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 â—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 vnconquâ—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 disâ—â—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 â—eauen and themselues incorporated Cittizens into that Ierusalem which is aboue A heathen man could say Degeneres animos timor arguit this â—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 Hilaâ—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 Moriâ—r vt vidoâ—â— 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 Diueâ— 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
anger O Lord neither rebuke me in thine indignation heale me for my bones are vexed be not farre from me for trouble is hard at hand there is none to deliuer me remember thy louing mercies which haue beene euer of old cast me not away when my strength faileth mee I acknowledge my faultes and my sinne is euer against mee wash me and I shall be cleane Lord heare me hide not thy face from me for trouble is harde at hand O let my crie enter into thy presence To this or the like penitent complaint that ioyfull reply is not farre off Quoniam sperauit in me liberabo â—um Because he hath put his trust in mee I will deliuer him I will set him vp because he hath known my name Cum ipso sum in tribulatione I am with him in his tribulation The select prayers to bee vsed in the visitation of the sicke should bee obserued with many of the Psalmes of Dauid which when the afflicted reade them instruct the conscience and in times of sicknesse are wont more then ordinarie to moue the minde For these diuine hymnes saith Saint Basill they are a parte of holy Scripture High in misterie profounde in sence comfortable in doctrine and haue in times of affliction a special and peculiar grace to instruct the soule Amongst these the thirtie eight Psalm Domine ne arguas me Put me not to rebuke O Lord. The fiftie one Miserere mei Deus Haue mercie vpon me O Lord. The seuentie Psalme Deus in adiutorium Haste thee to deliuer me O God The seuentie one In te Domine spâ—raui In thee O Lord haue I trusted The seuentie seuen Voce mea ad Dominum I will crie vnto the Lord with my voice The hundred and thirtie Psalme De profundis clamaui ad te domine Domine exaudi vocem meam Out of the deepes haue I called vnto thee O Lord Lord heare my voice with many other like Psalmes proper and peculiar for the sicke Herevnto may bee added a silent meditation wherein the soule doth enter a solitarie talke with God which is verie conuenient in this ease When the ioyes of heauen haue leasure to present themselues to our religious thoughts the pleasures of our sinfull life and this worldes vanities are then seene to be of small valew as they are indeede then may we call to minde the vnspeakable loue of God towardes man in generall and our selues in particular How this 〈◊〉 sâ—ept foorth in thine of need before execution of iustice to 〈◊〉 man That it was a worke 〈◊〉 comfort when God said Fiâ— Lux let there bee light made But that it was a worke of counsell and all comfort when hee said in the great worke of mans redemption Fiat Chriâ—tus Let ther be a Christ borne which shall saue my people from their sinnes And now haue wee fit opportunitie to meditate vpon the sufferinges of the Sonne of God his passion his descention into hel his resurrection the third day his ascention and glorious sitting at the right hand of God so that at the name of Iesus the sorrowfull sinner may say with Thomas Dominus meus Deus meus My Lord and my God We cannot in the world better imploy our thoughts then in calling to mind how God hath kept vs from our youth vp from how many daungers we haue beene deliuered into which we haue seene not a few fall before our eyes and our selues by his onely mercie vnto this day freed from the same Can we but with all thankfulnesse call to minde the goodnesse of God towards vs for the time past and put our whole trust and confidence in him euen in these greatest extremities yea both in life and death for the time to come seeing the Lorde is nigh to them that call vpon him yea to all such as call vpon him faithfully The fourteenth Chapter How the sicke when sicknes more more increaseth may be moued to coÌ„stancie perseuerance WHen sickenesse more and more encreaseth wee are more and more put in minde of our mortalitie and gently mooued to renounce by little and little all the repose wee haue or can haue in this tranâ—â—torie life to arme our selues to stand with constanâ—y vnto the end remembring euermore as we had a time to be borne so haue wee a time to die And our way to enter into life is first to passe the pinching griefs of a momentarie death To raise vp our spirits in times of greatest triall we may recouÌ„t with our selues that Christ himselfe went not vp to glorie but first hee suffered paine When Vriah was willed by Dauid himselfe to take his peace at home Shall I see quoth hee my Lord Ioab and the Arke of God lie abroad in the field and shall I goe take my rest and â—ase No I will not Shall we see the Sonne of GOD himselfe all in gore bloud suffering for the sinnes of the whole world and shall we refuse all suffering taking our case in Sion and our rest vppon the mountaines of Samaria as loath to endure any crosse or calamitie at all Is that Souldiour worthie to triumph with his Captaine that woulde neuer strike stroke to fight the battaile Againe whatsoeueâ— wee suffer Christ suffered more for vs. But that which principally is to bee remembred this our striuing is not beating the ayre for after wee haue fought a good fight there is laid vp for vs a crown of glorie God is saith Tertullian Agonothetes both he that purposeth the prize and rewardeth the champion Consider the olde generations of men and marke them well Was there euer any confounded that put his trust in the Lord who hath continued in his feare and was forsaken Or whome did hee euer despise that called vpon him Wherefore let the languishing person take vnto him comfort in Gods mercie Was euer the righteous forsaken God told Iosias that hee should bee gathered vnto his Fathers in peace and yet Iosias died in warre God gaue him a constant mind whereby hee died peaceably The Lord told Ieremie he should not bee vanquished Ieremie was stoned but not vanquished God gaue him an inuincible faith The Angell to the Church of Smyrna saith Esto fidelis vsque dabo tibi coronam vitae Bee thou faithfull vnto death and I will giue thee a crowne of life To raise vp himself in this liuelie faith the sicke may make a heartie confession of his christian beliefe saying O holie Trinitie I commend my selfe vnto thee the father the sonne and the holie ghost which in vnitie of nature art one and the selâ—e same God I commend me vnto thee O omnipotent father which hast created me yea heauen earth with all things visible and inuisible I commend me vnto thee O Lorde Iesus Christ who for mee and the saluation of mankind wert sent into the world conceiued by the power of the holy Ghost borne man of the
all others most louingly keepe and tender it There is none knowes the loue of a mother but a mother There is none knowes the loue of God but God who is loue Wherefore wee are verie vnnaturall to our selues if we should giue testimonie of discontentment when our soules should be deliuered into his handes who is the best preseruer of all Where is our desire with S. Paule To bee dissolued and to bee with Christ. Where is our complayning with the Prophete Dauid That we are not yet come to appeare in the presence of God Where is the longing of Saint Austen to see that head which was crowned those handes which were pearsed for our sins Had wee the loue and faith which these good men had we should rather wiâ—h for the houre of our rest then shewe any vnwillingnesse to departe when God is about to call vs hence Shall naturall inclination ouer-rule the force of Christian hope Can wee forget the prayer of Christ in the garden Father not my will but thine be fulfilled The starres by their proper motion are carried from the West to the East and yet by the motion of obedience to the first Mouer they passe along from the east vnto the west The waters by their naturall course follow the center of the earth yet yeelding vnto the higher body which is the Moone are subiect to her motions The motion of obedience to the will of God who is the first mouer the higher bodie should drawe vs and al our desires how contrary soeuer in nature for hereunto all should yeelde themselues and obediently follow Those who by Alchemie will turne worser mettall into a more pure must first dissolue the worse so if we will change our wils into the will of God wee must cleane dissolue them that his will onely may take place When Christ in the Apocalips saith I come quickly the Saints replie Euen so Amen come Lord Iesus To shew whatsoeuer doeth please Christ coulde not displease them much lesse his comming which is most ioyful to all that feare and loue his name And here we may consider by this meanes of yeelding our selues meekely vnto God wee haue occasion offered to shewe our subiection to his diuine pleasure as Abraham had when God commanded him to offer vp Isaack his sonne nay Isaack his only son and Isaack whom he loued and Isaack in whome rested all the hope of his blessed posteritie Here was a conflict wherein God would see which was strongest in Abraham eyther faith or fatherly affection But Abraham who is called the father of the faithfull and so one that leaues his children an example for the tune to come in this straight resigned his will to the wil of God stood not weighing so high a precept in the light scales or ballance of humane reason but with hope contrarie vnto hope proceeded to the accomplishment thereof The Apostles of our Sauior Christ being willed to launch forth and to passe vnto the other side of the lake stoode not casting timerous doubtes as thus this Genazereth is a danâ—gerous passage yâ— euening draweth on we our selues plaine fishermen none of the skilfullest Pilots but when Christ coÌ„manded them without more ado away they go Now Christ bids vs to put off froÌ„ the shore of our earthly estate what should wee but obediently set â—orward at the other side is heauen the hauen of our hope Againe seeing we must needes away Si aliquando cur noÌ„ nunc If wee must away why not now if not now when There is a time to bee borne saith the Wiseman there is a time to die we came into this world vpon condition to leaue it yeeld vp our liues we must with Codrus that valiant Athenian and that before the field be wonne With the Thebane Captaine let vs not care to change life with death so the victorie may bee ours to say the verie truth we haue no great cause to couet long life in this stony hearted world we see some miseries wise men foresee more the righteous is taken away from the euill to come as God took Iosias because he shold not see the calamitie of the sinfull people For our own estate in particular when deâ—repite age coÌ„meth which we so much wish for before and those fourscore years which is yâ— furthest hope of our strength are wee not theÌ„ combersome to others irksome to our selues In the meane time so many snares and engins are laid by the professed enemie of man to entrap mens soules as wee may with reuerence and loue wonder at the mercy of God in our deliuerie for the time past and peaceablie accept our passage into a place of true securitie now consequently to ensue Last of all a remembrance of the place whither we are going should take vs away as the Angels tooke Lot from Sodome It is vnto a cittie of all continuance Euen that citie where our soules shall liue Let vs send our faith in beleeuing our hope in expecting as losua sent messengers before to view that countrie which God will gâ—ue vs. These messengers will bring vs word that eye hath not seene nor eare heard nor the hart of man conceiued the high excellencie thereof which me thinks shold moue men to giue this world a willing farewell To conclude with S. Cyprian let Pagans and infidels feare death who neuer feared God in their life But let Christians go as trauellers vnto their nature home as children vnto their louing father willingly ioyfully One thing saith the Prophet haue I desired of the Lord that I may dwel in the house of my God all the daies of my life The sixteenth Chapter How they may bee induced to depart meekely that seeme loath to leaue worldly goodes wife children friends or such like WHile wee set our affections vpon earthly thinges onely we much affect them and are loath to depart from them but once taking a taste of heauenly we begin to grow out of liking with the basenesse of our former desires and bend all our affections to an earnest expectation of farre better If wee do respect riches Christ hath greater riches in another worlde then all the empire of Alexander can yeelde If honour he hath greater honor then all the thrones of earthly Potentates can afforde For one day in his house is better then a thousand If friends heauen hath the glorious companie of Saintes and Angels who reioyce at our entrance into their common ioy what more â—cceptable then good company together ioyful company The company is good where the righteous liue for euer ioyfull where is nothing but a cheerefull singing of Alleluâ—ah For worldly possessions here we found them here we leaue them The time of our enioying of theÌ„ is vncertaine because we see them ebbing flowing like the sea and we do not possesse them as we ought vnlesse wee are readie at times best beseeming vnto God to leaue them But
of Death vncertaine 61 I Ioyes of Heauen comfortable to be remembrâ—d 102. 103. c. Intention of the mind acceptable vnto God 287. 288. K Knowledge of God and our selues 45 Knowledge of the Saints in the life celestiall L Law satisfyed 238 Learning to die behoouefull 69 Loue of God and our neighbor goe together 171 Life described 84. 85. c. Life of man full of sorrowes and afflictions 90 M Meditation of heauenly things Mercies of God wonderfull Mourning for the dead allowable 2â—9 270 N Necessity of calling vpon God 240 Necessary instructions for the sicke 249 Neglect of Gods worshippe a great euill 50 O Olde Prophets suffered 136 Obedience to the will of God 208 Oppression of others punished 72 P Patience 195. 196. c. Perseuerance 200. 201. Pleasures of this worlde but a shew â—0 Prayer a religious duetie 187. 18â— c. Prayer a refuge in distresse ibid. Prayer to be deliuered from suddaine death Presumption dangerous 302. 303. c. Q Questions of friuolous matters needlesse 46. Quietnesse of life commendable 352 R Remembraunce of our estate 140. 141. Repentance in time 68. 303 S Salomon his verdicte of the world 125 Securitie in sin dangerous 66 Serpent in the wildernesse 176 177 Sicke to acknowledge their sinnes 173. 174 178 Soule businesse the chiefe of all T Temporall goods onely lent vs. 180 Time pretious 47 Trials of the righteous 134 135 V Vaine-glorious like the Camelion 47 Visitation of the Sicke a worke of mercy 246 W Want of humility the cause of trouble 353 Wils and Testaments 180. 181 Wise Virgins teach vs to bee watchfull 67 Worldly goods how to be disposed 180 World not worthy to be beloued 86 Wordly wisedome foolishnesse Willingnesse to depart when God doth call vs. 184 Wordly possessions are vanities deceites thornes and sorrowes 217 Y Youth and age are vnequally yoaked 63 FINIS The Register ¶ A B C D E F G H I K L M N O P and Q the halfe leafe Hilarius ad Constantium Chrysost. in hom Mat 43. 1. Tim. 13. Gen 27. 30. Gen 38. 36. Psal. 6â— 28 29. Bernard in Cant. Mala. 1. 6 Dan. 5. 25. 1 Cor. 15 26. Iam. 5. 14. Eccles. 38. 3. Luc. 2. 72 Psal. 72. 15. Esa 38. 4 Phil. 1. 24 2. Sam. 21 17. Gen. 42. 38. Dan. 4. 24. Eccles 12. 1. 1. Pet. 4. 3. 1. Sam. 13. 14. Psal. 39. 5 Cor. 1. 20. Fulgent epist. ad â—al Gal 2. 20. Phil. 1. 23. Chrisost. in Homil. 31. Psal. 116. 15. Gen. 6. 12 Gen. 41. 48. Sene. epist. 62. August de mat Luc. 10. Luc. 2. 29 Gen. 7 5 Ion. 3. 4 Prou. 1. 2. Hos. 6. 4 2. Cor. 5 20. Matth. 25 7. Matt. 22. 30. Gen. 3. 4. Eccles. 9 12. Act. 24 26 Thes. 5. 3 Iere. 8. 11 Iudg. 4. 21. Iere. 5. 31. Ecclesiast 38. 23. Luc. 12. 20. Cypr. de vanit idâ— Pro. 14. 9. B. Reâ— in Tertul. de Anima Deu. 32. 29. Ecclesiast 1â— 3. 9. Ierem. 22. 29. Gen. 3. 21. Mat. 17. 3 Psa. 49. 1 2. 3. 4. 5. 1. Cor. 1. â— 5. Ioan. 19. 41. Greg. mor. Lam. 1. 9 1. Sam. 15. 6. 2. kiâ— 1. 4. Aug. Ep. ad Diase Exod. 5 2. Eccle. 5. 4. Deut. 32. 49. Nom. 20. 23. Gen. 5. 27 Cicero de Senect Gen. 27. 2 2. Kin. 1. 13. Psal. 116. 15. Luc. 3. Ion. 3. 8. 1. Sam. 2. 6. 1. Thess. 1. 4. 16. Ioan. 5. 25 2. Pet. 3. 10. Mat. 16. 27. Matt. 25. 41. Apocal. 6. 16. Psalm 5. 22. Math. 25. â— Luc. 12. 37. Gen. 6. 5 Gen. 19. 14. Mat. 25. 11. Gen. 27. 38. Eccles. 11. 3. Gen. 7. 21 Lu. 12. 20 Esa. 38. 1. Luc. 16. 2. Eccles. 1. 40. 1. King 5. 18. 2. Sam. 13 19. 1. Kin. 13. 9. Lu. 17. 32 Psal. 90. 12. Gen. 18. 27. Iob. 14. 14 Psal. 120. 3. 2. Pet. 1. 13. Gen. 28. 12. Act. 28. 5 Ierem. 18. 2. 3. Eccles. 10 12. Collâ—s 3. 2 Heb. 9. 27 Gass. col 18. Mat. 27. 25. Apoc. 6. 8. Psal. 145. 5. Iob. 7. 7. Iam. 1. 11. Psal. 102. 3. Iam. 4. 14. 1. Pet. 2 11. Aug. 31. tractat in loaâ—n Hier. ad Paul Psal. 49 8. Lu. 12. â— 38 Math. 2â— 43. Gen. 24. 63. Ionas 46 Gen. 47. 9 2. Esdr. 8 Dan. 2. 33. Math. 24. 2. 1. Cor. 7 31. Iob. 14. 1 Aug. de â—ug anima Cyprian â—e mâ—r 1. Cor. 15 Apoc. 14. 13. Iud. 1. 5. Num. 11 Num. 16 Num. 21 Gen. 42 25. Mat. 6. 34 Psal. 91. 5 Apo. 18. 4. Exâ— 7 11. 2. Tim. 3. 8. Gen. 37. 11. 1. King 19. â— 1. Tim. 1 20. Socr. hist. eccles lib. 1 cap. 20. Mat. 5. 21. Gen. 16. 4 Rom. 6. 12 Ecclesiast 4. 1. 2. 3 Apoc. 14 11. Math. 27. 32. Exo. 8. 25 Psa. 55. 5 1. King 19. 4. Toby 5. 13 Psal. 137 4. Lu. 15. 14 August de ver Dom. Serm. 70 Gen. 8. 9 Heb. 11 38. 2. Cor. 11. 26. Rom. â— 22. Mich. 2. 10. Exod. 16 15. Luc. 19. 3 Gen. 13 17. Phil. 1. 23 Apoc. 22 20. 1. Sam. 6 3. 1. King 2. 3. Psal. 84 4. 1. Cor. 9. 24. 2. Tim. 4. 7. Gen. 3â— 26. 1. Cor. 2 9 Apoc. 7. 9. Lact. lib. 6 de diui prae Tertul. de Hamelier Exod. 1â— 24. Mar. 6. 23 Math. 25 34. Rom. 8 17. Psal. 42. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 13 44. Nom. 32 3. Cypr. de mort Gen. 29 28. Mal. 3. 10 Ciril de fide ad Reg. Hil. de vnit pat fil Psal. 1. 6 Psal. 128. Ioan. 2. 10 Esa. 38. 9 Aug. maÌ„ vlt. cap. Ps. 84. 13. Exod. 4. 3. 1. Riâ— 18 2. Cor. 5. 1 2. Mac. 7. 9. Aris Eth. lib. 3. Tert. in apo Psal. 49 Hier. de vit Hilar. Gen. 45. 28. 1. Cor. 15 42. Num. 17. 8. Ion. 2 10 Psal. 90. 3 Iob. 19. 25 Ezech. 37 7. Rom. 5. 14 Phil. 3. 10 Dan. 12. â— Ioan. 11. 43. 1. Thess. 4. 13. Eccl. 40. 1 Wisd. 5. 8 2. Cor. 11 Chrisost. Homel 10 in Math. Gen. 2. 7 Cas. lib. de Bel. Gal. Gen. 12. 4 Lâ—â— 2. 29 Phi. 1. 21. Ro. 8. 35 1. Pet. 1. 3 Eccl. 2. 11 Iohn 15 19. Eccles. 2. 2 Psal. 88. 125. Gen. 8. 4 Genes 19 17. 1. Kin. 19 Apo. 6. 10 Ps. 42. 11. Ps. 94. 29 2. Cor. 1. Ioan. 1. 4 16. Ps. 32. 19 Ap. 16. 17 Naum. 1. D. â— 9. 18. Psal. 94. 14. Psal. 44. 18. Gen. 27 23. Psal. 137 1. 2. Iob. 1. 8. Iam. 5. 11 Tob. 2. 10. Chrisost. Homil. 7. in Epist. ad Heb. Apo. 7. 14 2. Esd. 7 Agg. 3. 4 Ro. 17. â—4 Phil. 3. 21 Prou. 13. 42. Ieron de Consol. in aduers. Eccl. 11. 3 Gal. 6. 10. Mat. 5. 25 Math. 25. 8. Psal. 34 22. Iob. 21 13 Psal 33. 6 Psa. 39. 1 Lu. 29. 41 1. Mach. 6. 12. 13 2. Cor. 11. 27 Dan. 9. 21 Luc. 7. 38 Pro. 1. 28 Mat. 25 11. 12. Eccl. 2. 6. Euseb. Emis Hom. 1. ad Mona Psal 132. 4. Bernard de consid ad
I say at once and I thinke Omnia in illo libro spiritum dininum olent Wherfore my counsell vnto you is that you woulde make this your booke liue by printing which may make many liue froÌ„ sinning Gods good spirite hath not moued you to take this good paines now to bury the fruite so soone as it is borne and none profited but that it shoulde be presented vnto the worlde to liue when you are dead Foelix formosa proles est be not then so vnnatural now to stifle it in the cradle or cast it with Moyses to drowning it is worthy the nurcing and bringing vp of a Princes daughter and your honourable patronesse The Church looketh to haue good seruice of it the Vniuâ—rsitie your Colledge your mother your frendes expect credite commendation by it your selfe the father of it will no doubt haue great ioy of it Goe forwarde then on Gods name and christen it to the world And so I leaue with my hartiest commendations longing to see that faire printed which is now so neere written I could sâ—aâ—ce reade it From L. Col. the 6. of August 1600. Your assured louing frend R. K. The Contents of the Chapters I. An exhortation moouinge euery one to apply himselfe to learne to die II. Wherein is shewed the cause why men so seldomâ— in these dayes enter into a serious remembrance of their end III. How behoouefull it is for euery Christian man soberly to meditate of his end IIII. Wherein is shewed that the estate and condition of the life present may instely mooue vs to this consideration V. That a meditation of the liâ—e to come may also mooue vs to the same remembrance of our ende VI. That we need not feare Death much lesse to meditate thereof VII That the afflictions of minde which are incident in the life of man may mooue him to meditate of his ende VIII That the griefes of body may also mooue him to this serious meditation IX How it concerneth euery one in time of health to prepare himselfe for the day of his dissolution X. Wherein is shewed the manner of this preparing or the estate and condition of life wherin the Christian shoulde euer staÌ„d prepared for Death XI How the Christian man should demeane himself when sicknesse beginneth to grow vppon him XII How he shold dispose of worldly goods and possessions XIII How necessary it is for the sick leauing worldly thoughtes to apply his mind to prayer and some godly meditation XIIII How the sicke when sickenesse more and more encreaseth may be moued to constancy and perseuerance XV. How they may bee aduertised who seeme vnwilling to die XVI How they may bee induced to depart meekly that seeme loath to leaue v orldly goods wife children frends or such like XVII How the impatient may be perswaded to endure the paines of sickenesse and death peaceably XVIII How they are to be comforted who seeme to bee troubled in mind with a remeÌ„brance of their sinnes and feare of iudgement to come XIX How the sicke in the agonye of death may bee prepared towards his end XX. In what maner the sicke should bee directed by those to whome this waightye businesse doth properly pertaine XXI Wherein is laide downe the manner of commending the sicke into the hands of God at the hower of Death XXII An exhoâ—tation to comforte those who lament 〈◊〉 for the departure of others XXIII How those that vndertake any daungerous attempte either by sea or land wherein they are in perill of Death shoulde deuoutly before make themselues ready for God XXIIII A briefe direction for such as are suddenly called to departe the world XXV A Consolatory Admonition for those who are often ouermuch grieued at the crosses of this world XXVI An admonition to all while they haue time to make speede in applying them to this lesson of learning to die XXVII The great folly of men in neglecting this oportunity or time offered to learne to die XXVIII Wherin is shewed that this learning to die may iustly mooue vs to leade a Christian life in holy conuersation and godlynesse XXIX Wherein is shewed in the last place that a consideration of Christ his second comming to iudgemente ought to mooue euery one to liue religiously also to apply himselfe to this lesson of learning to die XXX A short Dialogue between faith and the natural man concerning mans estate in the worlde and his departure from the worlde XXXI A Dialogue between Discontentment and Hope XXXII A Dialogue betweene Presumption and Feaâ—e XXXIII A short discourse wherin is shewed the great commendation of a peaceable course of life vnto which wee are moued by a consideration of our ende DISCE MORI Learne to Die The First Chapter An exhortation moouing euery one to apply himselfe to this lesson of learning to Die TRue it is that our abode heere in this world is an ordinaunce established of God and may also be very acceptable to man To procure the continuaunce of life by meanes ordained is allowable To auoide thinges hurtfull to the preseruation thereof is behoouefull Wilfully to hinder our owne health is not onely against the coursâ— of nature but a way to tempt the very God of nature To wish eyther to bee gonne sooner or to stay longer in this earthly station then it shal seeme good vnto him by whose appointment wee all stand is a part saith one of great ingratitude The time therefore allotâ—ed vs to walke in we may accept vntill God cal vs away with thankefull hearts vsing that space to serue him in holinesse and righteousnesse To desire with the Prophete that God who hath taught vs froÌ„ our youth by would not leaue vs in age when wee are gray-headed vntill wee haue shewed his power vnto them who are yet to come With Ezechias to do God yet a little more seruice in the world With S. Paule to be content to stay our dissolution to be helpefull vnto others In which respectes we may accept of and wish yet some farther continuaunce of our selues and others The true Israelites in desiring so hartely the life and preseruation of Dauid their king because when he should be taken from them the light of Israel wold bee quenched and many a good Israelite shoulde as Iacob saide bring his gray heires with sorrow vnto the graue did herein sheâ— no lesse dutifull then godly affection Notwithstanding seeing that man hath here onely a course to finish which beeing finished he must away seeing that life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true as the saying hath a debt to Death who hath absolute authority ouer all then as the Prophet Daniell said Heare acceptable counsell Nay heare O maÌ„ counsell by yâ— wisest amongst men from the God of Heauen Remember thy Creator in the dayes of thy youth or at the least before the dayes come wherin thou shalt saye I haue no pleasure in them That is to wit thy approaching end
we it there is some daunger but if wee first discrie the Basiliske then the Serpent dieth wee neede not feare The tempest before expected dooth lesse annoy when the storme shall arise He that leaueth the worlde before the worlde leaues hym thinketh of the day of his dissolution as the Sicke man hearkeneth to the clocke shall giue Death the hand like a welcome messenger and with Simeon pray to depart in peace Yet the weather is faire wee may frame an Arke to saue vs from the floud Yet Ionas calls in the streete of Niniuie Yet Wisedome crieth to all that passe by vsque quo O how long will you loue vanitie Yet the Angels are at the gates of Sodome Yet the Prophet woos O Iuda how shall I entreate thee Yet the Apostle beseecheth for Christes sake that we would bee reconciled vnto God To conclude yet the Bridegroome tarries and stayes the virgins leysure to haue them enter with him vnto the marriage solemnitie Lord that they would make speede and cast off many meere vanities seeing the ioyes of heauen carry for them The pleasures of this worlde are pleasures in shew but the pleasures that Christ hath layd vp for them that are his are pleasures in deede God almighty increase in our hartes a desire of this learning that so wee may liue in his feare die in his loue to liue for euer The Second Chapter Wherein is shewed the cause why men so seldome enter into a serious remembrance of their end CAn wee sufficiently woonder that the regenerate manne whome God hath made by grace â— contemplatiue creature and by glory equalled vnto the state of Aungels should bee so delighted in the affaires of thys vncomfortable worlde so enchaunted with the harlot-like allurements of sinne so carried away from himself by the way of sensuall securitie as vtterly to cast away all remeÌ„brance of his ende and to become worse then an Idoll of Canaan which had eyes saw not that is to haue a Reasonable Soule and vnderstand not to induce the sonnes of men lightly and loosely to passe ouer a religious remembrance of this their ende Is his sleight whose businesse was and is at and since the fall of Adam to slay soules Nequaquam moriemini Tush you shall not dye at all As if he would haue the remembrance of death but a melancholy conceite and least it should make in mans hart too deepe an Impression of the feare of God he will haue the Forbidden tree to delght the eye fayre woordes to please the eare and driue all away Eritis vt Dii Why you shall be as Gods when his drift was to haue had them Diuels By this we see whose practise it is to make the worlde runne at randome as it doth and so many graceles Libertines by a carelesse course to passe ouer their dayes in vanity their yeares in folly so long vntill they be taken by the euill day when they thinke not of it as birdes in the snare and fishes in the nett sayth the wise man and so become vtterly vndone for euer To muse of our Ende is none of our thoghts to heare S. Paule speake of iudgement to come is too chilling a doctrine for our delightful dispositions and makes vs cold at the hart We cannot abide to stay vppon such austerities with Felix wee are not at leysure for this â—arring musicke which soundes not a right in the consort of our worldly pleasures and therefore will heare it another tyme happely not at all To thinke of death it is Acheldoma a fielde of bloud but to let the time slide wastfully and our sinnes increasâ— daungerously to promise vnto our selues many dayes to heare placentia and to be told of Peace Peace though sodeine destruction bee neuer so neere is our pleasing ditty vntill the soul bee rocke a sleepe in sinne and sleepe as Sisera which God forbid he slept but neuer waked againe Mercyfull Lorde what will become of this at the last If nothing els yet the dayly instances of death before vs doe euidently shew what shall in like maner shortely betide our selues The enterlude is the same weâ— are but now Actors vppon the stage of this world They which are gon haue played their parts and wee which remayne are yet acting ours onely our Epilogue is for to ende It is a maruaile aboue maruailes that in a battaile where so manye goe to the grounde our remisse hartes can take no warning to enter into some remeÌ„brance of our state The neighbours fire cannot but giue warninge of approachinge flames Mihi heri tibi hodie yesterday to mee to day to thee Whose turne is next God onely knowes who knoweth all Hee that once thought but to beginne to take his ease was faine that very night whether he would or no to make his ende If nothinge els yet so manye so apparant precedentes should mooue vs toshake off this strange forgetfulnesse vnlesse that complainte of Cyprian be also verified Nolumus agnoscere quod ignoraâ—e non possumus Wee will not knowe that which we caÌ„not but know Good Lord into what a daungerous Lethargie of the soule are wee fallen when so many obiectes before our eyes which are so often sounding in our dullest eares can nothing moue or at least so little as sodeinely all is gone Our mouing is with Agrippa in modico tantum but onely somewhat which by and by is forgot againe Our consultations are Volumus nolumus we will and we will not and so with the sluggarde nothinge is done What long discourse haue we in our greatest meetings but dead men are partly if not chiefly the subiect of the same How often heare wee the solemne â—nell when our selues can say well some body is gon Do we not passe by the graues of manye who for age and strength might haue rather seene vs lead the way and yet for all this to dreame as if there were no death at all Goe too sayth Salomon to the slothfull sleepe on Let fooles as they do make but a sporte of sinne and say with the olde Epicures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why what haue we to do with death They shall one day finde that death will haue to dâ—e with theÌ„ when he shall strip them into a shrowdinge sheete â—inde them hand and foote and make their last bed to be the hard and stony graue Of which sorte of men that moane of Moyses may iustly be renewed O that this people were wise and would remember the latter thinges That they would cast to minde the dayes will come and God knoweth how soone too When the kepers of the house shall tremble which are the handes when the stronge men shall bow themselues to wit the legges when they shall waxe darke that looke out of the windowes that is to say the eyes When the eares or daughters of musicke shal be abased when grashoppers on
bended shoulders shal be a burden when the wheele shall be broken at the Cisterne that is the hart whence the head draweth the powers of life in a word when dust shall turne to dust againe the ioyntes stiffed the senses benâ—mmed the countenaunce pale the bloud colde the eyes closed the browes hardened the whole body all in fainte sweate wearied Heare O earth earth sayth the Prophet Almighty God clothed our first parentes with the shinnes of dead beasts that when they saw what was about theÌ„ they should remember by reason of sinne what shoulde become of them When Christ shewed at his transfiguration vpon the mount Peter and Iames a part of his glory he shewed them withall Moyses and Elyas two dead men are deâ—acted from men which might bee withall a remembraunce of their mortality When the Prophet Dauid spake of mans vncertaine condition and certayne enâ—e in the 49. Psalme because it is so long before the most glorious amongest men in the eye of the world will remember theÌ„selues to be but men First heâ— speaketh vnto all Heare all yee people And least any shoulde thinke themselues exempted theÌ„ vnto all of all estates High and Low Rich and Poore one with an other and because he would haue it knowne to be a matter of importaunce in deede hee sayth My mouth shall speake of wisedome my hart shall talke of vnderstanding vtter inge the selfe-same twise ouer as if wee might wonder what the Prophet had to say which is indeede his own wondering Seeinge that wise men die as well as fooles that death groweth vpon them that their beauty shall consume in the Sepulchre that they shall carry nothing away with them that all their pompe shall leaue them when they go and follow the generation of their Fathers yet for all this they thinke that they shall continue for euer and their dwelling places endure from one generation to another callinge their landes after their owne names this is their foolishnesse saith he And surely as in many other thinges the wisedome of man is foolishnesse with God so is it in this Ioseph of Aramathea a rich maÌ„ as we read in the Gospel had a Sepulcher in his garden Surely in places where we take felicity wee should not but haue a mention by some good thought at least of our mortal beeing In all other affaires wee are often vigilant but in this so remisse as if all wer but a game Did we watch death which in times of our chiefest delighted most watcheth vs and often taketh vs too then would we not liue as we liue and sinne as we sinne but giue a thousande dalliances a bill of diuorce as if for their baggage dealing we would haue no more to doe with them But so long as wee liue wee spend our dayes as if we had an estate of Feesimple or Patent at large to continue as we lift to commit sinne as easily as beasts drinke watâ—r without remorse without feare One of the greatest euils in the life of man is a carelesse neglecte of Gods woorship One of the greatest causes of this neglect is the forgetfullnesse of his ende Therfore saith Gregory doe so many cast off all care of Christian piecy beecause they neuer care at all to minde their present condition of humane frailty When the Prophet Ieremy woulde shewe the state of Ierusalem to haue become altogether irreligious without mentioning many causes hee expresseth the maine cause in briefe as thus Non est recordata finis She remembred not her end So by this wee see Sathan hath no more daungerous deuise to draw men from GOD like Absolom who stole away the hartes of the people when they were goyng downe to doe homage to Dauid their king then by stealing from their hartes this remembrance of their ende The Panther as is written of him knowinge howe beastes flie from him by reason of his oughly head which frayes theÌ„ thrusts onely his head in some secrete corner whilest they gazing on his goodly spotted hide nothinge suspectinge their approaching ende suddenly he breaketh out and prayeth vpon them So this foule headed Panther Sathan perceiuing well how much delight men take in worldly pleasures hideth his deformed head settinge out his fine coulored skinne that is the glory and vanitie of pleasaunt but daungerous delightes whilest in the meane time they neglecting their enemy their ende hee suddenly seeketh to entrappe and deuoure them Wherefore men had neede be prepared and vigilant in thys respect that they may bee euer prouided against his so subtle deceites and Remember their end before it end them that is beefore it be said as vnto Ahaziah Thou shalt not come downe from the bed vnto the which thou art gone vp And that which is chiefest of all beefore the soule by a consumption of sinne pyne to death Blessed Lord who were he not carelesse in the superlatiue degree would not sometimes retire himselfe from this combersome world and remember that which almost hee cannot forgett That he must one day die Why did God leaue saith S. Austen our last day of our life vnknowne to vs was it not because euery day should be prepared of vs which preparing wee may not neglecte vpon paine and perill of losse foreuer Wherefore let them take heede in time who passe ouer their dayes Pharao-like Atheist like sayinge who is the Lorde Wee haue sinned and what euill is happened vnto vs be they well assured that Death like a Sargeant sent from aboue vppon an action of Debt at the suite of Nature her selfe will sooner or later attache and arrest them all and make them aunsweare this high contempt where God himselfe is a party at the Courte of Heauen Let them know that all must yeelde bee they as strong as Sampson as glorious as Herode as mighty as Alexander this tyrant Time will sweepe them all away Moyses vpon the mount Abarim Aaron vpon the mount Hor Methusalath after so many yeares The holiest the healthiest where or when we know not all must downe when death commeth Wee dayly see it and will not sticke sometymes our selues to say as much and yet remember nothinge lesse as if it were onely some arbitrable matter and so wee bring our yeares to an ende as it were a tale that is tolde Of all other we cannot sufficiently maruelle that olde men when as now drooping nature putteth them in minde that their continuance is not long when bended backe makes them looke downe whether they will or no and biddes them thinke of their hearse or graue to see these either addicted to the insatiable desire of gaine or giuen vnto the lightest behauiour of youth shewes them to be far from this religious remembraunce of their ende Sophocles a heathen man would blush for shame to see the most vnseemely matches marriages of our time wherein age and youth are yoaked together a thing so contrary in nature so
Christian estate wherein the seruant of God once setled need not to feare To speak with his enemies in the gate Faith is the staffe wherevpon we stay both in life eath the which faith telles vs that God thorough Christ is become our welfare By faith we are blessed in the third to the â—alathians and fourth By faith we reioyce in tribulation in the fift to the Romans and second By faith we haue accesse vnto God in the thirde to the Ephesians and twelâ—t This is the shield whereby wee quench the fier it darts of Sathan This is the meane whereby wee resist his power Nahash the Ammonite woulde make peace with the men of Iabesh Gilead but vpon condition that he might thrust out their right eies This olâ—â— Ammonite our enemie wouâ—â— offer peace to Gods children but it is vpon condition for he would haue their right eye 〈◊〉 that blessed faith that beholdâ— Christ crucified put out But will the true Giliadites yeelde to such a condition No not for ten thousand worlds of riches Haue we any thing to do at the throne of God in heauen there wee haue but two pleas the one of innocencie the other of mercie Faith bids boldly pleade the plea of mercy and tels vs the iudge is reconciled What shall sepearte vs once confirmed in faith from the loue of God in Christ Iesus Shall powers or principalities thinges present or thinges to come no neither life nor death What manner of faith Christ commendeth in the Gospell wee reade by that of Mary Magdalene who after sorrowing and weeping fâ—r her sines Christ tels her Thy faith hath made thee whole as if he shold haue said Mary this weeping this repenting faith is faith indeed When hee had seene the religious duetie of the Samaritan that came backe to giue God praise and fel downe at Christes feete he faith vnto him also Thy faith hath made thee whole as if this humble faith this religious faith is a sauing faith Go in peace The blind man that cried Sonne of Dauid haue mercy vppon mee And being reproued would not leaue Mercie vntil he obtained Mercie Christ said to him as to the former thy faith hath made thee whole as if this praying faith of thine is a good faith Receiue thy sight What made many old Saints to endure bondes and imprisoment to bee stoned to bee hewen a sunder it was faith saith the Apostle This was no palsâ—e faith but firme and constant vnto the end that comforts the languishing mind and sayes if we liue we liue vnto the Lord it we die we die vnto the Lord Whether we liue or die wee are the Lords To this faith is adioyned Hope which is called by the holy Ghost the Ancre of the soule The anker lyeth deep and is not seene and yet is the stay of all So hope reacheth farre is of thinges vnseene and yet holds sure anuds the surging waues of a boistrous world This hope maketh not ashamed abideth with patience reioyceth in afflictions is as S. Austen calleth it the very life of life For why it biddes vs go comfortablie to the throne of grace and not to refuse the chaunging of these mortal badies that we may receiue them in a better resurrection In the third place Charitie the indiuisible companion of faith may be considered God in the creation did seperate light from darknesse we may not in the state of iustification ioyne the workes of darknesse as enuyinges strife and contentions with the light of faith In the second booke of Kings and the tenth Chapter When Iehonadab came to wardes Iehu as if hee had some earnest intent to be his follower Iehu saide is thy hearte vpright with mine he aunswered it is then quoth Iehu giue mee thy hand Our noble Iehu whom God hath set vp to pull downe the power of darknesse sayes to all that would professe his name Is your faith vpright to me then giue me the operations of your hands The children of God as they shal differ from the children of this world hereafter so must they differ from them here by good works which doe manifest themselues by Christian charitie Christ sayes vnto his as the Lord of the vineyard said vnto them in the market place Quid statis oriosi why stand ye idle Faith like Rachel mourning for her children lamenteth the defecte of good works and saith as Sara giue me fruit or Idie Our Sauiour Christ saith to his disciples by this shall men know you whose you are In that you loue one another Caine offered bad offerings which was a token that the loue of God waxed colde in Caine it was not long after that he laid violent hands on Abell which shewed that he lost withall the loue of his neighbour But O Caine saith Saint Ierome what doest thou what cause hast thou of this cruel hatred and desire of shedding innocent bloud Quid commeruit frater quam vim intulit what hath thy brother deserued what violence hath he offered hath thy solitarie brother displeased thee because hee pleased God thou knowest not what a losse thou shalt haue in the misse of so good a companion But enuie puffes vp blinds the vnderstanding where it once entreth If you will heare how Lamoch that was an euill man speakes If â—aine were auenged seuen folde I will bee auenged seuentie seuen fold Here is nothing but a mind set vpon reuenge But if you will heare how Dauid the man of God speaks Is there any of the house of Saul that I may shew mercie vnto them He speakes of loue and kindnes towards his verie enemies And so Ioseph when hee forgaue his brethren because saith he I my selfe am vnder the hande of God All that we can or do forgiue our enemies are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offences or some final trespasses but that which God forgiues they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debts of great importance we some few pence he talents and those ten thousande too Thrasibulusâ— heathen man to renew amitie lost amongst men made a law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of forgetfulnesse of all wronges and iniuries that had beene offered it is nor a lawe of Thâ—asibulus but of Christ Iesus Forgiue and it shall bee forgiuen you What hath heauen more glorious then the vnion of the Trinitie What hath the earth more heauenly then consent and vnitie When one riuer runneth towardes the Ocean it is a good course and goes as it should but when it meeteth with another riuer then they make a current in deede When the loue of God doeth carrie vs along wee go well but when this meeteth with the loue of our neighbor then wee set forward with a main streame into a sea of all blessednes A special meane to increase this double loue in yâ— hearts of al beleeuers is a frequent participation of the holy
appeared first after his resurrection to Marie Magdalene to shewe that he brought comfort to the greatest sinners of all This is a true saying saith the Apostle That Christ came into the world to saue sinners whereof I am the chiefe as if S. Paul put himselfe in the number as euerie one shoulde and say wherof I am one nay the chiefe And here we may call to minde that bottomles depth of Gods mercie who will bee called rather by the name of a father to intimate vnto vs his loue and to enconrage vs to call vpon him in time of neede whose goodnes is diffusiue and communicable vnto others whose bountie is delighted in nothing more then in doing good And is woont rather to giue great then small things God is not such a one as Adam tooke him to be from whom when he had sinned hee shoulde flie or hide him selfe for feare but God is such a one to whom Adam and all that haue sinned may haue accesse with hope and loue The seruants of Benadab in the first of Kinges and the twentieth when they saw and considered wel their distressed case began to aduise their maister Benadab after this maner We heare that the Kings of Israel are mercifull wherefore let vs cloath our selues in sackecloath that so we may goe and find fauour in their sight If this mercifulnes were a thing proper vnto the Kings of Israel what may wee looke for at the handes of him who is the God of Israel before whom they that humble themselues shall questionlesse find grace and mercie My sin is greater no Cain thou errest God his mercie is far greater couldest thou aske mercie Men cannot bee more sinnefull then God is mercifull if with penitent heartes they will but call vpon him But come we vnto Christ the fountaine of al mercie there shall we find God in his mediation onlie great without quantitie and good without qualitie as Saint Austen speaketh Christ in the Gospel was called of the Pharisies by way of reproach a friend of Publicans and sinners and so was hee in truth and veritâ—e Neuer was there such a friend to poore sinners such Publicans as he was who strake his breast saide God be mercifull to me a sinner The Parable of the lost shaepe doth shewe this loue in seeking the lost sinner the ioy of the Angels of heauen ouer our repentance may much comfort vs to cal for grace When the wandering sonne had consumed his fathers substaunce but yet returned sorowfully to acknowledge himselfe the father saith not whence â—â—mest thou or where is now all thy patrimonie but bring hither the newe garment â—il the fat calfe let vs reioyce my son was dead and is aliue Here was a welcome â—ome that might amaze this wandering sonne though wee sometimes lose the nature of children yet God doth neuer lose the name and nature of a father a name of priuiledge to his children we crie Abba father a name of care and prouidence your heauenly father eareth for you a name of loue If you giue your Children good things how much more shall your father in heauen giue you if you aske them of him And not onely a father but our father which should wounde our harts and kindle our affections in al distresses with comfort to â—al vpon him It may be said also in this case as before it was saide of the affection of a mother There is none knowes the loue of a father but a father nor any the loue of God but God himselfe who is loue That thou mightest bee blessed O man first hee created theâ— that thou mightest bee recouered when thou wert lost then hee redeemed thee which redeeming sheweth a price paied for thy raunsome which price was his dearest bloud When Christ wept and shed some fewe teares for Lazarus the Iewes reasoned and said see how he loued him but when Christ shedde his owne bloud for vs and that in great aboundance Osee how he loued vs. If hee bought vs with so deare a price will he refuse his owne peniworth If he sought vs flying from him shal be not much more receiue vs when we come vnto him Can a mother saith the Prophet Esay forget the childe of her wombe yea thoâ—gh she do yet will not God forget his people When my father and mother forsooke me saith Dauid the Lord tooke me vp We haue a good Samaritan that when the Priest and the Leuite left vs wounded to wit the Law and figures thereof passed by vs hee bound vp our wounds and paid for our curing that we might be recouered vnto euerlasting health Our Ioseph is gone before to prouide for his brethren was there euer such loue Looke how wide the East is from the West so farre hath hee sette our sinnes from vs. Nay like as the pillar of clouds was set betweene the host of their enemies and the tents of the people of Israel that no harme might befall them so hath hee set his prouidence betweene vs and all casualties that no hurt should oppresse vs Wee should be sutors vnto Christ and least our manifolde sinnes shoulde make vs bashfull he calleth vs vnto him saying Venite omnes qui laboratis onorati estis ego reficiam vos Come vnto me al that are wearie and heaâ—â—e loden and I will refresh you Did al the poore creatures come vnto the Arke to saue themselues Did the Angels carrie Lot out of Sodome and shall not wee come vnto him who calles vs so louingly and meanes no other but to bring vs vnto his euerlasting kingdome Wherefore let neither the multitude of our sins the terror of the lawe nor the feare of Gods iustice discourage vs in time of distresse Christ hath put theÌ„ al to flight as Dauid did the Philistines by killing the killing letter of the lawe who would not cast his burthen vpon him that doth desire to giue vs ease As I liue saith the Lord I woulde not the death of a sinner God woulde haue the sinnes to die but the sinner to liue whose creatures haue nourished vs whose-prouidence hath preserued vs whose mercies hath carried vs all along from our verie cradles vntill this dâ—y whose watchfull eye hath deliuered vs from so manie daungers both of bodie and soule haue we had such and so many experiments of his loue and should we now doubt thereof Is the Iudge become our aduocate and shall we feare to go forwards towards the throne of grace The Spirite and the Bride say come and let him that is a thirst comâ— and let who soeuer will drinke of the water of life come freely who shall lay any thing to the charge of Gods chosen who shall condemne Christ at the right hande of God maketh request for vs. The ninteenth Chapter Howe the sicke in the agonie of death may bee prepared towards his ende AL our life long haue we liued
noble Captaine Martha and Marâ—â— for Lazarus their brother the women of Iewrie for their tender children those young infants the twelue Putriarks for Iacob their aged father Dauid for Ionathan his trustie and faithfull friende Nay Christ himselfe saith Saint Iâ—rome went not to his sepulcher without weeping eyed Neither hath this mourning beene a light passion onely Great was the lamentation that Iacob made at the supposed death of his sonne Ioseph when hee said I will goe vnto the graue to my sonne sorrowing Great was the lamentation that Dauid made when newes was brought him of Absalon his eude O Absalon Absalon my sonne Absalon I woulde to God I had dyed for thee Great was the lamentation which the widdowes made for Dorcas so good a woman full of good workes and almes when they considered her bountie towardes them And thus wee see the laudable custome and practise in mourning for the dead When the Apostle forbad the Thessalomans to sorrow he did not absolutely forbid all sorrowing but onely after the manner of the Gentiles Noa culpamus affectum saith S. Barnard sed excessum We blame not the affection it selfe but the excesse or want of moderation We may not onely vse moderate sorrow in the departure of others but euen in the departure of the godly and well disposed themselues for as good men often are and in regarde of their great misse in the world where they had beene many waies helpfull vnto others may be mourned for of many which is a testimonie of their neede who haue left but fewe such behinde So is it a signe of some ill dealing amongst men when the poore and distressed let them go away without any lamentation at all It was saide by the Prophet Ieremie to Iehoiakin So long as thy father did helpe the oppressed did hee not prosper And after hee addeth this as a great punishment to bee laid vpon him well thou shalt die in griefe of mind and there shall bee none to make lamentation for thee The Apostle confesseth in plaine wordes that God had mercie on him in sparing Epaphroditus lest hee should haue had sorrow vpon sorrow to shew that hee was not so vnnaturall but himselfâ— should haue had feeling in such a case My sonne saith the wiseman powre forth thy teares ouer the deade and neglect not his buriall whence mee may gather that funerall rytes decent interring exequies and seemely mourning is not vnsitting the practise of those amongst whome all thinges should bee done in order The Israelites in burying so honourablie their Fathers and Gouernours did shewe themselues a people of good and orderly disposition My sonne saith Tobie when I am dead bury me honestly The new sepulcher the cleane linnen cloathes the sweete ointmentes the assemblie of men of reputation shewed how our Sauiour was respectiuely regarded and entombed with some solemnitie and sure these bodies which haue beene the temples of the holy Ghost and shall bee chaunged at the day of doome into a condition of glorie should haue that decencie performed as to agreeable both to practise and conneniencie Wherefore not to yeeld the dead after a Cynick manner comely burials or Christian mourning with moderation is most inhumane is a concept to say truth very barbarous Notwithstanding this Christian sorrow yet to sorrow as men without hope is farre distant from the rule of faith which tels vs that the death of the Saintes is precious in Gods sight They are at peace and that their hope is full of immortalitic He that said my sonne Powre forth thy teares ouer the dead said also comfort thy self And surely for Christians of all others who beleeue the resurrection vnto a better life shold raise vp themselues by faith froÌ„ too too deleful passions For as in all other things so in this a moderation should be had Haue we lost a good father friend husband wife or children we may say with Iob. Dominus dedit Dominus abstulit The Lord hath giueÌ„ yâ— Lord hath takeÌ„ away neither are they yet clean taken froÌ„ vs but gone a little before the way wherein wee must all follow Wee shall one daye meete againe at which meeting sayeth Cyprian there will bee no meane ioy when friendes come to reioyce together Our knowledge is now but in parte then shall wee knowe as wee are knowne where Peter shall bee Peter and Paule shall bee Paule and many long since departed shall as some of the auncient Fathers say bee knowne of vs that haue liued long after But of all other meanes of comfort that happie hope of the resurrection should raise vs vp from ouer pensiue thoughts Christ our Sauiour before his passion when hee saw the disciples sorrowfull for his departure which was so shortly to ensue saith vnto them Let not your hearts bee troubled I go vnto the father So it may bee said to those that mourne for the misse of others let not your minds be too much plunged in sorrow those for whom you thus lament are gone vnto their mercifull redeemer It is saide of Enoch because his soule pleased God God tooke him away It was spoken as a blessing to Iosias that hee should bee gathered vnto his fathers before the captiuitie of the people came Saint Ierome of sinful times saith Foelix Nepotianus qui haec non videt Nepotian is a happie man that liues not to see this wicked world When God ships his Noahs it is signe there is a floud not farre behind When God sends Angels to fetch his Lots out of Sodome it is signe there is a punishmeÌ„t for the sinfull Cities shortly to ensue When God takes Lâ—zarus to Abrahams bosom there is then no more penurie to endure Wherefore seeing we are all to passe downe the streame of mortalitie we may not thinke it so straunge to haue experience thereof If we complaine of the death of friends we complaâ—ne in effect that they were borne mortall Death is as the liues drawne from the Câ—nter vnto the Circumference euen on euerie part or as the vpright magistrate equall to all which may the rather moue vs to bee content The good meaning borrower the sooner his debt is discharged the sooner is hee aâ— quiet He that makes but a short voyage and is the soonest at the hauen of rest is the sooner also from daunger of shipwracke We may not forget to conforme our wils to the will of God as we daily pray Fiat voluntas tua Thy wil be done The Wiseman praised the dead aboue the liuing And S. Iohn pronounceth theÌ„ blessed which die in yâ— Lord because they now rest froÌ„ their 〈◊〉 And therefore thir good estate now obtained should the rather moue vs to remember their good At our entraunce into the worlde wee brought with vs a subiection vnto death Againe al sinned therefore death goeth ouer all and returne we
and Blessed are those that haue part in this resurrection Sinne is a kind of death the father saide of his riotous sonne Filius hic mortuus erat This my sonne was dead Sin is a drowsie or heauie sleepe considering the season saith the Apostle it is now time to arise from sleepe Newnesse of conuersation is a resurrection and blessed are those that haue part in this resurrection Christ when he rose he rose carely Lazarus that lay foure daies began to sauour If we lie long in our sinnes we shal ware vnsauorie too But with the women that came betimes with sweete odors vnto the sepulcher we should bring our praiers and supplications which are acceptable to the most highest Though wee doe not yet heare the trumpe or voice of the Archangell summoning all to iudgement yet wee shall heare with these eares at the day of doome that doleful vâ—ice but vnto them that take heed in time ioyfull Surgite a mortuis venite ad iudicium Arise from the dead come to iudgement Let vs not offer the first of our vintage to the delightes of sinne and serue God with the lees and dregges of our age Let vs not yeeld the flower of our life vnto the fowle affections of sinfull nature and reserue for God the very refuse of our time It is no conquest to ouercome a weake and feeble enemie to resist the pleasures of the flesh when nature it selfe is decayed Wee should consider that our care is not so much now what to do as what one day we may wish we had done Wherfore let men â—asse through this worlde as the people did by the land of Edon who onely required to go through it but woulde make no stay at all What should wee set our delights in this Edon our passage through it is all we should require The chiefest matter wee are to attend is the good houre of our departure We see by experience that the longer wee deferre the curing of wounds the harder is their recouerie at the last Thâ— losse of time is verie precious wee haue no warrant for the least continuaunce thereof Make no â—â—rrying therefore â—â—ith the Wiseman to turne vnto the Lorde Lose not any longer therefore bonas horas good houres Quem saepe transit casus aliquaÌ„do inuenit This common cuse of all flesh passeth so often by vs that at the last it takes vs too aswell as others wee may noâ— deferre â— worke of â—uch importance but with all expedition procâ—ede wee in the performance of the same The Apostle S Paul sayth Giue your bodies a liuelyâ— sacrifice vnto God your reasonable seruing of him When we repent onely in our last extremities wee giue not a liuâ—ly but a dead sacrifice not our reasonable but our vnreasonable seruing of God Wherefore as Christ said Walke while you haue light so may it be said vnto euerie one Repent while yee haue time The seuen and twentieth Chapter The great follie of men in neglecting this oportunitie of time offered to learne to die DId many in the worlde as much abhorre the practise and course in the coÌ„â—on life of Saduces Epicures as they are wont to doe their profession and name then would God be more sincerely worshipped then bee is then woulde the time allotted vs to prepare our selues for the kingdome of heauen be better imployed then ordinarily it is wont We wonder at the old world who for all Noahs forewarning of the floud to come yet repented not We maruel at the Iewes who had Christ amongst them and did not accept him but wee â—ane forget our selues hauing 〈◊〉 much warning as they We â—aue Christ amongst vs. Iacobâ—aid â—aid Surely the Lord was in this place and I was not aware of it â—e haue time and health and grace the light of his truth Surely Gods goodnes is vpon vs and wee are not aware of it wee neglect all which neglect is daungerous Despisest thou saith the Apostle â—he riches of his bountifulnesse and patience and long suffering not knowing that the bountifulnesse of God leadeth thee to repentance God is not slacke as some men count flacknesse but is patient towards vs and would haue no man to perish but would haue all men come to repentance Wherefore as Salomon sendeth the â—luggard so may we sende the carelesse sinner to schoole to the Emet For she laboureth in the Summer and prouideth for the time to come I passed saith hee by the â—â—elde of the slothfull man and â—ound it full of briars and brambles such is the life of negligent people vntilled all out of order They royst and riot out time mouing God to sue them vpon an action of wast They spend their golden daies of youth and prosperitie as ill husbands wast and spend their substance they know not how and are in a manner so carelesse as if God were bound to bring them to heauen whether they woulde or no thinking that all is so sure as if there were no more care to bee had No no S. Paule who knewe better then all the deuisors in the world can tell men howe to dispose themselues to heauen willeth euerie one that thinks he standes to take heede least hee fall yea to worke out his saluation with feare and trembling The fall of the Angels the losse of Adam the reiection oâ— Saul If wee consider what hath become of the tallest Cedars in Lybanus wee cannot but with feare thinke of our fraile condition But what speake wee of any one in particular the Iewes that ancient people of God the Churches of Asia which sometime flourished to consider how they are nowe defaced and brought to ruine may make all feare sinfull securitie What not possible to erre Saint Paul told the Romaines themselues long since Be not high minded but feare Beatus qui timer Blessed is the man that feareth our sinnes may make a seperation betweene God and vs. The Iewes haue not onely erred but fallen away froÌ„ that God whose loue and care they so long enioyed Make your election sure saith S. Peter and giue your diligence hereunto for if you do these thinges you shal neuer fall Thereby shewing that our perseuerance in the faith and feare of God is yâ— dutie after free iustification in mercie which only he expecteth at our hands Folly therefore is it to flatter our selues in a fruitlesse course of life and to deferre time vntil it be too late If God offer grace to day saith S. Austen thou knowest not whether he will offer the same to morrow therfore now vse it if thou wilt vse it at all The light will shine when we shall not see the closing in of that day the euening will come when we shall not see the breaking forth of the morrowe light Lazarus after his want Diues for all his wealth sicut homines moriemini and of the children of the most highest