kingdom of the devil more established & confirmed in us: our mind more infected: our judgement more weakened: our good desires extinguished: our passions confirmed: our body corrupted: our strength diminished, and all our whole Commonwealth the more perverted. Fourthly, it is dangerous, in respect of the sudden taking away of man, who is often so suddenly smitten, that he hath no time to think upon God, much less to call upon him with true repentance. The fifth danger is, that in driving off to the last hour, we shall find hard time then to turn unto God: for sickness will sore disquiet us: Satan will extremely tempt us: Friends with talking and craving will molest us: the terror of our ugly conscience will astonish us: so that it will be very hard to be rightly mindful of our end, and in our extremity to call to God for mercy. Miserable is that soul, which placeth the anchor of his eternal wealth or woe, upon so tickle a point, as is his conversion at the very last hour. It is said to be tickle, in regard all Divines speak very doubtfully of it: and albeit they do not absolutely condemn it in all, but do leave it as uncertain unto Gods secret judgement: yet do they incline unto the negative part, and do allege four reasons. The first, for that the extreme fear and pains of death, which are most terrible, do not permit a man commonly, so to ga-gather his spirits and senses at that time, as is required, for the treating of so weighty a matter with Almighty God, as is our conversion and salvation: for scarcely can any fix his mind earnestly upon heavenly cogitations at such time, as he is but troubled with the passions of Colic or Stone, or other sharp diseases: how much less in the anguishs of death. The second is, for that the conversion which a man makes at the last day, is not for the most part voluntary, but upon necessity, and for fear. The third reason, for that the custom of sin cannot be removed upon the instant, being grown now (as it were) into nature itself: for which cause God saith to evil men by the Prophet jeremy: If an Aethiopian can change his black skin, or a Leopard his spots, then can you also do well, having learned all days of your life to do evil? The fourth cause is, for that the acts of Virtue themselves cannot be of so great value with God in that instant, as if they had been done in time of health before: for what great matter is it, then to pardon thine enemy, when thou canst hurt him no more? To give thy goods away, when thou canst enjoy them no longer? To abandon thy Concubine, when of force thou must forsake her? To leave to sin, when sin leaveth thee? He is a careless and a graceless man, who knowing all this, will venture notwithstanding the eternity of his salvation and damnation, upon the doubtful event of his final repentance. But what ingratitude and injustice is this towards Almighty God, having received so many benefits from him already, and expecting so great a matter hereafter, as is the Kingdom of Heaven: to appoint out the least, last, and worst part of thy life unto his service: and that whereof thou art most uncertain, whether it shall ever be or never; or whether God will accept it or no. What Law, justice, or equity is this, that after thou hast served the World, Flesh and Devil, all thy youth and best days; in the end to come & thrust thine old bones, defiled and worn out with sin, into the dish of thy Creator: his enemies to have the best, and he the leave? The only way therefore to escape this dangerous and uncertain point, is, Esay 55. to convert in time: to seek unto GOD while he may be found; to call upon him, while he is near at hand. CHAP. 15. Against mistrust in God's mercy. THis is that great and main impediment, that stoppeth the conduits 〈…〉 Gods holy grace, from flowing into the Soul of a sinful man: for there cannot be a greater dishonour to GOD, nor any thing more displeasing to him, then to doubt of his mercy, whose heart is more tender towards us, than the heart of any mother can be to the only child and infant of her womb: for thus he saith to Zion, which for her sins began to doubt, lest he had forsaken her: Can the mother forget her own infant? or can she not be merciful to the child of her own womb? If she could, yet can I not forget or reject thee: behold, I have written thee in the flesh of mine own hands. As the Father pitieth his own children, so doth the Lord take mercy upon us: he knoweth whereof we be made, he remembreth that we are but dust. God will not despise the work of his own hands. I am he, I am he (saith the LORD) that for mine own sake will do away thine offences, and will no more think of thy sins, Esay 43. As surely as I live, I will not thy death, but rather that thou shalt be converted and live, Ezech. 33. Nunquid voluntatis meae est, mors impit? Have I any pleasure in the death of a sinner? saith the Lord. GOD, by his Prophet jeremy, complaineth grievously, Esay 1. that men will not accept of his mercy offered, saying, Turn from your wicked ways, why will ye dye, O you house of Israel? GOD so loved the world, that he gave his only begotten Son to the death to redeem us, Special arguments of Gods exceeding love. that whosoever believeth in him, should not perish, but have life everlasting: The sum of the Gospel. hereunto all the Prophets bear witness, that whosoever shall believe in him, by his name, he shall have remission of sins, and withal eternal life. God gave his Son to redeem us, even then when we were his enemies: and if when we were his enemies, we were reconciled unto GOD, by the death of his Son; much more being reconciled, shall we be saved by his life. Christ came not into the world, to condemn the world, but to save it: he came not to call the righteous, but sinners to repentance. CHAP. 16. The promises of God to sinners that repent, are manifold, absolute, and universal. Whosoever shall departed from his evil ways, and turn unto me (saith the Lord) I will receive him. Behold here the the universality of all people and persons, without excluding any. At what time soever a sinner, doth repent him of his sin, from the bottom of his heart, I will put away all his wickedness out of my remembrance (saith the Lord:) see the universality of all times and seasons without exception. Leave off to do perversely, and then do you come and find fault with me, if you can: For if your sins were as red as Scarlet, they shall be made as white as Snow. Consider here the universality of all kind of sins, be they never so grievous, so horrible, or heinous. As nothing doth more exasperated theyre of God, than the depriving of his Majesty of that most excellent property, wherein he chief delighteth and glorieth, which is, his infinite and unspeakable mercy: so nothing doth more assure us of God's mercy & favour towards us, then that he is our Creator and Father: which two words, the one of love, the other of power, takes away all doubt of being denied any thing, that we shall ask in his name, with Faith. This blessed name of Father (in God) doth import unto us, by his own testimony, all sweetness, all love, all comfort, all fatherly providence, care and protection: all certainty of favour, all assurance of grace, all security of mercy, pardon and remission of our sins, whensoever unfeignedly we turn unto him: for never sinner repent, that was not pardoned; never any that returned unfeignedly, that was not mercifully accepted. Three things there are (saith S. Bernard) wherein my hope consisteth, and whereby it is made invincible. 1 Charitas vocationis. First, in the exceeding love and charity of him, that calleth us to him by repentance. 2 Veritas promissionis. Secondly, the infallible truth and certainty of his promise, which he maketh to us of pardon and mercy. 3. Potestas redditionis. Thirdly, the endless power and ability he hath, to perform whatsoever he promiseth. Therefore if thou be'st ready to breathe out thy soul and Spirit, fear not to repent: for God's mercy is not restrained, by the shortness of time. CHAP. 17. How one should demean himself, when sickness beginneth. THe first and principal thing religiously to be remembered in the beginning of sickness, is, that the soul do call herself to a serious account of sins passed, of the evil committed, and the good omitted, remembering that of the Prophet, Psal. 32.9. I will confess against myself mine own unrighteousness. In all extremities, our chiefest care aught to be, by Prayer to call upon God for help, and religiously to commend ourselves and souls unto God. A joyful lifting up of the heart to the Throne of grace, makes us willing to renounce the world; and to resign ourselves over unto his divine pleasure, to whose will we ought with patience, meekly to submit ourselves, both for our continuance in this life, and for our deliverance out of this life. CHAP. 18. The disposing of blessings temporal. HIs sins by the sick party confessed: his soul religiously commended to GOD: his desire to live or die, referred to the divine providence: an orderly disposing of those temporal blessings, which God hath lent us, is very convenient for every Christian (specially in time of health:) and nothing ominous, as some have timorously doubted. This disposing of blessings temporal, maketh us not to dye the more quickly, but the more quietly. We show our thankfulness to God, and charity to men, when we become beneficial unto others, remembering whose saying it was: It is a blessed thing to give, Acts 20. Then is he with a free and willing mind to yield and render his soul into the hands of Almighty God his Creator, who of his infinite mercy redeemed him by the death and Passion of his dear Son jesus Christ our only Saviour and Redeemer: in whose only merits is his last repose at parting. And so, laying aside all earthly respects, as having now no more to do with the things under the Sun, to commend his body to Christian burial, and his soul to his merciful Redeemer. CHAP. 19 It is necessary for the sick, after an orderly disposing of his worldly goods, and leaving all worldly thoughts, to apply his mind to Prayer and godly Meditations. Prayer. THe sweetest incense we can offer, is our devotion by Prayer. The lifting up of our hands, will be as an evening sacrifice: he healeth our sicknesses, and forgiveth all our sins, Psal. 103. God looks that we should send up our prayers to him, that he might send down his mercy to us. Prayer in time of trouble, is commanded with a promise: Call upon me saith the Lord, in the time of trouble, and I will hear thee, and thou shalt glorify me, Psal. 50.15. Psalms in time of affliction, have a special & peculiar grace to move devotion. Proper and peculiar Psalms for the sick. Put me not to rebuke, O Lord, Psal. 38. Have mercy upon me, O Lord, Psal. 51. Hast thee to deliver me, O God, Psal. 70. In thee, O Lord, have I put my trust, Psal. 71. I will cry unto the Lord with my voice, Psal. 77. Out of the deep have I called unto thee, O Lord, Lord, hear my voice, Psal. 130. In his meditations, let him meditate upon the joys of Heaven, Meditations. touching which, no tongue created either of Man or Angel can express them, no imagination conceive, nor understanding comprehend them: for Christ himself saith, Nemo scit, nisi qui accipiet: No man knows them, but he that enjoys them; such is the infinite value, glory, and Majesty of the felicity prepared for us in heaven. Secondly, to call to mind the unspeakable love of GOD towards man in general, as that, God so loved the world, that he gave his only begotten Son to the death, to redeem us, even then, when we were his enemies: and if when we were his enemies we were reconciled unto God, by the Death of his Son; much more being reconciled, shall we be saved by his life. Thirdly, to call to mind the unspeakable love of God towards ourselves in particular, both in our Creation, Redemption, Sanctification and justification. Fourthly, to meditate upon the Passion of Christ, namely, how he suffered the death of the Cross with extreme reproach and contumely: besides most grievous torments both in soul and body, that he might to the utmost endure the punishment due to our sins: Fear not, therefore (saith Christ) fear not thy sins, for I am the remission of sins: fear not darkness, I am the light: fear not death, I am the life: whosoever cometh to me, shall never see death. Fifthly, to meditate upon his descending into Hell: how that in his soul he suffered such extreme and fearful torments, and everlasting punishments, as that by a local descending into hell, he could not possibly have endured more. Sixtly, to meditate upon Christ's Resurrection: how by his rising again, he overcame Death, Hell, Sin, and the Devil himself; and so by his Resurrection, he triumphed over Death, clothed us with his Righteousness, reconciled us to his Father, and made us heirs of his everlasting Kingdom. Lastly, to meditate upon the Ascension of Christ; how that he is gone up to Heaven with great glory, thereby to open a way for us, against ourselves come to possess it after death, and body and soul together, after the Resurrection. It is nothing that we do suffer, in respect of that, which Christ suffered for us: for whatsoever we suffer, Christ suffered more for us: therefore there is nothing, that can be too much or too dear, for us to bestow upon Christ. CHAP. 20. To visit the sick, is a high work of mercy. THat care is thought of greatest importance, which is employed in helping those, who are least able to help themselves: and yet have most need of ghostly direction: this duty specially concerns them, to whom God hath committed the charge of souls: therefore it is greatly to be wished, that like as the Serpent, that old enemy of mankind, who the shorter his time is, the fiercer his wrath is, and himself the more busy: so those who should feed Christ's Lambs, would now be the more careful to keep them from this devouring Lion: and to present them sound in Faith, and joyful in hope, unto the great Shepherd of their souls: which is done, partly by exhortation, partly by Prayer. Tediousness of discourse, may soon weary the weak party: In exhortation these things are to be observed. few words well ordered, avail most: impertinent speeches are very unfit: a premeditated exhortation, after information taken of the disposition of the sick, is very behooveful. CHAP. 21. A Prayer at the first visiting of the Sick. Prayer. MOst gracious God, we humbly beseech thee, to look upon this thy Servant with the eyes of thy mercy: to grant him patience in his troubles, comfort in his afflictions, and strength in thy mercies: Defend him, O Lord, from the danger of the enemy: keep him in thy protection & safeguard: and send him deliverance at thy good will and pleasure, through jesus Christ, our only Saviour and Redeemer. Amen. CHAP. 22. A confession to be used of the sick by himself. ALmighty and most merciful Father, I acknowledge my great and grievous offences committed against thy Divine Majesty. I have not (as I ought) loved thee above all things: I have not sincerely worshipped thee: I have not honoured thy Sacred name: I have not sanctified thy Sabbath: I have not done due reverence to my Parents and Governors: I have borne deadly hatred: I have lived unchastely: I have taken my neighbour's goods: I have depraved his good name: I have coveted contrary to thy commandment: for all which, I humbly crave mercy of thee: for these and all other my sins known and unknown, which I have committed since the day of my birth, I do with an humble & penitent heart, ask pardon and forgiveness of them, even for the merits of thy dear Son jesus Christ our only Saviour and Redeemer: in whose name I pray, as he himself hath taught us, saying: Our Father which, art in Heaven, etc. O Lord jesus, who art the Resurrection and the life, in whom, whosoever believeth, shall not perish, but have life everlasting: I neither desire the continuance of this life, nor a more speedy deliverance out of this world, then shall stand with thy good will and pleasure, to which I humbly refer myself: do with me (most merciful Saviour) according to the riches of thy goodness: through thee, have I been helped, ever since I was borne: thou art he that tookest me out of my mother's womb, and hast preserved me to this hour: it grieveth me, that I have so often offended thee: and I am the more grieved, that I can grieve no more than I do, considering the grievousness of my offences towards thee. CHAP. 23. A Prayer by the sick party against the fear of death. O Lord, Father of mercy, and God of all consolation, hear me thy distressed creature: the fear of death is fallen upon me; I fear, I faint, Lord, be thou my helper. I find that death is dreadful to nature, shield me under the shadow of thy wings: strengthen my weakness, by thy power; my wavering, by thy promises; which art wont to hear and help them that call upon thee in the day of trouble: the day of trouble and heaviness is come upon me: to thee I call, in thee I trust: though frail flesh begin to shrink; yet grant, most merciful Lord, that faith in thy most blessed Passion may never decay in me: that hope may never fail me, but that the comfortable expectation of a better life to come, may revive & raise up my pensive soul: when strength faileth me, and the light of mine eyes is gone: grant, Lord, that my heart may call upon thee, and say, Lord jesus, receive my Spirit, which livest and reignest with the Father and the Holy Ghost, one God world without end, Amen. CHAP. 24. A Prayer for the sick. O Eternal God, and most gracious and merciful Father, I humbly beseech thee, to look upon this thy servant with the eyes of mercy: show him thy mercy, and grant him thy salvation: g●●● him comfort and confidence in thee, and in thy Word: establish his heart, that his trust may be ever in thee: impute not unto him, his former sins and offences, but cover his iniquities with the righteousness of thy dear Son: defend and strengthen his soul against all the assaults and deadly subtleties of our restless enemy: deliver him from his tyranny, and keep him in thy protection & safeguard: draw nigh unto his soul, and save it: show him the light of thy countenance, and be merciful unto him, and save him, for thy mercy's sake: and since, O heavenly Father, thou didst in thy love towards us (even when we were thine enemies) give thy most dear beloved Son to the Death to redeem us: power into his heart, I humbly beseech thee, a true & lively faith, whereby he may take hold upon our perfect righteousness which is in Christ, and so be made partaker of the merit of his Death and Resurrection: suffer not the apprehension of death to discourage him: but give him grace and courage, cheerfully to attend his death; willingly to obey thy will; and patiently to endure this thy visitation: that after this painful life ended, he may dwell with thee in life everlasting, through the merits of thy Son jesus Christ our only Saviour and Redeemer. Amen. CHAP. 25. A form of leaving the sick to God's protection. Psalm 20.1. The Lord hear thee in the day of trouble: the name of the God of jacob defend thee, send thee help from his Sanctuary, and strengthen thee out of Zion: grant thee thy hearts desire, and fulfil all thy mind. Save (Lord) and hear us, O King of Heaven, when we call upon thee. jesus the Son of the living God, put his Passion between thy sins, and the judgement to come. Amen. CHAP. 26. The manner of commending the sick, into the hands of God, at the hour of Death. GOd the Father, who hath created thee, preserve and keep thee: God the Son, who hath redeemed thee, aid and strengthen thee: God the Holy Ghost, who hath sanctified thee, assist thee in all thy trials, and lead thee the way into everlasting peace. Amen. Christ that died for thee, keep thee from all evil. Christ that redeemed thee, strengthen thee in all temptations. Christ jesus, that rose from the dead, raise thy body and soul in the resurrection of the just. Christ that sitteth at the right hand of God in heaven, bring thee into everlasting joy. Amen. CHAP. 27. A Prayer for the sick, at his departing out of this life. MOst merciful Father, we commend unto thee, this thy Servant the work of thine own hands: we commend unto thee his soul, in the merits of Christ jesus his Redeemer: accept, O Lord, thine own creature: forgive, we beseech thee, whatsoever hath been committed by humane frailty: and command thine Angels to conduct him to the land of everlasting peace: preserve, O Lord, the soul of thy servant, as thou didst Lot from the fire of Sodom preserve, O Lord, the soul of thy servant; as thou didst Daniel from the mouth of the Lions. Into thy merciful hands, O heavenly Father, we commend the soul of thy servant now departing: acknowledge him, we beseech thee, for a Sheep of thine own fold, and for a Lamb of thine own flock: receive him into the arms of thy mercy, knowing that the thing cannot perish, which is committed to thy charge. O most merciful jesus, receive, we beseech thee, his Spirit in peace. Amen. CHAP. 28. The blessing of the sick, when he is giving up the Ghost. CHrist jesus absolve thee from all thy sins. Christ jesus, remit all the evil, that thou hast any ways committed. Christ jesus that died for thee, blot out all thy offences. Christ jesus that now calleth thee, receive thee into his heavenly Kingdom. The Lord bless thee and keep thee: the Lord make his face to shine upon thee: the Lord lift up his countenance over thee, and give thee a joyful Resurrection. Amen. Depart, O Christian Soul, in the name of God the Father, who created thee: of God the Son, who redeemed thee: of God the Holy Ghost, who sanctified thee, one living and immortal God, to whom be all honour and glory, for ever and ever. Amen. CHAP. 29. A Prayer to be used by the assembly, after the sick man's departure. O Almighty and everlasting God, seeing it hath pleased thee to take this thy servant out of the miseries of a sinful world, unto thy heavenly Kingdom: blessed be thy name both now and evermore: and we beseech thee, O Lord, make us that yet remain, to be mindful of our mortality, that we may walk before thee in righteousness and holiness all the days of our life: and when the time of our departure shall come, we may rest in thee, as our hope is, that this thy servant now doth: and that we with him, and all others departed in the faith of thy holy Name, may rejoice together in thy eternal and everlasting Kingdom, through jesus Christ our Lord. Amen. CHAP. 30. Consolation against immoderate grief for the loss of friends. TO sorrow for the death of friends, is a duty, by which, we give testimony of our natural affection: which duty, both Christianity doth allow, and examples in holy Scripture do approve. Abraham mourned for Sara his wife: all Israel, for Samuel the Prophet: the people in the Wilderness, for Aaron their High Priest: the inhabitants of Bethulia, for judith that Honourable Widow: Martha and Mary for Lazarus: the twelve Patriarches, for jacob their aged Father: David, for jonathan his trusty and faithful friend: Christ himself (saith jeremy) went not to his Sepulchre without weeping eyes: so that to mourn for the dead, is a thing natural; but not to mourn at all, is against Nature, against Christianity, against all duty. When the Apostle forbade the Thessalonians to sorrow, he did not absolutely forbid all sorrow, but sorrowing after the manner of the Gentiles; saying, Brethren, I would not have you ignorant, concerning those that sleep, to the end you may not lament, like those that have no hope. To sorrow as men without hope, is fare from the rule of Faith. Which teacheth us, that if we believe, that jesus Christ died, and was raised again: in like manner, they that sleep in jesus, God will bring them unto him. Saint Augustine saith, Contristamur, sed non sicut caetert, in deed we are sorrowful, but not as others without hope. Non culpamus affectum (saith S. Bernard) sed excessum: we blame not the affection itself, but the excess or want of moderation: and Christians, of all others, who believe the Resurrection unto a better life, should raise up themselves from over-dolefull passions. Our Saviour before his passion, seeing his Disciples sorrowful for his departure, saith unto them, If you loved me, you would rejoice, because I said, I go unto the Father, joh. 14.29. So it may be said to those that mourn, for the miss of their friends, let not your minds be too much troubled, or plunged in sorrow, because they are dead, for whom you thus lament: God hath taken them unto himself: they are gone unto their merciful Redeemer. Therefore as in all other things, so in this, a moderation should be had: yet in the best of God's Children, mourning hath not been a light passion only: for great was the lamentation, that jacob made at the supposed death of his Son joseph, when he said, I will go unto the grave to my Son sorrowing, Gen. 50.14. Great was the lamentation that David made, when news was brought him of Absaloms' end, saying, O Absalon, Absalon, my son Absalon, I would to God I had died for thee, 2. Sam. 1.17. Therefore he that said, My son, pour forth thy tears over the dead, said also, Comfort thyself. Doth God only lend us one another, and shall we grudge when he calls for his own? shall we think much to follow the example of our Saviour, who died, and died for us? Who can be a Christian, and would not be like him? or who can be like him, that would not dye after him? Can we love our friend, and not wish he might be happy? and can he be happy, and not dye? Nature knows not what she would have: we can neither abide our friends miserable in their stay, nor happy in their departure: we love ourselves so well, that we cannot be content, they should gain by our loss. If their gain exceed our loss, than our mourning for them, shows that we did only love ourselves in them: whereby our love proves injurious. That death is never to be deplored, that is seconded by immortality. Since God then hath taken them unto himself, with whom they are now happy; let him have them with cheerfulness: so shall we happily with them, enjoy God also in glory. CHAP. 31. The custom of Funerals. THe custom of Funerals, as it is ancient, so is it commendable. Abraham the father of our faith, purchased a piece of ground to bury his dead in: and in that place he himself, Sara, Isaac, jacob and joseph were buried with great solemnity and much mourning. Tobias is commended for burying the dead; so is Mary Magdalen for preparing of ointment for the burying of our Saviour: so is joseph and Nichodemus, for the care that they had about Christ's Funeral. My Son (saith the Wiseman) pour forth thy tears over the dead, and neglect not his burial. Whence we may gather, that Funeral Rites, decent interring of the corpse, exequys and seemly mourning, are with decency to be performed, as the last duties of love in this world amongst friends. The causes of solemnising of Funerals, are three: Three causes of Funerals. First, it is the office of humanity, the duty of charity, decently to commit the dead corpse to the earth, out of which it was taken: this charitable duty is commended in Toby and others, and religiously observed of the very heathen. Secondly, it is a thing very seemly and convenient, with reverence to lay the corpse in grave, because our bodies are the Temples of the Holy Ghost, which at the Day of Doom shall be changed into a condition of glory: and by which, as by lively instruments, both God hath been glorified, and his people have received good: that then, which hath been so notable an instrument, ought not to be unreverently entreated, though dead. Thirdly, our Faith is hereby confirmed, touching the Article of our Resurrection: for we lay down the body in the earth, under hope, that this mortal must put on immortality, 1. Cor. 15. But Funerals are not to be used, thereby to relieve or benefit the the dead: for they are rather comforts to the living, then helps to the dead. There cometh no part of blessedness to the dead by Funerals; but blessed are they that die in the Lord. Lazarus wanted his Funeral, but the want thereof, bereft him not of his happy estate: he died in the Lord, and so was blessed. Let us therefore live, as we will dye; and die, as they that hope to rise again, & live with Christ hereafter: for after this life, there is no help remaining to the dead: to the living, there is mercy offered: but to the dead, there remaineth only judgement. FINIS.