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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	love_n	love_v	3,170	5	7.1590	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13179	Disce mori. = Learne to die A religious discourse, moouing euery Christian man to enter into a serious remerbrance of his ende. Wherein also is contained the meane and manner of disposing himselfe to God, before, and at the time of his departure. In the whole, somewhat happily may be abserued, necessary to be thought vpon, while we are aliue, and when we are dying, to aduise our selues and others.	Sutton, Christopher, 1565?-1629.	1600 (1600)	STC 23474; ESTC S103244	111,652	401

prisons they should haue the holy Ghost their fellow prisoner howsoeuer the world did outwardly annoy them yet they should inwardly haue a comforter to make them reioyce in their sufferinges and after all to reioyce for euer Now therfore though the burden be heauie yet a lightsomenesse it is to remember the way is not long When the Apprentise cals to minde that his yeares of couenant will now shortly expire and that then hee shall haue his freedome confirmed the remembrance hereof maketh many laborsome workes seeme more light and lesse grieuous vnto him The poore Traueller in thinking of his Inne goes on more cheerefully in his painefull iourney The bondman in callinge to minde the yeare of Iubilee is wont with more patience to goe through the yeares of bondage Now then amidst the sondry afflictions that grieue the minde a Meditation of our ende may much mittigate if not altogether take away the greatest sorrowes of all Many are the troubles of the righteous but the Lord deliuereth them out of all And taketh either sorrowes from them or them from sorrowes Great are their trials but saluation w●ll one day make amendes when they shall haue all teares wiped from their eyes and their reward by so much the more ioyous by how much the more the course of their life hath beene grieuous vnto them Seeing therefore that on euery side wee haue such vrgent occasion to passe the dayes of this wearysome Pilgrimage in trouble and pensiuenesse of minde may wee not thinke them thrise blessed who are now landed on the shoare of perfect Securitie and deliuered from the burden of so toilesome a labour May wee not bee refreshed in calling to minde that this battaile will one day beat an ende and wee freed from the thorowes of all these bitter calainities well may we weepe and mourne as Iob and Ieremy in consideration of our entraunce into this vale of teares and often may wee muse with gladnesse of the time of our departure After all sorrowes and those threatning voyces A voyce wil come from the throane when the viall of the seauenth Aungell shall bee powred out and will say Factum est Now all is done though God doe beginne with Asslixi te I haue afflicted thee he would surely ende with non affligam te amplius I will afflicte thee no more The Eight Chapter That the griefes of body may also mooue vs to enter into this serious meditation of our ende WHen the Prophet Daniel saw what was and in all likelyhood vnlesse God set to his hel●inge hand in time what still would bee the estate of the people while they were in the thraldome of Babilon hee thought more and more of his and their deliuerance and beesoughte God to looke vpon the desolation of his people and to shew mercy in ridding them from all When wee see and feele what is and still will bee the condition in this our Babilon griefes of body and afflictions of minde wee may in our highest deuotion to God call to 〈◊〉 the time of dismis●●●● and our good deliuery from all Yea we may consider that there will come a day when the●e crased bodies subiect to seuerall infirmities as the Head to megrimmes the Lunges to suffocations the Iointes to gowtes the stronger partes themselues to convulsions when these bodies I say which haue holpen to beare the burthen of the day shall with the happy soule liue together and reioyce together In the meane season wee may remember in all these infirmities that of the Prophet The Lord will not faile his people neither will he forsake his inheritance Dauid knew it was Gods manner to trie his seruauntes c. therefore in his afflictions made this protestation of himselfe and them though all this come vpon vs yet will not wee forsake thee It is our Isaaks vse first to feele vs by tribulation and then to blesse vs by these infirmities of the body wee may consider Gods feeling Now after we haue suffered a little then Take a blessing my sonne Though the wind blow colde yet dooth it cleanse the good graine though the fire burne hoate yet it purifieth the best golde Afflictions as they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so are they also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both sufferings and instructions For these afflictions doe often cause an vtter contempt of all worldly pleasure humblenesse of minde penitency and sorrow of hart for sinnes passed In the hundreth and seauen and thirtieth Psalme the peoples captiuity is thus mentioned Super flumina Babilonis by the waters of Babilon wee sate downe and wept in the verse following As for our Harpes wee hanged them vp vpon the trees that are therenigh We sate downe a token of their humility and wept a signe of sorrow and penitency as for Harpes we hanged them vp which shewed they were now very farre from mirth and melody All the life of Salomon was full of prosperity and therefore wee finde that Salomon did much forget God but the whole life of Dauid hath much aduersity and therefore we see by his penitentiall Psalmes and others that Dauid did much remember God These chasti●ements of the body in particular as they are in the consequent meanes oftentimes of our good for the worser part of man faith S. Ierome is somtimes punished which is the body that the better parte of man to wit the Soule in the day of iudgement may bee saued so are they in the cause effectes of Gods loue For though he be at times a chasteninge father yet a father though a ●aunching Phisition yet a Phisition and therefore one that loues and that cures we neede no more but lay open our griefes and let him alone with the saluing who knowes better then our selues how best to ounce vs though the potion bee sharpe yet it is his whose intent is to do vs good whose loue in chasteninge wee may not refuse Chrisostome could say Magna tentatio non tentari A great temptation is it not to be tempted at all Iob was a righteous man by the testimony of him whose testimony was most true What saist thou to my seruant Iob an vpright man and iust man one that feareth God The next newes wee heare of him Iob is afflicted in body from the crowne of the head to the soule of the foote You haue heard saith S. Iames of the patience of Iob and what end God made with him The holy man was tempted that when wee are tried to teach vs what wee should doe S. Ierome hauing read the life and death of Hilarion who after hee had liued religiously died most Christianly said Well Hilarion shall be the champion whome I will follow If S. Ierome could say Hilarion should bee the champion whom he would follow If chaste men may say Ioseph shall be the champion whome we will follow Then may afflicted men say for true patience Iob shall be the champion whome we will follow Toby

weakenesse and we beginne to shrinke from it but hauing confidence in God who hath willed vs not to feare we finde it a meane to ●iuide the waters of many tribulations to make vs a passage from the wildernesse of this world vnto a better land of rest T is strange we should make so nice of our selues as to count it a death to meditate of Death Nay to esteeme the very remembrance thereof as Ahab did the presents of the Prophet Elias to be troublesome vnto vs. Whereas Death is so farre from hurting them who put their trust in God as they shall rather finde it a gentle guide to bring them home to their owne Cittie where they would be to remaine for euer That which wee call life is a kinde of death because it makes vs to die but that which we count death is in the sequcle a very life for that indeede it makes vs to liue There is a death which some call mortall sinne and this is the death of the Soule which death wee should all feare There is also a moderate feare of the other death which is profitable to withdraw vs from the allurements of euill But so to feare it as if it were the vtter ruine and ouerthrow of all our beeing we neede not wee ought not When the Apostle S. Paule spake of the vnconqu●rarable faith which was his stay and the stay of all them whose hope was in Christ Wee saith the Apostle know that if this earthly house of our Tabernacle be destroyed we haue a building not made with handes but giuen of God eternall in the Heauens As if he would tell the persecutors of his time that miseries for a moment could not dis●●ay them the perishing of the outward man could not daunt them nor present death could discourage them for they knew their habitation was in ●eauen and themselues incorporated Cittizens into that Ierusalem which is aboue A heathen man could say Degeneres animos timor arguit this ●biect feare is farre dissident from a generous ofspring Salomon saith The iust is as a Lion of whome the Naturalist writeth that hee is of such courage as beeing fiercely pursued he will neuer once alter his gate though he die for it With what constancy aunswered the second of those seauen brethren who all yeelded vp manfully themselues to torment for the mainetenance of the Law of God Thou O King takest these our liues from vs but the King of Heauen shall raise vs vp in the resurrection of euerlasting life The Philosopher might say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of thinges terrible none more then Death But it is otherwise with Christians Tertullian told the persecutors of his time that their cruelty did but open a doore to Gods distressed people whereby they might enter the sooner into a state of glory and therefore death was very acceptable to them Why should I feare saith the Prophet in the euil day As if Dauid saw no cause of dreading death howsoeuer nature may begin to tremble at the mention thereof Hila●ion could not but wonder his soule should be so loath to depart after hee had serued God and God him so many yeares Consider death as in it selfe and so naturally we seare it Consider death as a meane to bring vs vnto Christ willingly we may embrace it When Iacob saw the chariots of Egipt and thereby perceiued his sonne Ioseph was aliue his fainting spirites reuiued saying I will goe see him before I die When faith dooth bring vs many testimonies our Ioseph liueth the Christian soule may recomfort her selfe in her panges and say Mori●r vt vido●● In the name of God to see him let me die Now for these corruptible bodies they take no dammage at all by death T is no harme to the seede though it hath for the time a little earth raked ouer it it shall spring againe and flourish and bring foorth fruite in due season No hurt is it to these our bodies to be cast into the grounde beeing sowen in wealienesse they shall rise againe in power being sowen naturall bodies they rise againe bodies spirituall being sowne in dishonor they rise againe in glory The keeping greene of Noahs Oliue troo vnder the floud The budding againe of Aarons rod The deliuerance of Ionas from the depth of the Sea The voice that calleth come againe ye children of men The hope of Iob that he should see God with no other but with the selfe same eyes The Prophesie of Ezechiell vnto the dry bones that should come os ad os bone to bone may stirre in vs a ioyfull hope and cheere vs vp against all the feare and terror of death But the resurrection of our Sauiour Christ that is the comfort of all coinforts Vox Christi vox Christianorum The voice of Christ is by Christ the doyce of Christians saith S. Austen Death where is thy sting Hell where is thy victory As he was the cause efficient so was he also a figure of the Resurrection Hee risinge wee all arise Of a more powerfull cause there is a more powerfull effect If the sinne of Adam who was a liuing soule was the cause that death raigned ouer all much more the resurrection of Christ who was a quickening spirite shal be of power to raise vp all that beleeue to the hope of euerlasting life What greater ioy then to be able to know him as the Apostle speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the power of this resurrection Christ as in dying shewed what we should suffer so in risinge from death what we should hope To wit that all the bones in Golgatha shall rise and those that sleepe in the dust of the earth shall heare the voice of Lazarus come foorth Wherefore though Death doe swallow vs vp as the Whale did Ionas bind vs as the Philistines did Sampson yet wee shall come foorth and breake the bendes as the birde out of the snare The snare is broken and we are deliuered They may well feare death saith S. Cyprian that haue no saith in Christ but for those who are members of that head who vanquished the power of Hell and Death Death is to them aduantage and a gentle guide that bringes them home to euerlasting rest Hence is it that dying they are said since Christes resurrection to fall asleepe They that sleepe in Iesus saith the Apostle they lay them downe and take their rest and God it is that makes them dwell in euerlasting safety We should not then feare to fall a sleepe for sleepe is a refreshinge after wearysome labours The painefull labouring man after his dayes worke ended sleepes often more quietly then Diue● in his marble pallace on his bed of Iuory where hee tosseth and tumbleth hee sleepes not quietly either in life or death and of such is that verified O mors quam amara O death how bitter is thy remembrance Hauing wearied

and blessed Eucharist which is called of some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say a most necessarie prouision for out spiritual voyage O blessed mysterie which amongst other high and heauenly effectes is a meane to strengthen vs in this great iourney and comfort vs towardes the ende of the way Thus setting our selues in order wee may accept of the time whensoeuer it shall please God that broughts vs into the worlde to take vs from this our continuance in the same The condition of life wherein we may stand prepared requires our Christian practise the happinesse of this condition wee shall finde when wee come vnto the state of all happinesse The eleuenth Chapter How the Christian man shoulde demeane himselfe when sicknes beginneth to grow vpon him THe first and principall thing religiously to bee remēbred in the beginning of sicknes is that the soule do cal her selfe to a serious account of sins passed of the euill committed and the good omitted remembring that of the Prophet Dixi quod confitebor aduersum me iniustitiam meam I said I will confesse against my selfe my owne vnrighteousnes Therefore by an auncient decree the sicke was enioyned before sending for the Phisition to make first a contrite confession and humble acknowledgement of his sinnes as if our sinnes were as they often are the cause of our sicknesse and surely this decree was very respectiuely had in vse For God doth oftentimes take away the effect when we take away the cause or vse of sinning Christ hauing cured the man that lay so many yeares by the poole Bethesda and shewed no small worke of mercie for being put backe at the mouing of the water of himselfe weake of friendes destitute the right course of this vnrighteous worlde if any go downe this man doeth Well Christ cures him and giues him this caution as a Memorandum for the time to come Beholde thou art made whole sinne no more least a worle thing come vnto thee made whole therefore sometimes a dieased creature made whole therefore not of thy selfe whole made whole therefore now a sound man Sinne no more least a worse thing come vnto thee Hee that afflicted thee for a time coulde haue held thee longer he that touched thee in part could haue stricken thee whole hee that laide this vppon thy bodie hath power to lay a greater rodde vppon both body and soule Sinne no more So that by this wee see that sicknesse of the bodie may moue vs to crie out with the Prophete Peccata iuuentutis ne memineris Domine Lord remember not the sinnes and offences of our youth And ab occultis munda nos cleanse thou vs from our secreate faultes When sicknesse beginneth sharpely to touch vs wee are carefull in seeking and sending to procure the health of the body as Asa sought to the Phisitions to heale his disease when he should haue rather sent to y● Prophet to haue giuen him some spirituall receipt for his sicke soule when the phisition hath done then we can be content the Diuine should begin as if some fewe wordes of ghostly counsell were enough when wee see there is but one way with vs No no the first and chiefest care in all extremities should bee a penitent imploring of the help of God who in this case doeth oftentimes cure both bodie and soule and lengthen the daies of sorrowfull suppliants as hee did the daies of Ezechias The lumpe of dried Figges meanes ordained by God haue also their conuenient vse The phi●●eke of the soule must haue the best cordials for the penitent patient That of the people in the booke of Nombers may bee remembred who being stung with the serpentes in the wildernesse had no other meane of succour then the looking vp to the serpent which Moyses as a meane ordained by God set vp for the procuring of their health we haue no other refuge in time of need then the lifting vp of the eyes of our soules to beholde Christ crucified The people cryed vnto Moyses and Aaron but there was no helpe vntill God in mercie appointed this miraculous meane No reliefe could bee founde in the Law for the distressed soul vntil God in his wonderfull loue raised vp a mighty saluation in the state of grace The serpent was lifted vp on high that all might behold him so was the Sonne of God that all beleeuers might receiue sauing health from and by him In the curing those who were stung by the Serpent it was Vide viue looke and liue for Christes curing it is Crede viue beleeue and liue This blessed meane in times of greatest extremitie doeth adde no small comforte to the afflicted man And thus the principall ●are when sicknesse beginneth being an humble acknowledgement of our sinnes which may moue vs to say as Iosephs brethren Therefore is this trouble come vpon vs a heartie confession of them all an humble desire with bended hearted and knees for the remission thereof a willing mind ●o bee deliuered from the bandes of sinne may make vs crie with the prophet Dauid I am so fast in prison that I cannot get out And last of all a ioyfull lifting vp of the hart to the throne of grace may make vs willingly renounce the world and resigne ouer our selues vnto his diuine pleasure to whose appointment we ought with patience meekely to submit our selues Wee see wee are in his hande who alone hath power ouer al flesh when we are in want we then know the benefite of plenty when we are in bondage wee then best perceiue the good of freedome when we are in sicknesse wee must thankfully acknowledge the blessing of health if we haue any thank fulnesse and may easily gather how God by lingring sicknesse doth in mercy stay till we make vs rendie If it shall please him to adiourne the time of this our pilgrimage we ought to offer a determina●e purpose as a sacrifice vpon the altar of our hearte to serue him truely all the daies of our life And thus hauing our trust in Christ crucified we make this resolution If we liue we shall do well if we die wee shall doe better The Twelfth Chapter How the sicke shoulde dispose of worldly goods and possessions HIs sinnes by the sicke partie confessed his soule religiously commended vnto God his desire either to liue or die giuen ouer to the Divine prouidence an orderly disposing of those temporall blessings which GOD hath heere lent vnto his seruants is verie conuenient for euerie Christian in time of health and nothing ominous as some haue timirously doubted None ought to alienate ancient inheritance God would that ●he ●ight heire should take place and succeed in order Experience doth shew that after wise men haue liued long and serued God many yeares in the world this disposing of blessings temporal maketh vs not to die the more quickly but the more quietly And therefore it was put in practise