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cause_n	good_a	love_n	love_v	4,903	5	6.7044	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

It is sufficient ●aith S. Peter That wee haue seene the time past after the lustes of the Gentiles As if he should haue said for the time past that is gone and cannot be recalled Now for God his sake bee carefull for the time to come That we are not borne Angelles wee knowe and experience dooth shew we are all mortall Liue well and Die well If wee take heede in time wee may Liue and not to Die wee cannot Neither are we to regard how long wee liue but how well we liue To take then a Religious remembrance of our end as a potion next the heart in this miserable world that begins apace to w●xe sickly in the doctrine of the Resu●rection and goes forward so coldly in the exercises of Christian pietie will with God his help be a warme and speciall preseruatiue to the soule To Learne to Die is a lesson worthy our best and best disposed attention being a speciall preparatiue vnto a happy ende wherein consisteth the welfare of all our beeing Dauid who was for his learning a Prophet for his acceptation saith the Scripture A man after Gods owne heart was thē very studious in this learning who after watching and fasting hee besought God to be instructed cōcerning the nomber of his dayes and the time hee had yet to liue Like the carefull scholler that breakes his sleepe forsakes his meate is often in meditation when he ●eates vpon some seriou● subiect Now therefore this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all lessons or learninges this learning to Die what more waighty what more diuine where is the Scribe where is the Disputer what is it to haue the force of Demosthenes the pe●swasiue arte of Tully so great an Orator What is it by Arithmeticall accompte to deuide the least fractions and with the man of God neuer to think of nombring the time we haue yet to liue what is it by Geometrie to take the longitude of the most spatious prospectes and not to measure that which the Prophete calleth onely a span long what is it to set the Triapason in a musicall concent and for want of good gouernement to lead a life all out of tune what is it with the Astronomer to obserue the motion of the Heauens and to haue his harte buried in the earth With the Naturalist to search out the cause of many effectes and let passe a consideration of his owne ●railty With the Historian to knowe what others haue doone and to neglect the true knowledge of himselfe With the Lawyer to prescribe many lawes in particular and not to remem●er the common Law of Nature that all must Die which is a Law generall In a woord what is it for the deepest worldlings to be able by reaching pollicy to compasse plots of high enterprise as Doctors in that faculty and die God knowes like simple men Surely all is nothing worth If thou art wise bee wise then vnto thine owne soule As the rich man saith Fulgentius spoken of in the sixteenth of Luke was poore in all his pompe mourning in all his mirth so are those who Liue and neuer Learne to Die ignorant in all their knowledge For why the greatest Rabbines in these professions may come with Nicodemus to be catechised in this learning wherein either as babes they haue not receiued the first rudiments or as very trewantes haue a little by roate and so soone forget all Well the perfection of our knowledge is to know God and our selues our selues wee best knowe when wee acknowledge our mortall being As men we die naturally as Christians wee die religiously In the schoole of Christ first by mortifying the old man wee endeuour to die to the world and then by a vertuous disposing of our selues for the day of our departure we learne to die in the worlde By our dying to the world Christ is saide to come and Liue in vs and by our dying in the world wee are saide to goe to Liue with Christ. Now therfore seeing to die is so necessary and to Die wel is so Christian-like let euery one apply himselfe sov●rly to this learninge as the greatest part of true wisedome How many in the world beat their braines about friuolous matters some beeing more busie to knowe where Hellis sayth S. Chrisostome then how to auoid the paines thereof others pleasing themselues in pelting and needelesse questions to seeme singular amongst men When they come to departe this world then they perceiue they haue spunne a faire thred and wearied themselues in vaine then they consider howe they shoulde rather haue applyed themselues as they ought Wherefore to grow more and more out of loue and liking with these transitory delights to breake off by little and little from this wearysome world to his home-warde disposing himselfe for the day of his departure is a course most beseeming euery wise Christian. Let the vaine glorious who with the Camelion liue by the ayre and therefore is said to be euer found gaping who haue with the Moone but a borrowed light in the world not lighte in themselues therefore are still waxing and wayninge follow shewes and shadows all which shal perish in the twinckling of an eye but let the wise Christiā man Learne to die the death of the righteous that so hee may liue ioyfully heere hereafter That which foolish menne are willing to do in the end wise men do in the beginning Wisedome it is with Noah to build an Arke while the season is calme with Ioseph to laye vp store in the dayes of plenty while y● weather is faire to bethinke our selues of a tempest in a word whē oportunity doth serue to follow a thriuing husbandry sowing the seed of godly actio●s in the field of a repētāt hart that so at y● Antumne or end of our age we may reap the fruites of euerlasting comfort We are for the most part euen out of the world before euer we consider out condition in the same and we then begin to direct our course aright whē the time is come rather to make an ende Would to God we would remember that worthy sayinge of one when hee was now drawing towards the period of his time quando iuuenis curaui bene viuere quando senex bene mori Whē I was a yong man my care was how to liue well since age came on my care hath beene h●w to die wel And of an other who brake out into these words Nihil suauius in hac vita quā vt quietus fiat exitus ex ●adem In this life now nothing more sweete vnto me then to prepare for a peaceable passage from the same With Martha we are combred about many things Mary that sate musing chose the good parte Vnum est necessariū One thing is necessary Learne O learne to Die The enemy that is often loked for dooth least hurte when hee makes his assault If this Basiliske Death first see vs before

blessed virgin Marie didst suffer wast dead vnried discendedst into hell the third day didst rise againe from the dead ascendedst into heauē where thou sittest at the right hand of the father from whence thou shalt come at the day of iudgement to iudge all flesh I commend me vnto thee O holie Spirit which proccedest from the father a●d the sonne whom togither I adore and glorifie which doest quicken one Catholike and Apostolike church to which thou hast in mercie graunted remission of sinnes the resurrection of these mortall bodies and euerlasting life after death The same confession may be made of the sicke in maner of oblation As I offer my selfe vnto thee O holy Trinitie the father the sonne and the holy ghost c. Also in maner of an ●sibl● supplication As I beseech thee O holy Trinitie the father the son and the holy ghost c. In which christian confession Gods seruants may stand constant vnto the end against all temptations Not vnlike y● people of Ciniensis who when the ambassadors of Brutus would haue thē deliuer ouer their city and freedome into his handes Ferrum nobis a maioribus c. Tel your Captaine Brutus our auncesters haue left vs weapons to defend our right with courage constancie vnto the end The holy Ghost by the Apostle S. Paul in the s●xt to the Ephesians sheweth what these weapons are as the brest plate of righteousnesse the shield of faith the Helmet of saluation the sword of the spirit their feet shod with the preparation of the Gospell where is spirituall furniture for all parts only the back or hinder part excepted to signifie that the Christian souldier should not turne his backe before his enemies The Eagle to trie her young is said to carrie them vp against the piercing beames of the Sunne which seeing them to endure she acknowledgeth them as her owne Christ knowes vs to be his by our constant suffering and therefore somtimes brings vs vnto the conflict Wee reade in the 2. Sam. 20. That Seba a rebellious Iew blew a trumpet and many of the people followed after him but the men of Iuda who were of the bloud royal they as good Isralites would liue and die with Dauid their king The olde Seba blowes many an entising blast to carrie vs away from our true allegiaunce of Christ Iesus our king All that are borne of water and the holy Ghost will liue and die in his faith Howsoeuer the world for a time frowne vpon them yet they are not as the Reede without pith or substance and so wauing with euerie winde but firme constant like Iohn Baptist that will holde his profession though he loose his head for it Wherefore considering that there is no crowne without a conquest and no conquest without courage and perseuerance the faithful like Iob say Though the Lord kill vs yet wil we put our trust in him The Fifteenth Chapter How they may be aduertised who seeme vnwilling to depart the world IF in this life only saieth the Apostle we haue hope in Christ then are we of al men most miserable to shew in effect that we haue not in this life the occomplishment of our hope Not here therefore we should expect it else where this is not our Paradise but a barren desert we may not looke for our heauen here our citie is aboue which wee all must inhabite to drawe backe when we are to goe most comfortablie to take possession of the same and the hope so long hoped for should most strengthen vs in the way is far from that Christian beliefe whereof wee make dayly profession Oftē haue we praied Thy kingdome come Nowe when God is leading vs vnto the same our vnwillingnesse to be gone cannot but argue great weakenes of faith Quid face●emus si mori tantummodo fine resurrectione praeciperet Deus voluntas eius suf●iceret ad solatium What would we haue don if God saith Saint Ierome had commaunded vs to die without mentioning the resurrection his will ought to haue bin our comfor●t but now hauing this stay why should we wauer Oftentimes haue we wished that we were once freed from this worlds captiuitie now God is going about to free vs indeede our desire is to continue our captiuitie still not vnlike children who crie out of pain● and griefe and when th● Chirurgion comes that should ease them of all they chuse rather to remaine as they are There is no Marriner but after many sharpe stormes desireth the hauen and shal not we after so many tempests of this troublesome world accept of our deliuerance when the time is come We are giuen to loue the world too much and a great deale more then we should being onely straungers in the same Had we no farther expectation but onely to enioy a state temporall where wee might set vp our rest as hauing here attained our chiefest good then might our departure from this world bee very grieuous in deede because our being and happinesse should ende together But looking as we doe for a further condition so perinanent so blessed and death being the passage or entrie thereunto there is no cause why man if hee bethinke himselfe should vnwillingly set forwarde when his time of departure is at hande First remembring it is the ordinance of God the course of all flesh and as Iosuah calleth it the way of all the worlde What man is he saith the prophet that liueth and shall not see death It is not proper to any one which is commō to all kings princes strong valiant take parte with them in this lot There is no reason that any should looke to bee priuiledged in that wherin all without exception must will they nill they sub●●t themselues Secondarily that it is a meane to bring vs from a prison with out ease from a pilgrimage without rest wee all see euidently and this made the Wise man praise the dead aboue them which are yet aliue and prefer the day of death before the day of birth surely for no other rea●son then for that in the one we come into a vale of misery in the other we depart from it departing in the farth of him by whom we looke for a better state to come Thirdly this being the way for the obtaining so high a reward we may steppe forth with confidence in his mercy who now calleth vs by death to the participation of y● same Why on Gods blessing should any bee loath that the soule should returne to him that gaue it When the louing mother sendeth forth her childe to nurse and the nurse hath kept it long enough if the mother take her owne child home againe hath this nurse anie cause to grudge or complaine How much lesse cause haue wee to shew any part of vnwillingnesse that God shoulde take home this departing soule the worke of his owne hands the plant of his owne grafting who first gaue it and will before