weak arts of them that maintain it, but add this only, that there being but two places of Scripture pretended for this ceremony, some chief men of their own side have proclaimed these two invalid as to the institution of it; for Suarez says, that the unction used by the apostle in St. Mark vi. 13, is not the same with what is used in the church of Rome; and that it cannot be plainly gathered from the Epistle of St. James, Cajetan affirms, and that it did belong to the miraculous gift of healing, not to a sacrament. The sick man's exercise of grace formerly acquired, his perfecting repentance begun in the days of health, the prayers and counsels of the holy man that ministers, the giving the holy sacrament, the ministry and assistance of angels, and the mercies of God, the peace of conscience, and the peace of the church, are all the assistances and preparatives that can help to dress his lamp. But if a man shall go to buy oil, when the bridegroom comes, if his lamp be not first furnished and then trimmed, that in this life, this upon his death-bed, his station will be without doors, his portion with unbelievers, and the unction of the dying man shall no more strengthen his soul than it cures his body, and the prayers for him after his death shall be of the same force, as if they should pray, that he should return to life again the next day, and live as long as Lazarus in his return. But I consider, that it is not well that men should pretend any thing will do a man good, when he dies; and yet the same ministries and ten times more assistances are found for forty or fifty years together to be ineffectual. Can extreme unction at last cure, what the holy sacrament of the eucharist, all his lifetime, could not do? Can prayers for a dead man do him more good than when he was alive? If all his days the man belonged to death and the dominion of sin, and from thence could not be recovered by sermons, and counsels, and perpetual precepts, and frequent sacraments, by confessions and absolutions, by prayers and advocations, by external ministries and internal acts, it is but too certain, that his lamp cannot then be furnished: his extreme unction is only then of use, when it is made by the oil that burned in his lamp, in all the days of his expectation and waiting for the coming of the bridegroom.

Neither can any supply be made in this case by their practice of praying for the dead; though they pretend for

this the fairest precedents of the church and of the whole world. The heathens, they say, did it, and the Jews did it, and the Christians did it: some were baptized for the dead in the days of the apostles, and very many were communicated for the dead for so many ages after. It is true, they were so, and did so: the heathens prayed for an easy grave, and a perpetual spring, that saffron would rise from their beds of grass. The Jews prayed, that the souls of their dead might be in the garden of Eden, that they might have their part in Paradise, and in the world to come; and that they might hear the peace of the fathers of their generation, sleeping in Hebron. And the Christians prayed for a joyful resurrection, for mercy at the day of judgment, for hastening of the coming of Christ, and the kingdom of God; and they named all sorts of persons in their prayers, all, I mean, but wicked persons, all but them that lived evil lives they named apostles, saints, and martyrs. And all this is so nothing to their purpose, or so much against it, that the prayers for the dead, used in the church of Rome, are most plainly condemned, because they are against the doctrine and practices of all the world, in other forms, to other purposes, relying upon distinct doctrines, until new opinions began to arise about St. Augustine's time, and changed the face of the proposition. Concerning prayer for the dead, the church hath received no commandment from the Lord; and therefore concerning it we can have no rules nor proportions, but from those imperfect revelations of the state of departed souls, and the measures of charity, which can relate only to the imperfection of their present condition, and the terrors of the day of judgment: but to think that any suppletory to an evil life. can be taken from such devotions, after the sinners are dead, may encourage a bad man to sin, but cannot relieve him, when he hath.

But, of all things in the world, methinks, men should be most careful not to abuse dying people: not only because their condition is pitiable, but because they shall soon be discovered, and, in the secret regions of souls, there shall be an evil report concerning those men who have deceived them: and if we believe we shall go to that place, where such reports are made, we may fear the shame and the amazement of being accounted impostors in the presence of angels, and all the wise holy men of the world.

To be erring and innocent, is hugely pitiable, and incident to mortality; that we cannot help but to deceive or to destroy so great an interest as is that of a soul, or to lessen its advantages, by giving it trifling and false confidences, is injurious and intolerable. And therefore it were very well, if all the churches of the world would be extremely curious concerning their offices and ministries of the visitation of the sick that their ministers they send, be holy and prudent; that their instructions be severe and safe; and their sentences be merciful and reasonable; that their offices be sufficient and devout; that their attendances be frequent and long; that their deputations be special and peculiar; that the doctrines, upon which they ground their offices, be true, material, and holy; that their ceremonies be few, and their advices wary; that their separation be full of caution, their judgments not remiss, their remissions not loose and dissolute; and that all the whole ministration be made by persons of experience and charity. For it is a sad thing to see our dead go out of our hands: they live incuriously, and die without regard; and the last scene of their life, which should be dressed with all spiritual advantages, is abused by flattery and easy propositions, and let go with carelessness and folly.

My Lord, I have endeavoured to cure some part of the evil as well as I could, being willing to relieve the needs of indigent people in such ways as I can; and therefore have described the duties which every sick man may do alone, and such, in which he can be assisted by the minister: and am the more confident, that these my endeavours will be the better entertained, because they are the first entire body of directions for sick and dying people, that I remember to have been published in the church of England. In the church of Rome, there have been many; but they are dressed with such doctrines, which are sometimes useless, sometimes hurtful, and their whole design of assistance, which they commonly yield, is at the best imperfect, and the representment is too careless and loose for so severe an employment. So that, in this affair, I was almost forced to walk alone; only that I drew the rules and advices from the fountains of Scripture, and the purest channels of the primitive church, and was helped by some experience in the cure of souls. I shall measure the success of my labours, not by popular noises or the sentences

of curious persons, but by the advantage which good people may receive. My work here is not to please the speculative part of men, but to minister to practice, to preach to the weary, to comfort the sick, to assist the penitent, to reprove the confident, to strengthen weak hands and feeble knees, having scarce any other possibilities left me of doing alms, or exercising that charity by which we shall be judged at doomsday. It is enough for me to be an underbuilder in the house of God, and I glory in the employment; I labour in the foundations; and therefore the work needs no apology for being plain, so it be strong and well laid. But, my Lord, as mean as it is, I must give God thanks for the desires and the strength; and, next to him, to you, for that opportunity and little portion of leisure, which I had to do it in: for I must acknowledge it publicly (and besides my prayers, it is all the recompense I can make you,) my being quiet I owe to your interest, much of my support to your bounty, and many other collateral comforts I derive from your favour and nobleness. My Lord, because I much honour you, and because I would do honour to myself, I have written your name in the entrance of my book: I am sure you will entertain it, because the design related to your dear Lady, and because it may minister to your spirit in the day of visitation; when God shall call for you to receive your reward for your charity and your noble piety, by which you have not only endeared very many persons, but in great degrees have obliged me to be,

My noblest Lord,

Your Lordship's most thankful

and most humble servant, JER. TAYLOR.

THE

RULE AND EXERCISES

OF

HOLY DYING,

&c.

CHAPTER I.

A GENERAL PREPARATION TOWARDS A HOLY AND BLESSED DEATH BY WAY OF CONSIDERATION.

SECTION I.

Consideration of the Vanity and Shortness of Man's Life. A MAN is a bubble (said the Greek proverb,) which Lucian represents with advantages and its proper circumstances to this purpose: saying, All the world is a storm, and men rise up in their several generations, like bubbles descending à Jove pluvio, from God and the dew of heaven, from a tear and drop of rain, from nature and Providence; and some of these instantly sink into the deluge of their first parent, and are hidden in a sheet of water, having had no other business in the world, but to be born, that they might be able to die : others float up and down two or three turns, and suddenly disappear, and give their place to others: and they that live longest upon the face of the waters, are in perpetual motion, restless and uneasy; and, being crushed with the great drop of a cloud, sink into flatness and a froth; the change not being great, it being hardly possible it should be more a nothing than it was before. So is every man; he is born in vanity and sin; he comes into the world like morning mushrooms, soon thrusting up their heads into the air, and conversing with their kindred of the same production, and as soon they turn into dust and forgetfulness: some of them without any other interest in the affairs of the world, but that they made their parents a little glad, and very sorrowful; others ride longer in the storm; it may be until seven years of vanity be expired, 2 E

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