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
impietie The Cocke saith one fearing the Eagle and the Hauk hath one eye fixed on his meate and the other often directed in the ayre So a prouident godly man prouiding before-hand thinges necessary hath respect vnto the Eagle or Christes comming in the ayre to iudgement as also vnto the Hauke which is Death therefore called Rapax because it suddainely seizeth and prayeth vpon all A generall restrainte from euill saith Cassianus an auncient writer is a mindfullnesse of Death which the Egiptians perceiuing thought a bare resemblance thereof al trembling and shaking brought in at their solemne Feastes to bee a speciall â—neane to mooue the beholders vnto Sobrietie The Centurion in the Gospell who otherwise was farre off from acknowledging the Sauior of the world when hee saw the vale rent the earth mooue the stones cleaue a sonder the Heauens mourne in blacke and after all the graues themselues to open and yeeld vp the dead bodies of the Sainteâ— a spectacle of death amidst all mooued him to giue this testimony Surely this was the Sonne of God Seeing then that hencâ—â—rise so forcâ—able motiues vnto a godly and carefull direction of our wayes did wee but sometimes behold that pale horse and he that sits thereon whose name is Death in our musing dispositions it would make vs trample vnderfoote many alluring occasions and cause vs to steppe backe in the pursuite of some sinnefull vanities The Holy Ghost resembling the state of maÌ„ To the grasse to a shadow the smoke a vpour a flower things of so small continuaunce what els would hee intimate vnto vs but a consideration of our vnconstant and variable estate The Apostle S. Peter vnto the dispersed Iewes and conuerted Christians to draw them from carnal desires vsed this as an argaâ—â—eÌ„t of effect Obsecro vos tanquam advenas peregrinas I beseech you saith hee as Pilgrimes and straungers as if he should haue said seeing you are in this world but as wayfaring men stay not your selues vpon carnall desires 〈◊〉 bayâ—es of Sathan and very bane of your soules abstaine from them flie them It is the manner of straungers not to intermeddle with many much lesse daungerous attemptes but no wise and circumspect men to remember they are only in the way to a farther home of more continuance wher they are to make their abode Wherefore saith S. Austen Nihil aliud in hac vita peregrinationis nostrae meditemur nisi quia hic non semper crimus ibi locum bene viuendo praeparabimus vnde nunquam migrabimus Let vs meditate in this life of nothing more then of our pilgrimage that heere woe shall not alwayes bee preparing our selues rather to that place wheÌ„ce we shall neuer depart but haue a sure stay for euer And S. Ierome Qui quotidie recordatur se esse moriturum contemnit praesentia ad futura festinat He that doth remember that die he must little regarding thinges present euer hasteth towards things to come which the olde enemy of man perceiuing seeketh nothing more then to draw vs froÌ„ this frequeÌ„t meditation of Death chiefly by the pleasurable allurementes of intising vanities The Hunter when he seeketh to take the Tygers young which is onely one is said to set vp looking glasses where the Tyger should passe a longe in seekinge this younge which shee doth sometimes by straying abroad loose finding in the glasse a resemblance of herselfe leaues the pursuite and looseth her younge This olde hunter perceiuing mans industry in the conseruation of that which is one and onely one his deere Soule would by many goodly shewes make vs neglect this religious care and stay our selues vppon euery triuolous delighte so longe that wee cleane forget whereabout wee goe and so hazarde that which the Prophet calleth most precious euen the Redemption of our Soules But the prouident Christian man knowing how daungerous it must needes bee for the bird to take delight amidst the ginnes and snares of the Fouler makes no stay vppon these intising euils soares aloft and taking the winges of contemplation thinkes of the ioyes of Heauen the paines of Hell his owne Death and the Death of the Sonne of God for the saluation of vs all with Daniel strawes ashes or thoughtes of his earthly beeing to descry the steps of Death who stealeth along and eateth to the continuance of our dayes or like a skillfull Pilot who often sits at the Sterne lookes vnto the Stars and Planets beares off from the shelues of many daungerous occasions that so by the prosperous gale of God his holy Spirite hee may put into the port of euerlasting rest No seruants more orderly vse their maisters Talents then those who euer feare their maisters sodayne returne No Householder more safe then hee who at euery wateh suspecteth the Theeues entring When that of the Prophet Esay cals vs aside from the world and tels vs softly Moriâ—re thou shalt Die it makes vs penitent for the time past and respectiue for the time to come causing the feare of God to haue a predominate force in this our naturall and otherwise weakely constitution To meditate therefore of our ende at our lying downe which doth resâ—â—uble the graue and our rising vp which may minde vs of a ioyfull resurrection to make this Remembrance the key to open the day and shut in the night is a behoouefull practise and we shall soone perceiue it by the manifold effectes which doe then consequeÌ„tly ensue Isaack vpon Sarahs Death went forth to meditate hauing lost Sarah he met Rebeckah Wee sometime loose earthly comfort but going foorth religiously to meditate vppon God his excellency and our own â—railty wee meete with Rebeckah better comfort that is to say heauenly The Fourth Chapter Wherein is shewed that the state and condition of the life present may iustly mooue vs to this conâ—sideration AMongst the manifolde reasons which may induce vs to this religious remeÌ„braunce of our ende none more effectuall then a due consideration of our estate present For what is our life but a Ionas growen sodainely sprung vp and by and by withered againe and gone But a Iacob pilgrimage the dayes whereof are in nomber â—â—oo and in condition euill Is not all our glory but as the visions which Esdras saw goodly to looke vpon anâ— vanished in a moment Or as Nabuchadnezzars Image that had a head of golde brest and armes of siluer and yet one dash with a stone out of the rocke brought all to ruine May it not be said of the goodly pompe and most glorious shewes which we so much admire amongst men as Christ said of the buildinges of the Temple See you not these thinges verely there shall not be lefte a stone vpon a stone As if little or no meÌ„tion at al should be lefte As for popular applause is it not much like smoke which the higher it mounteth the sooner it vanisheth away And for
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
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
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
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
themselues sayth the Wiseman in the way of wickednesse they shall cry out what hath pride profited vs or the pompe of riches brought vs. Surely this barren and light laÌ„d after all our drudgery yeeldes no other but a crop of cares trouble feare and vexation of mind When those that haue laboured in the vineyard and haue beene often in watching in fasting often these rest from their labours and fal asleepe to rise againe wyth their bodies when the Sonne of righteousnesse shall appeare in euerlasting glory Of these the Apostle saith I would not haue you sorrow as men without hope for those that are a sleepe How acceptable therefore may death bee when in dying we sleepe and in sleeping we rest from all the trauels of a toile some life Againe where as death is a tribute wee must all pay homage Fiâ—t voluntarium quod futurum est necessarium offeramus Deo pro munere quod pro debito tenemur reddere Let vs make that voluntary which is necessary and yeeld it to God as a gifte which we stand bound to pay as a due debt Had we no farther hope then onely to attaine a state temporall wee might feare indeede because when we die all our happinesse shall deceiue vs but when God made man of the dust of the ground God breathed into him the breath of life and man was made a liuing soule therefore not a dying soule Cesar writeth that the bare opinion of the Druides who taught that the soules had a continuance after their separation from their bodies it made many of their followers hardy in great attemptes and abated in most the feare of death Cyrus himselfe could say vnto his children when hee was ready to die Thinke not deere children that I shal be no where or nothing If a baresupposall of a future beeing could so much auaile against the feare of death what doth faith effect that doth warrant vs by good euidence of the blessed assurance of the resurrection If Abraham the faithfull Patriarke left his owne country and kindred at the commaundement of almighty God and went into a strange land how willingly should wee leaue this country wherein we are only strangers and goe where wee haue our owne home and abode for euer This was the resolution of S. Ambrose who neither loathed life nor feared to die because saith hee wee haue a good Lord. This was the faith of Simeon who hauing seene Christ prayed to depart in peace This was S. Paules gaine when he said To die is to me aduantage because this passage was a dissolution and this dissolution was to bee from the body and this his being from the body was to bee with Christ. Seeing therefore that death it selfe being duely considered should nothing at all dismay vs then much lesse the meditation thereof The more we meditate of death the lesse wee feare it the lesse wee feare it the more faith haue wee What shall seperate vs from the loue of God that is in Christ shall tribulation or anguish shall life or death Blessed be God saith S. Peter who hath begotten vs to a liuely hope of the resurrection The Seauenth Chapter That the afflictions of minde which are incident in the life of man may mocue him to a Meditation of his ende SAlomon whome GOD for wisedome chose as it were to be a forman of a great Enquest to make enquiry of the state of the world to come foorth to speake for all and his conscience of all hauing heard and seene the nature of thinges vnder the Sunne yeeldes vp his verdite of all as thus All is vanitie and vexation of minde This is in briefe the condition of all in generall The rich discontented in honors the poore languishing in griefe the learned full of restlesse labours all of what estate soeuer subiect vnto troubles and vexation of mind As if Salomon should haue said you may looke for no other all is vexation Small cause had the Israelites to care for their continuance amongest the Taske-masters of Egipt and as small cause haue any to desire to liue in this wildernesse amongst many wolues Wee know Christ our Sauiour hath told vs that beeing in the world we are not of the world here we may not looke for perfect rest of body or all contentment of minde and therefore to meditate of deliuerance may bee some refreshing to the distressed soule who may powre out her complaintes saying Would to God that day might once shine when I shall see my Redeemer When I shall come where is peace within and without when I shall appeere before the presence of God with ioy and bee no more oppressed with griefes disturbed with cares molested with thoughtes but liue and rest for euer What comfort can a man reape or what quiet should hee take where want is miserable plenty full of peril which way soeuer wee cast our eyes wee finde cause of complainte that we may well count Laughter error and subscribe to that of the Prophet Lord thy terrors haue I suffered from my youth vpward with a troubled minde Hauing then so little cause to ioy in this life where there is so small a cause to make vs reioyce where the minde is so inuested with cares and molested with griefes wee may recount with our selues the happinesse of them who after the stormes of this troublesome sea haue cast anker in their safest roade Noah had much molestation in the old world hee had the waters swelling vnder him the heauens darke gloomy ouer him At last the Arke stayed vpon the mountaines of Arâ—â—at and then was Noah a glad man Lot was grieued amongst the sinfull Sodomites at last God sent his Aungels to take him cleane away Elias mourned for a time sate vnder the Iuniper tree sent vp his sighes to heauen at last came the charriot and then there was no more Iesabell to persecute him no more false Prophets to band themselues against him The Saintes vnder the Altar may for a time cry How long Lord Iesus after a little more sufferinge their disgrace shall be turned into glory their mournefull teares into gladsome triumph Why art thou so vexed O my soule and why art thou so disquieted within me O put thy trust in God In the multitude of my sorrowes saith the same Prophet that were in my hart thy comforts Lord haue refreshed my soule Thereby shewing that as the world had a multitude of sorrowes to assault his hart so God had a multitude of comfortes to refresh his soule amongest them all For as our sufferinges in Christ doe abound so our consolations also in Christ do abound tâ—o sâ—th S. Paule Our Sauiour knowing that his Apostles should haue many and great discomfortes in the world promiseth to send them after his Ascention vp into heauen an other comforter for his presence was their comâ—ort and afterward in their deepest
after that deede of mercy in burying the deade was accepted of God the next tydinges we heare of Toby is the holy man Toby is striken blinde To suffer some chastisementes wee may bee contente for respectinge our sinnes God by these afflictions doth lay but a soft hand vpon vs. It was an auncient Fathers praier Dominâ— hic vre hic seca vt in posterum sanes Lord here seare cut me that thou maist heale me in the time to come Better to suffer here then hereafter Non respicias saith Chrisostome quod via est aspera sed quo ducit Respect not so much that the way is painefull as that the â—nde thereof is pleasant When S. Iohn asked the Aungell what they were that appeared in long white garmentes with Palmes in their handes the Aungell aunsweared These are those that came out of many tribulations in the world To shew after the stormes of a troublesome life they weare Palmes crownes in token of euerlasting triumph There is a threefolde consideration that may mooue in vs matter of meditation to this effecte The first Quid fuimus what we once were The seconde Quid â—umus what we now are The third Quid eâ—â—mus what after a short space we shal be What we once were is shewed by that of Esdras O Adam saith he what hast thou done When Adam fell wee all fell If the estate of man had beene without sinne mans estate had beene as the Aungels in heauen Salomon in his princely seate was clothed in greate royalty and yet Salomon in all his royalty was not clothed like the Lillies of the Fielde But neither Salomon in all his royalty nor the Lillies of the Field was euer so clothed as was Adam beefore hee lost the clothing of innocency O happy Adam if Adam had well considered so much Wherefore as the people in the time of the Prophet Aggee beholdinge the forme of the Temple how farre inferior it was vnto the former glory thereof might in effect sorrow when they saw the one and remembred the other In like manner when wee call to minde the state of innocency wherein GOD made all thinges for man and man for himselfe in that wonderfull excellency placed him in Paradise a Garden of all delightes subiect neither to griefe of body or vexation of minde Wee cannot but with some sorrow for sinne bethinke our selues of that former felicity and in the first place Quid â—uimus what wee once were For the second consideration Quid sumus what wee now are euen soiourners in this vale of teares exiles from our natiue home where troubles come like Iobs messengers no sooner one hath tolde his tale but another steps in to say as much where men are beset with crosses and calamities round about the feeling wherof may mooue vs to breake foorth into that desire of the Apostle Who shall deliuer vs from these bodies of death Cato the wise a Heathen man could tell his Schollers that were he offered to be young againe he would in no case accept of such an offer so wearysome is the condition of our estate present For that future state Quid crimus what we shal be when these drossie bodies shal be chaunged and made like the glorious body of the Sonne of God to which bodies God in mercy saith as sometimes vnto Abraham For Ismaell I will blesse him also so of these bodies in their resurrection though as Ismaell they are not so free borne as Isaacke the Soule yet shall they haue a blessing too A Christian remembrance hereof doth make vs desire wyth longing aperfection els where Hope saith SalomoÌ„ that is deferred doth afflict the minde In the meane season considering that God is at the last the rewarder of patience and death the finisher of paine it may make vs the more cheerâ—fully to passe ouer the gretest griefes of body and afflictions of minde whatsoeuer which afflictions in this life are testimonies of Gods loue but in the life to come signes of his iustice It is the wont of Fathers to holde in their owne children when they suffer the children of bondmen to goe loosely as they list God that keepes an inheritance for his after his rod in correcting hee hath a staffe of stay and comfort Wherefore wee may reckon these trials as harbingers to warne vs before hand of deathes comming as testimonies of Gods care ouer vs as schoolemoisters towardes our ende to teach vs this lesson of learning to Die If God saith S. Ierom had promised vs all peace and quiet both in this world in the world to come then our troubles here might amaze vs and make vs doubt of our future rest but finding by proofe the manifolde tribulations of the life present we may expect with comfort the promise of the time to come If a Heathen man could say when he saw a suddaine shipwrack of all his worldly wealth all lost in a momeÌ„t Wel Fortune I see thy intent thou wouldest haue me bee a Philosopher how much more may the Christian man say after the many and manifold afflictions in minde and body well I see that God would haue me euen to become religious and to enter into a meditation of the life that is freed of all The Ninth Chapter How much it concerneth euery one in time of health to prepare himselfe for the day of his dissolution SEing that our good or bad estate in the life to come depeÌ„ds much vpon the qualitie or condition of the life present for where the tree falleth there it lieth and our passage in order is from the life of grace vnto the life of glory they see but little that perceiue not how greatly it concerneth euery Christian in time of best health while hee hath yet day before him to set forward in a prouident course that so in the coole of the euening he may arriue at the porte of euerlasting rest The dayes of man are but short his time vncertaine that little moment wee haue to prouide for a state of all continuance is runne ouer before wee are aware Gods mercy in giuing vs time and grace passeth a long as a pleasaunt riuer if wee stoppe the course thereof by our continuance in sinne it will arise high and turne into iustice and beare them downe by force ouerthrow our securest repose in this worlde That which once and neuer but once is done should bee aduisedly begun carefully prosecuted and most seriously laboured with all industry vnto the end It is the counsell of the holy Ghost Do good while ye haue time The place of making attonement with our aduersary is while wee are in the way No preparing oyle in our Lampes no entringe with the Bridegroome no running no crowning For a sure rule is it with God Do well and haue well Liue the life of the righteous and die the death of the righteous If any aske saith Lactantius whether death bee
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
blessed virgin Marie didst suffer wast dead vnried discendedst into hell the third day didst rise againe from the dead ascendedst into heaueÌ„ 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 aâ—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 â—siblâ— 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 yâ— people of Ciniensis who when the ambassadors of Brutus would haue theÌ„ 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 sâ—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 OfteÌ„ 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 faceâ—emus si mori tantummodo fine resurrectione praeciperet Deus voluntas eius sufâ—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 comforâ—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 painâ— and griefe and when thâ— 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 commoÌ„ 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 subâ—â—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 reaâ—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 yâ— 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
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
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
aloft they swel in malice their heartes are so big nothing will qualifie them it is a disgrace they thinke to beare a little or put vp the least iniurie the inâ—â—nite needles actions and sutes of law which for some vile vnconscionable gaine find some fit patrons abroad in the world doe much nourish this vnchristian trouble and troublesome life of Christian men who should affect nothing lesse they follow on their course from tearme to tearme till at last Actio moritur cum persona the action dieth with the partie they can account a lease of one and twentie yeares as good in a maner as a state of three liues and they see time weares out the Councellour his client the assurance and all but no amendment at al is seen were this wel remembred it woulde soone make men of another disposition then for the most part they are more patient more peaceable sesse contentious Is there not a wise man to iudge betweene brethren Wee haue God knowes but little time to spend in the worlde what should wee desire more then to spend that little well deuoutly towardes God peaceablie amongst men It was Iosephes counsell to his brethren when they were returning to their owne country Fall not out by the way go along together to your fathers house quietly as trauellers louingly as brethreÌ„ Let onely loue of the life to come moue vs to serâ—e God â— bee at peace with our neighbors that so we may turne our good purposes to good practises our practises to custome our custome to delight our delight to perseuerance our perseuerance to liue to God and to die to God For the better performancâ— hereof wee should euerie day more and more waxe out of loue with this combersome world There is such a noise in the catching desire of riches that we cannot heare the soft voice which cals vs to deuotion There is such a noyse in mens deuises for maintenance of pride as they cannot heare the softe voice which cals them to humilitie There is such a noise in yâ— multitude of earthie affairs that we cannot heare the soft voice which cals vs to think of heauenly we may be compared vnto those men who liuing neere the riuer Nylus are said to become verie dull of hearing we are so neere in affection to these transitorie delights as the prophetes trumpet-like voice will scarce hee heard to moue vs to contrition for our sâ—nnes wee feele the troubles of the world and yet for all that wee make the world our paradise Wee maruell at the rude and ignorant Indians who for glasses and trifles are saide to depart from the purest gold But we neuer thinke of our owne follie which is farre greater who forgo the treasures of heauen for very bables things of smal or no continuance nay which is more with toyle we follow this meane traffique as the spider that exhausteth her bowels to make a slender web which is dissolued againe with euerie puffe of winde it is enough to astonish any indifferent man to see the worldes blindnesse in this when men might bee more at peace they neuer leaue climing vntill they take a fall they looke vnto pleasures as they are comming to them not as they are going from them when they are woont to leaue trouble behind It were to be wished that men would once withdrawe themselues from vnnecessary cares desires in seeking too vehementlie the vaine riches and pleasures of this worlde which are so much in request as they are In so doing might they not passe ouer the dayes of their pilgrimage more peaceablie more religiouslie They might young men from the childehoode in fearing God old men now departing the worlde by giuing good examples vnto others all considering the state and condition of life it selfe which is but as a flower First it buddeth then comes the blooming and flowrishing a little after it withereth and is gone Wherefore man saith one may bee well greeted with a threefolde salutation From childehoode to thirtie the greeting is you are welcome From thirtie to fiftie the greeting is you are in a good day From that time afterwarde Then God giue you a good departure Nowe therefore gentlie to accomplish this iourney to passe from childehoode to youth from youth to strength from strength to olde age from olde age to death as certaine riuers who are saide by a still soft course to runne through a part of the maine Ocean is a verie Christian and commendable condition of life vnto which wee are mooued by a consideration of the vncertaintie of life it selfe Unto him that is able to direct vs in this course of life to keepe vs that wee fall not and to present vs faultlesse in the life to come in the presence of his glorie with ioy that is to God onelie wise with Iesus Christ our Sauiour and the holie Ghost three persons but one eternall and euerlasting God be all honour and glorie and power and dominion both now and for euermore Laus Deo The Table A ABraham tempted that when we are tried to teach vs what to doe 2â—9 Adam happy had hee knowne his owne happinesse 140 Adam sinning we sinned 119 Almes deeds commended 181 182. c. Athanasius falsly accused 93 Auncient fathers mindefull of their mortalitie 73 An aduertisement for those who are moued to commit gracelesse attemptes against themselues 289 Aduertisement for those who vndertake dangerous attempts by sea or land 281 B Blessednesse the center of our desires 110 Benefits receiued of God make vs worship God Bodily griefes inflicted for sin 89. 90 Burials amongst Christians decent 274 C Care in youth to liue well in old age to die well 48 Charitie the fruite of Faith 167 168. c. Christes resurrection our resurrection 118. 119 Christ our Ioseph 227 Christs second comming ioyful to them that feare him 209 Commending of our soules into the hands of God a good dutie 198 Conscience quieted how Curious scanning the time of Christes second comming to iudgement vnnecessary 333 D Death hath absolute authoritie ouer all 62 Death of the righteous a steepe 120. 1â—1 Death not to be feared 113 Dispaire farre from Christians 238 Discontentment of mind to bee shaken off 346 E End of man his comming into the worlde 51 End to be remembred 60. 61 Euerie day must bee prepared because the last day of our end is vncertaine 61 Examples should mooue 66. 67 Examples of the godly in suffering 136. 137. c. Excesse of worldly cares hinders a godly course of life bringeth much disquietnesse of mind 320. 321 F Faith described 164. 165 c. Faith the staffe of the afflicted 117. 164. Feare of God necessary 312 Feare to die none ought 115 G Glory of this world fleeteth 85 God stayeth til we repent 49. 50 Good life hath a peaceable death Good rule to â—oresee and to take oportunity in things spirituall 47 H Health of body to be continued Helpe onely of God Hope described 167 Houre