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
should not take the way for our country or thinke of setting vp our rest where our state is so â—ombersome where wee haue much Wormewood but little Hoonny more motiues to reade the Lamentations of Ieremy then wee haue to sing the Songs of Salomon God would haue it so that we should looke for an other home and hope for a better rest If euery creature groane then much more may man the most excellent of all creatures waytinge for that adoption of the Sonnes of God which shal be giuen in the resurrection of the iust When the Prophet Micheas would raise vp the pensiue harts of the people in the time of their captiuitie he put them in minde of their departure as thus Surgiâ—e hic non habetis requiem Arise to be gone here is not your place of rest In like manner to quicken a little our weary spirites amidst many calamities the lifting vp of our hartes by a meditation of our deliueraunce from this earthly thraldome as the prison of the soule will tell vs of a blessed state to come where we shall haue rest which is the ende of euery motion and the perfection of all our labours The Fifth Chapter That a consideration of the liâ—e to come may mooue in vs the same remembrance of our ende IT is a rule in naturall Philosophy that to see the Planets and those superior lightes at mid-day men must go downe into some wondrous deepe pit or well cleane from the light of the Horizon where they liue To behold with the eye of the soule the light and ioyes of the life to come men must bee farre remooued from the loue and delights of this inâ—erior world The people neuer tasted Manna vntill they were come from the Leauen of Egipt Our auncesters when they saw no other but straw cottages they neuer minded any farther buildinges but when once they beheld more seemely mansions they began forthwith to dislike that which before was very acceptable vnto them Whilest wee set our affections on earthly thinges wee seeke for no beâ—ter we looke no higher but once taking a taste of heauenly we beginne to dislike that which before was very acceptable vnto vs and grow out of liking with the meanesse of our former desâ—res And therefore as Zacheus so long as he abode in the presse was vpon the low ground to see Christ vntill he gate him vp into the figge tree so while we are in the route of too many worldly affaires wee are too low and therefore should get vp into the sweete Figge-tree or contemplation of heauenly things that there and thence we may see the ioy of Israell or excellency of the life to come God saide vnto Abraham arise and walke about this lande this is the country that I will giue thee God sayes vnto Faith arise beholde thy heauenly inheritance that is the city where thou shalt haue thy blessed abode for euer Seafaring men hauing bene long weather-beaten in the surging and daungerous Seas are wont to shout for ioy when they do discry their hauen Ioyfully may the Christian behold a farre off after the manifold stormes of this world his heauenly euerlastinge harborough the remembrance where of may mooue vs either to wish with S. Paule to be dissolued and be with Christ or reply with the Saintes in the Apocalips vnto him that said I come Euen so come Lord Iesus Here we do but sow in teares there is the place wher we shall reape in ioy Here we are members of the church militant where is nothing but combatting there shall wee be parts of the Church triumphaÌ„t where is no other but reioycinge The state of the life present and to come is figured by the Tabernacle and Temple of the old Testament the Tabernacle for that it was mooueable may resemble the condition of the life present the Temple for that it was fixt and immoueable the fruition of the life to come To the framing of the Tabernacle came the Iewes onely but to the buildinge of the Temple with the inhabitants of Iewry the men of Tyre and Sydon to wit both Iewes and Gentiles all concurre in this building wherein is neuer heard the noyse of a hammer Blessed are they O Lord saith Dauid that dwell in thy house where the Sonne of God in glory is light vnto their eyes musicke vnto their eares sweetenesse vnto their taste and contentment vnto their hart where in seeing they shall know him in knowing they shall possesse him in possessing they shall loue him in louing tâ—ey shall receiue eternall blessednesse and blessed eternitie which is the garland we all runne for the crowne we all fight for All our watching and fasting and praying is like Iacobs striuing with the Aungell O blesse me Lord. Euery thing doth in nature require a perfection the heauens which are in continuall motion the Aungels which are ascending and descendinge are saide not to haue their full perfection but specially man in this troublesome motion vntill he come to the accomplishment of all his hope If the Apostle which was taken vp into the third heauen and is thought to haue seene part of this blessednesse could not expresse the excellency thereof being so high a subiect the more he did consider of it he more he seemed to wonder at it yet thus much he could say that eye had not seene care had not heard the heart of man could not coÌ„ceiue the things that God had prepared for them that loue him Reach as farre as humane vnderstanding can reach all is not aunswearable vnto the same Oâ— thinges infinite we cannot but infinitely consider To life vp our eyes towardes those glistering beames of Gods glory where the sharpest Eagle may be dazeled to wade into the depth of his excellency wherein a Camell may be plâ—nged the short reach of humane reason may mooue vs to cry with yâ— Apostle O altitudo O the depth of the loue and bouâ—ty and mercy of God They that come vnto the maine Ocean find water inough if they come by millions to take handfullâ— of it be there a multitude which no tounge can number God hath crownes for their heades and palmes for their handes when they shall follow the Lambe wheresoeuer he goeth when they shall rest vpon Mount Sion when they shall 〈◊〉 with him and raigne with him If you aske saith Lactantius why God created the world it was for no other cause but that man should be created if you demaund why man was created it was because he should worship his Creator if you inquire farther why hee shoulde worship his Creator it was for no other cause but that he should be rewarded by him Lord what was man that thou diddest so respect him This was the bowels of Gods mercy who had no other cause of his mercy but his mercy no other ende but hys owne glory and our good which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
prisons they should haue the holy Ghost their fellow prisoner howsoeuer the world did outwardly annoy them yet they should inwardly haue a comforter to make them reioyce in their sufferinges and after all to reioyce for euer Now therfore though the burden be heauie yet a lightsomenesse it is to remember the way is not long When the Apprentise cals to minde that his yeares of couenant will now shortly expire and that then hee shall haue his freedome confirmed the remembrance hereof maketh many laborsome workes seeme more light and lesse grieuous vnto him The poore Traueller in thinking of his Inne goes on more cheerefully in his painefull iourney The bondman in callinge to minde the yeare of Iubilee is wont with more patience to goe through the yeares of bondage Now then amidst the sondry afflictions that grieue the minde a Meditation of our ende may much mittigate if not altogether take away the greatest sorrowes of all Many are the troubles of the righteous but the Lord deliuereth them out of all And taketh either sorrowes from them or them from sorrowes Great are their trials but saluation wâ—ll one day make amendes when they shall haue all teares wiped from their eyes and their reward by so much the more ioyous by how much the more the course of their life hath beene grieuous vnto them Seeing therefore that on euery side wee haue such vrgent occasion to passe the dayes of this wearysome Pilgrimage in trouble and pensiuenesse of minde may wee not thinke them thrise blessed who are now landed on the shoare of perfect Securitie and deliuered from the burden of so toilesome a labour May wee not bee refreshed in calling to minde that this battaile will one day beat an ende and wee freed from the thorowes of all these bitter calainities well may we weepe and mourne as Iob and Ieremy in consideration of our entraunce into this vale of teares and often may wee muse with gladnesse of the time of our departure After all sorrowes and those threatning voyces A voyce wil come from the throane when the viall of the seauenth Aungell shall bee powred out and will say Factum est Now all is done though God doe beginne with Asslixi te I haue afflicted thee he would surely ende with non affligam te amplius I will afflicte thee no more The Eight Chapter That the griefes of body may also mooue vs to enter into this serious meditation of our ende WHen the Prophet Daniel saw what was and in all likelyhood vnlesse God set to his helâ—inge hand in time what still would bee the estate of the people while they were in the thraldome of Babilon hee thought more and more of his and their deliuerance and beesoughte God to looke vpon the desolation of his people and to shew mercy in ridding them from all When wee see and feele what is and still will bee the condition in this our Babilon griefes of body and afflictions of minde wee may in our highest deuotion to God call to 〈◊〉 the time of dismisâ—â—â—â— and our good deliuery from all Yea we may consider that there will come a day when theâ—e crased bodies subiect to seuerall infirmities as the Head to megrimmes the Lunges to suffocations the Iointes to gowtes the stronger partes themselues to convulsions when these bodies I say which haue holpen to beare the burthen of the day shall with the happy soule liue together and reioyce together In the meane season wee may remember in all these infirmities that of the Prophet The Lord will not faile his people neither will he forsake his inheritance Dauid knew it was Gods manner to trie his seruauntes c. therefore in his afflictions made this protestation of himselfe and them though all this come vpon vs yet will not wee forsake thee It is our Isaaks vse first to feele vs by tribulation and then to blesse vs by these infirmities of the body wee may consider Gods feeling Now after we haue suffered a little then Take a blessing my sonne Though the wind blow colde yet dooth it cleanse the good graine though the fire burne hoate yet it purifieth the best golde Afflictions as they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so are they also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both sufferings and instructions For these afflictions doe often cause an vtter contempt of all worldly pleasure humblenesse of minde penitency and sorrow of hart for sinnes passed In the hundreth and seauen and thirtieth Psalme the peoples captiuity is thus mentioned Super flumina Babilonis by the waters of Babilon wee sate downe and wept in the verse following As for our Harpes wee hanged them vp vpon the trees that are therenigh We sate downe a token of their humility and wept a signe of sorrow and penitency as for Harpes we hanged them vp which shewed they were now very farre from mirth and melody All the life of Salomon was full of prosperity and therefore wee finde that Salomon did much forget God but the whole life of Dauid hath much aduersity and therefore we see by his penitentiall Psalmes and others that Dauid did much remember God These chastiâ—ements of the body in particular as they are in the consequent meanes oftentimes of our good for the worser part of man faith S. Ierome is somtimes punished which is the body that the better parte of man to wit the Soule in the day of iudgement may bee saued so are they in the cause effectes of Gods loue For though he be at times a chasteninge father yet a father though a â—aunching Phisition yet a Phisition and therefore one that loues and that cures we neede no more but lay open our griefes and let him alone with the saluing who knowes better then our selues how best to ounce vs though the potion bee sharpe yet it is his whose intent is to do vs good whose loue in chasteninge wee may not refuse Chrisostome could say Magna tentatio non tentari A great temptation is it not to be tempted at all Iob was a righteous man by the testimony of him whose testimony was most true What saist thou to my seruant Iob an vpright man and iust man one that feareth God The next newes wee heare of him Iob is afflicted in body from the crowne of the head to the soule of the foote You haue heard saith S. Iames of the patience of Iob and what end God made with him The holy man was tempted that when wee are tried to teach vs what wee should doe S. Ierome hauing read the life and death of Hilarion who after hee had liued religiously died most Christianly said Well Hilarion shall be the champion whome I will follow If S. Ierome could say Hilarion should bee the champion whom he would follow If chaste men may say Ioseph shall be the champion whome we will follow Then may afflicted men say for true patience Iob shall be the champion whome we will follow Toby
much grieue any in time of sicknesse why Christ himselfe wâ—nt not vppe to glorie but first hee suffered paine Crux pendentis Cathedra docentis Christ vppon the Crosse as a Doctor in his chayre read to vs all a Lecture of patience Whatsoeuer wee suffer he patiently suffered more for vs and hath called vs to his eternall glorie that after suffering a little hee will make vs perfecte confirme strengthen and stablish vs which will bee a happie refreshing after all That I may sayeth Saint Austen after this languishing life see Christ in glorie and be partaker of so great a good what though sicknes weaken labours oppresse watchinges consume colde benumme heate enflameâ—nay though my whole life bee spent in sighes and sorrowes what is all to the rest that shall ensue in the life to come The Apostle Saint Paule counted these momentarie afflictions not worthy of the glorie that shal be shewed vnto vs wherefore seeing that after all these sorrowes we are going to so quiet a hauen we may with patience endure a time some fatherly correction Shall we looke for a garland and neuer set foot to runne the race shall we with Iobs wife be content onely to receiue good at the handes of God and no touch of trouble Dauid tooke it not wel wheÌ„ the Ammonites ill entreated his ambassadors these afflictions are Gods ambassadors to repine or grudge against them is to intreate them euill What should we but accept all thankfully and in peaceable manner deparâ—e this world It is said of Plato a heathen man who at the point of death amidst all his paines was saide to giue the Gods thankes that hee was borne a man and not a beast a Greeke and not a Barbarian and so quietly left the worlde How much more should the Christian man with all gratefull remembrance of Gods goodnesse towardes him of blessings receiued of daungers preuented now patiently bequeath his departing soule into the handes of God quietly enduring his transitorie triall Sorrow may endure for a night but ioy coÌ„meth in the morning Be patient saith S. Iames Behold the husbandman waiteth for the precious fruites of the earth vntill he receiue the former the latter raine settle your harts for the comming of the Lord draweth nigh Take the Prophets for an example if wee will reioyce as they now reioyce wee must liue as they sometimes liued and suffer as they suffered If we look into the proceedings of God with all his seruantes wee shall see him chastening them for a time and leauing theim a little in the trial of their faith The louing mother doth sometimes leaue the child goes aside and seeing the infantes moaning after her then shee runneth and is wont to make the more of it When God seemeth to withdraw a little his help from vs it is onely to see whether wee will moane after him which when he perceâ—ueth we do we are the more beloued of him withall our selues the sooner drawen by these meanes to the exercise of obedience humility patience vnto yâ— end wheÌ„ the waters of the floude came vpon the face of yâ— earth downe went slately turrets towers but as the waters rose so the Arke rose still higher higher In like sort when the waters of afflictions arise down goes the pride of life the lust of the eyes in a word all the vanities of the world But this Arke of the soule riseth as these waters rise and how too euen naerer and neerer towards heauen Wherefore to endure the paines of sicknes patiently being an example taken from all Gods children as if a voice from heauen did testiâ—â—e of the patient man Hie est filius meus dilectus this is my beloued son wee may not forget in time of need so good a vertue for which God hath a double crowne the one our content here the other hereafter of all continuance The eighteenth Chapter How they are to be comforted who seeme to bee troubled in minde with a remembrance of their sinnes and feare of iudgement to come WHen the seruant of the man of God saw the Citie Dothan to be compassed about with â— multitude of enemies he cries out to the prophet saying alas maister what shal we do The sorrowful sinner considering yâ— iustice of God the seueritie of iudgemente the malice of the olde Serpent nowe all laying siege and â—atterie vnto his departing soule the worlde forsaking him his friendes departing from him or at least sometimes weeping by him cannot but with complaint say What shall I doe which waye shall I turne Let vs sprinckle our heartes with the blood of the Lambe and the destroyer shall not enter nor haue power to hurt Let vs call to minde the loue of God in not sparing his owne Sonne which the Apostle tooke as an argument of good consequence if he gaue vs his owne Sonne how much will hee not giue vs all thinges and therefore mercie in time of need What heart is able to conceiue the diuine prouidence from the beginning had ouer man One bringeth in the three persons in Trinitie after this manner consulting of his good God the Father saith let vs create man but being created will hee not fall away God the Sonne aunswereth though he fall away I will redeeme him but being redeemed will hee walke worthie of his calling God the holie Ghost replieth I will conserue him I will sanctifie him The Prophet prayes that the eyes of his seruant might be opened which petition graunted then hee sees that they were more who stood for them then all the multitude which compassed the citie Now may the sicke with Apostles pray Lord increase my faith By which faith hee shall see that Christ with all is merits is for him which is more and of more efficacy then the whole power of darknesse that can oppose it selfe agaynst him This blessed obiect of Christs merits is alone able to reuiue the fainting sinner and make him argue his right against Satan as thus Where in thy force thou roring Lion hath not Christ weakened it Wilt thou know my strength or might wherin I ouercome It is the bloud of the lamb Thus when like Dauid wee come to fight with Goliah wee cast away Sauls armor and al trust and confidence in our selues onely set forward in the name of the God of Israel Doth the law indite vs of transgression wee haue a supersedeas to stay that course our coÌ„mission is vnder seale to appeale vnto the throne of Grace Doth it bring forth our debts bil our answer is the obligatioÌ„ is cancelled the booke is crossed and the whole debt fully discharged Doe the sins and offences of our youth now dismay vs If we acknowledge our sinnes saith S Iohn God is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse I but doe a multitude of sinnes inuiron vs we see our selues great sinners why Christ
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
in a departure farewell froÌ„ the worlde since our very first entrance wee were euer drawing towardes our ende our pilgrimage is almost ouer When we approach towardes the period of our course what else remaineth but a heartie commending our soules to God and a comfortable expectation of a better life to come when weaknes of humane nature doth not affoord habilitie to manifest our soules affections God shall accept at our handes the sending vp of our â—ghes and desires to heauen who saide vnto Moses why hast thou cried vnto me for this people yet we find that Moses spake neuer a worde to shew that hee heard the secret supplication of Moses heart Ionas praied in the belly of the whale when hee thought vpon God Susanna in her distresse when she lifted vp her eyes to heauen Haue I not remembred thee saith Dauid vpon my bed and thought vpon thee when I was waking And in another place O Lord my heart is ready my hart is ready As if his trust was that God would accept the readinesse of his heart wherefore the minde beating vpon a remembraunce of Christes passion shall mittigate in part the bodies paynes Nowe is the time that Timothie a good Soldiour shoulde fight by Saint Paules example a good fight Keepe the faith and so finish his course for after all there is a Crowne of glorie reserued for Gods children This is the last Secane of all the Comedie When a little brunt is ouerpast troubles cease but ioyes neuer ceasse And therefore a good remembraunce that wee are going from the darkenesse of this worlde to the lande of the liuing Where is no night no neede of the Candle nor light of the Sunne for God giueth them light and they shal reigne for euermore Hold thy peace Babylon sayeth Epiphanius and bee mute O Sodome because that article I beleeue life euerlasting is cleere and consequentlie bringeth comforte to Gods departing Children But let vs hearken to Christ himselfe I am the Resurrection and the life sayeth the Lorde whosoeuer beleeueth in mee yea though hee were dead yet shall hee liue and whosoeuer liueth and beleeueth in me shall not die for euer O ioy of ioyes wee lay vs downe to sleepe and take our rest to dwell in safetie And here wee may not omitte to call to minde the manner howe Gods seruants of olde haue shut vp the day of their mortalitie As first that of Moyses who after beholding the lande of promise blessed God for all his benefites blesseth the people and so dyeth That of Iosuah who exhorteth Israel to feare God to stande stedfastlie in all his ordinaunces and so mildly goeth the way of all the worlde That of Dauid who enioyneth Salomon his sonne to walke in the waies of God that so hee might prosper in whatsoeuer he tooke in hand That of Tobie who called his sonne and his sonnes sonnes exhorting them to bee mercifull and iust that it might goe well with them That of Saint Steuen who praying for his persecuters and calling vpon the name of Iesus fell a sleepe And after this manner haue the godlie taught vs to depart this worlde That of Serapion a good and faithfull olde man sayeth Eusebius who after receyuing the holie Eucharist moste meekelie departed the worlde Now for things transitorie they leaue vs and we them the soule onely remaineth to bee commended vnto God If when thou art going a iourney thou wouldest be glad to commit thy remporall goodes to such a friend by whome thou mayest be sure they shall bee well and safelie kept how much more may the Christian man comfort himselfe in committing his soule to the custodie of Iesus Christ his Sauiour who will keepe it sure and safe for euer Reuben saide of Beniamin when Iacob was loath to let him go Deliuer him vnto me and I will bring him safelie home So of Christ it may be more rightlie said Commend thy departing soule vnto him and hee will bring it vnto her long and blessed home The Twentieth Chapter In what maner the sicke should be directed by those to whom this weightie businesse doth speciallie appertaine AMongest men those whom God hath set apart to helpe distressed consciences to loose or pronounce remission in his mercy to blesse in his name to teach his people and to doe theÌ„ good in times of need partly by matter of exhortation and partly also by offering vp in their behalfe deuout praiers towards the throne of Grace In the viâ—tation of the sicke so high a worke of mercie they are occasioned if euer to enter most seriouslie into the exercise of both That care may bee thought to bee of greatest importaunce which is imployed in helping them who be now least able to helpe them selues and had neuer more neede God knowes of ghostly direction There is nothing which the sicke in these extremities doe more desire agaynst the naturall terrours of death and many troubles of conscience which at this time are woont to assault them It is greatly to be wished that like as the serpent that olde enemie of mankinde who the shorter the time is the â—â—ercer his wrath is and chiefly entendeth ruine vnto the heele As the last part of mans life is at this time busie so those who in louing feede and in feeding loue Christ his lambes should now bee most carefull to keepe them from this deuouring Lion and endeuoure to present them sounde in faith hope and charitie vnto the great Bishop and Sheepheard of their soules Notwithstanding that the good grace of that spirite which directeth our highest proceedings can better direct a discreet and sober Agent in this case then all forms of direction whatsoeuer yet as in other duties so in this some aduertisements may bee obserued by those who are content also to heare the aduise of others First therfore death being that which all men suffer but not all after one sort care ought to be had answerable vnto the disposition of the dying Tediousnesse of discourse may soone weary the weake partie Few words those sometimes in priuate well ordered are woont for the most part to auaile most Impertinent speeches verie vnfit the presence oftentimes of those who haue beene associate in follie yea sometimes the presence of those who are nearest in alliance remooued is thought by graue indgement to bee the fittest oportunitie for the giuing of soule counsell bearing a simple and honest intent to doe good A premeditated exhortatioÌ„ after information taken of the disposition of the sicke is verie behoouefull this loose and sleight hudling vp of diuine matters and sometimes of Gods mysteries themselues doth often bring in contempt the high wisedome of holie Scripture which but with all reuerence watchfulnesse and prayer none should presume to search and open This disposing then of the sicke vnto a Christian ende being a worke of such moment they may
proceede to whom this shall appertaine in this or the like manner And first Care is taken that the sicke 1 Now make a most sincere and humble confession of all his sinnes 2 That he be content with all his heart to liue or die as it shall seeme goâ—d to God his diuine pleasure 3 That hee bee resolued to make a heartie reconciliation with the worlde desiring forgiuenesse and forgiuing all offences whatsoeuer amongest men 4 That hee take in good part this visitation sent vnto him to prepare him to die leysurablie Gods seruant 5 That hee wholie commend him to God his mercie in the onely mediation of Christ Iesus his sauiour Secondarily Let care bee had that the sicke may be moued to call to minde 1 That all of what state or condition soeuer must depart this transitorie worlde 2 That Gods children thoroughout the volume of holy scripture and examples of auncient writers haue willingly yeelded themselues at the time of their visitation 3 That Christ himself went not vp into glorie but first hee passed through death 4 That the death of the seruaunts of God is pretious in his sight and that they rest from their labours These demaundes may bee proposed to the sicke 1 Whether he acknowledge the faith of the holie Trinitie with the articles of the Creede and in this faith be resolued to liue and die 2 Whether he be sorie for his sinnes and aske God forgiuenes with a penitent heart in the merits of Christ Iesus To which confession of faith God sendeth him this message go in peace The sicke should be willed seriously to consider 1 That Christ came not to call the righteous but sinners to repeÌ„tance he is a sinner therfore for him 2 That hee was the verie lambe of God that came to take away the offences of the world 3 That he is a refuge for all them that be wearie and heauie loden 4 That he is our righteousnesse 5 That if he liue he liueth vnto the Lord and it hee die hee dieth vnto the Lord whether he liue or die he is the Lords He may be requested to say with 1 The Prophet Dauid Lord remember thy seruant in al his troubles 2 The Publican God bee mercifull to me a sinner 3 The woman of Canaan Iesus thou sonne of Dauid haue pitie on me 4 Iob I know that my redeemer liueth and that I shall rise againe and see God not with other but with the selfe same eies 5 Saint Steuen Lorde Iesus receiue my spirite to say I am that wounded man blessed Samaritan heale me Iâ—am that wandering child that is not worthie to be called thy son father make me thy meanest seruant I am the lost sheep O seeke saue me bring me home Lord vnto thy heauenly fold 6 To mention the words of Christ vpon the crosse Lord into thy handes I commend my spirit Let him also say Iesus giue me 1 Patience in my trouble 2 Comfort in my afflictions 3 Strength in thy mercies 4 Deliuerance at thy pleasure If the sick bee 1 Not able to pronounce them himselfe let the articles of the Creed be recited in his presence by some other I belieue in God c. 2 Distempered as the best may be in burning feauers and otherwise choller shooting vp into the braine and the malignant humour meeting with the vitall powers which may cause rauing let him in fewe wordes bee moued to remember God and the assemblie may softly pray by him 3 Troubled with strange visions as good men haue beene beseech him in the name of God to call to mind the aboundant loue of Iesus Christ crucified 4. Pensiue and sorrowfull mention the ioyes of heauen whither he shall go by Gods grace and the troubles of this sinfull world which hee hath often felt and may nowe very thankfully leaue Reade by the sicke The history of the passion Luke 22. 23. The nine and twentieth Psalme Vnto thee O Lord. The 42. Psalme Like as the Hart desireth the water streames c. The 143. Psalme Heare my prayer O Lord. The 14. Chapter of S. Iohns Gospell The 7. Chapter of the Apocalips The 15. Chap. of the first Epistle to the Corinth If the sicke bee painefully grieued or strangely visited 1. Let not any censure him as Iobs friends who thought Iob an hipocrite because of his affection 2. Or as those yâ— told our sauior of the Galileans who iudged them greater sinners then the rest because the tower of Siloah fell vpon them 3. Or as the Barbarians who deemed S. Paul an euil man because the viper claue vnto him 4. Let none be glad when his enemie falleth least the Lord see it and it displease him Let euery one remember that of Ioseph Am not I also vnder the hand of God That of the Apostle in the twelft to the Romanes Weep with them that weep That of the Wiseman Bee not slow to visite the sicke That of S. Iames Pray one for another A forme of leauing the sicke to Gods protection THe Lord heare thee in the day of trouble the name of the God of Iacob defende thee send thee helpe from his sanctuarie and strengthen thee out of Sion Iesus Christ the Sonne of the eternall God put his blessed passion betweene thy sinnes and iudgement to come God the holy Ghost be thy comfort to and at thy end Amen The sicke may sometimes be left to silent meditation and apply hunselfe thereunto in the name of the holy Trinitie Let him also sometimes commend himself to rest with these meditations A forme of praier to bee vsed for the sicke by them that are present MOst merciful Lord wee are at this present constrayned to praye for other who are not worthy to pray for our selues beseeching thee in the multitude of thy mercies to looke downe from heauen and behold thy seruant here visited with sicknesse enlighten his mind preserue his sence continue thy grace asswage his paine and if it be thy good pleasure prolong his daies as thou diddest the daies of Ezechias if otherwise receiue him vnto thy Arke of mercie In the meane while giue him patience in trouble comfort in affliction constancie in temptations and victorie against his ghostly enemies Let the blood of thy deare sonne wash and cleanse all the spots and foulnesse of his sinnes Let thy righteousnes hide and couer his vnrighteousnes Let that ioyfull voice bee heard of him Thou shalt be with mee in Paradise Grant this O Lord for the honor and glorie of thy holy name through the same Iesus Christ our only sauior and redeemer Amen A Prayer to be vsed by the sicke himselfe O Lord Iesus who art the resurrection and the life in whom whosoeuer beleaueth shal liue though he die I neither desire the continuance of this mortalitie or a more speedie deliuerance but onely commend my selfe wholly to thy will Doe with mee most mercifull Sauior accorâ—ding to the riches of thy goodnes
in Sodom she looked backward but she neuer looked forward againe When with the spider wee haue exhausted our verie bowels to make a slender web one puffe of winde carries all away when we haue endeuoured to the vttermost to mount aloft suddenly death doth clippe the winges of our soaring endeuours and downe we fall Did we looke backe and consider howe many are vnder vs as wee are ouer readie to prie how many are aboue vs we should soone see our estate lesse greeâ—ous thâ—n the state of manie who are as deare to Christ as our selues But ease and pleasure is acceptable to flesh bloud which the world is woont to promise Nahuchadnezzar to drawe the people from Gods seruice to foule Idolatrie caused the noyse of instruments to sound that so delighting themselues they might forget their obedience to God But is it possible that any â—elights should draw him from God for whoÌ„ the whâ—le frame of the world was made should base desires make man vnfaith ful vnto him from whom commeth all his good Ioseph saide behold my master hath coÌ„mitted al into my hands how then can I do this As if he could not find in his heart to commit euil agaynst him that had dealâ— so liberally as his master had done For these worldes vanities wee may let them passe what soeuer they promise their pleasure is not permanent WheÌ„ Iacob was hasting into his own country Laban followed him said why didst thou not tell me of thy departure that I might haue let thee go with mirth and melody WheÌ„ his meaning was to haue kept him still in longer serunitude But as Iacob did wel seeing Labans countenance once set agaynst him to make readieto depart into his owne country so when we shall finde the world to frowne vpon vs to make speede and prepare our selues to be gone Notwithstanding the people in the wildernesse did drinke of the bitter waters of Marah yet in that God appointed his angel to direct them in their way it was a testimony he would bring theÌ„ into a better land God haâ—h giueÌ„ vs his spirit more then an angel for our guide which may beare witnes to our spirits we were not created for this fraile and momentarie state but looke for better things to come in the meane time no calamities of life should make vs hate life the course wherof we may not slack or hasten at our owne pleasure If it did so much reuiue the harts of distressed people that one that in vision only should seeme to see Onias who had been high Priest a vertuous and a good man reuerent of behauior of a sober conuersation wel spoken one that had beene exâ—reâ—sed in points of vertue of a childe holding vp his hands to heauen and praying for them then to see Iesus Christ himselfe at the right hand of God there to stand for vs mercifull Lord how can it not but raise vp our penâ—â—uâ— hâ—rts Elkanah said vnto Hanna when she was sore greeued at the hard vsage of the world Quamobrem affligitur cortuum nunquid non ego tibâ— melior quam decem filii Why is thy heart greeued am not I better vnto thee then tensons This was a speach of comfort to her troubled mind But vnto the distressed man whose ioy is in Christ crucified may it not be said Is not his loue and mercie better vnto vs all then ten thousand pleasures of a sinfull â—ife Who hath saide to all feare and loue his name In the world you shall haue affliction but be of good comfort I haue oxcrcome the world The sixe and twentieth Chapter An admonition to all while they haue day and time before theÌ„ to make speed to apply themselues to this lesson of learning to die SEeing that all flesh is grasse and the glorie of man but as the glorie of the field the grasse withereth and this flower fadeâ—h away How behouefull then it is for all to apply themselues to this lesson of learning to die the Apostle sheweth when he exhorteth all to walke wisely because the daies are euill our spring is fading our lampe is wasting and the tide of our life is drawing by little and little vnto a low ebbe whatsoeuer we do our wheele whirles about apace and in a word wee die dayly Hence may we consider that health is the mart where the prouident marchant may lay for his store strength is the seede time wherein the diligent husband â—an may prouâ—â—â— for haruest Hee that will neuer put on sackâ—loth vntill with Ahab he see Gods iustice at hand to require punishment for his sâ—â—â—es He that wil neuer begin to liue vntill he bee readie to die may wish one day hee had beene better aduised when all the world cannot recal oportunitie pastâ— It is the generall practise of Sathan to promise carelesse sinners time enough as racking vsurers are wont to giue day to yong heires from time to time vntil at last they wind their inheritance from them Wee know not how dangerous it is to deferre all vnto the last cast As I will not promise so I dare not presume saith S. Austen of euening repenters To make all our of doubt the best course is to repent betâ—â—es The holy Ghost saith Dum bodie appellatur while it is called to day The world thought it selfe neuer more secure then wheÌ„ they were eating and drinking wheÌ„ they were planting building yet sodenly came the sloud and ouerwhelmed all The morning was faire when Lot went out of Sodome yet before night were the Sodomites destroyed Nabuchadnezzer thought himself neuer more sâ—re then when he had builded gâ—â—at Babeâ—and yet while the word was in his mouth God pulled him downe vpon his knees The rich man thought himselfe neuer more likely to haue liued then when he had vieÌ„wed his barnes set downe in his counting house told ouer his bags but yet before twilight his soule was taken from him We all know what we haue beene we know not what we shall bee or how suddenly we shall be taken froÌ„ all Wherefore our Sauior exhorteth vs to agree with our aduersarie quickly to walke while we haâ—e light And the Prophete Esay to seeke God while he may be found In hac vita saith Theodoret locus est gratiae misericordiae in illa tantum iustitiae In this life there is place of grace and mercie but in that other life of iustice onely which being so had we not need to seeke the Lord earely as Iob speaketh Our Sauiour in the Gospell saith Adolescens tibi dico â—urge Yong man I say vnto thee arise As there is resurrectio ad vitam gloriâ—e a resurrection vnto the the life of glorie So is there also resurrectio ad vitam gratiae a resurrection to the life of grace Sinne is a fall The righteous falleth â—aith the wiseman amendment of life is a resurrection
saith the Prophet ye shall die like men Neither is that all but as Saint Peter saith Tanquam rationem reddituri which shall giue accompt vnto him which is readie to iudge both quicke and dead when the secrets of all harts shall be disclosed when the foolish virgins shall crie Lord Lord open vnto vs but it shall bee answered and said vnto them I know you not But as for the wise virgins which haue prouided oyle in their lampes they shall lift vp their heades and passe vnto that ioyfull mariage of the lambe Now therefore to conclude with Saint Peter seeing wee looke for such thinges What manner of persons ought wee to bee in holy conuersation and godlines But it is Durus sermo a hard saying Discite learne you but it will one day be a harder if men take not heede in time Discedite get ye hence depart you Dispatch therefore about this businesse of learning to die the tide tarrieth no man our going to such and such a Citie is vpon condition Si if God will if we liue to set forward in time is best these after wits are not so good It were to bee wished that men at last would see their follie and seeing it endeuour to reforme the same A vaine thing is it for any to flatter himselfe with hope of continuance We go to our beds Christ knoweth whether euer we shal arise For all this one sinne draweth on another and wee neuer thinke that secret sinnes shall come to open iudgement The carelesse guests made lighâ— of their calling to come to the marriage of the kinges sonne did they not find at last when they were shut out there was no testing with so great a king that sent for them Christ offereth mercy which is our last refuge freely willingly vnto all now is the accepted time the flower of our age wil away a pace wee may bee preuented we know not how soone death iudgement hasteth Shal we know these things and neglect oportunitie God forbid The eight and twentieth Chapter VVherin is shewed that this learâ—ning to die may iustly moue vs to leade a Christian life in holy conuersation and godlinesse SUndry are the reasons which may stir vp and quicken our backward dispositions to the dutifull performance of that religious worship we all owâ— vnto God To omit the promises and those 〈◊〉 mercy the threatning and those in iustice which the volume of holy scripture doth often mention to this ende Moyses to moue all the world to acknowledge God he concluded no other argument but thesâ— and these are the workes of Godâ— which the Apostle also in effect expoundeth saying That the inuisible things of him to wit his power Godhead are seene by the creation of the world Elimah to expresse God his Maiestie saith Behold the starres The Prophet Dauid calleth all the creatures of God to praise God as in deede they doe by their wonderfull order and decencie of motion If all creatures serue God then much more should man for whome they were all created and hee only for the honourable seruice of God Come we vnto man his new birth there he taketh his couenant peny to serue his redeemer in holinesse and righteousnesse all the daies of his life Consider we his iustification and sanctification there wee finde him drawen by the cordes of loue vnto this sweet yoake of Christ. It is a Maxime in Morall Philosophie omne beneficium exigit officium euerie benefit doth require a dutie In nature where the Sun doth extend the beames of light there the solide bodie hath a reflexe of heate But that which doth often moue vs wee may remember as we should neuer forget the author of our health our wealth our peace our prosperitie and all if these moue not we are inferior vnto the insensible creatures if we should haue no reflexe of dutie Auncient histories make mention how much religious and deâ—out minded men haue desired to passe ouer their daies in this world in some priuate and peaceable course of life It is said of Paphnutius yâ— hee betooke him wholy by this desire to the seruice of God Iohn an Egiptian of whom Saint Ierome speaking wee haue seene this Iohn saieth hee in the portes of Thebais neere the Cittie Ligo liuing so calme and angelicall kinde of life as is wonderfull wholly addicting himselfe to liue and die in the seruice of God Now therefore if the promises of grace and mercie in Christ Iesus if the greatnesse of the rewarde layde vppe for them that walke in the way of Gods commandementes and keepe them with their whole heartes for is there not a rewarde for the righteous then might they well say with the Prophete Sine causa lauimus manus inter innocentes In vaine haue wee washed our handes amongst the innocente If promises I say and those in mercie cannot winne vs to a iust remembrance of our estate to come yet at least to bethinke our selues of this reckoning day at hand should somewhat moue vs in this case The rich man in his scalding torments hath a Discite ex me O learne of me to take heede in time for all that swimme in worldly pleasures in sensuall delights the conclusion whereof is sorrow and paine when they shal say would to God we had neuer offended so gracious a Lord Would to God wee had neuer neglected so fauourable a time of grace Wold to God we had neuer followed the follies of a sinfull life the bâ—nket is pleasant but the shot will proue deep and chargeable after an euill course and therefore if there be any consolation in Christ Iesus any comfort of loue any hope of mercy if there bee any feare or dread of iudgement to come consider we of a future condition prepare wee our selues for a life permanent for an estate of all continuance and God of his infinit mercy grant all grace so to do A speciall meane with Gods good assistance to obtain this calme peaceable course of life is to withdraw our selues from the inordinate and excessiue cares of this world from the too too much delight in these earthly affaires which is called by diuines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a multitude of worldly businesses S Iohn saith Loue not the world and we loue nothing els Loue it so long as we will saith S. Ambrose Quas non patimur tempestates it will yeelde vs stormes enough We set our harts on riches do they make the possessors euer the quieter euer the merrier no verily and rich men know I speake true Woulde wee vnburden our minds of some earthly desires should we not find much peace quiet vndoubtedly we shold Moreouer what doth trouble the world so much as a selfe desire to please our selues When Elias fled before Iezabel there came a wind but the Lord was not in the wind after the wind there came an earthquake but the Lord was not in the
earthquake after yâ— earthquake there came a fire but yâ— Lord was not in the fire after the fire there came a still soft voice and the Lorde came with the voice Where a calme and quiet life is there God is These tossing and troblesome dispositions these fierie scorching humors are they from that wisedome that is pure peaceable gentle easie to bee intreated full of mercie and good fruites without iudging and without hypocrisâ—e as S. Iames speaketh it seemeth not if we may as we may saith he iudge the fountaine by the water or that men would once frame themselues to liue religiously to liue peaceablie Christ saith Pacem relinquo vobis Peace I leaue with you my peace I giue vnto you In the trial of the holy man Iob Sathan saith of him hast thou not hedged him in as of these droues of Camelles and heardes of cattell and children Iob is so blessed as if Iob should not blesse God Iob were worse then a stocke or stone Wee see amongst men the Master requireth seruice the Captaine fight Hee that said Da Caesari quae sunt Caesaris said also Date Deo quae sunt Dei Giue vnto God that which is Gods which is the reuerence and worship of his holy name The principall effectes therefore that this remembrance of our ende ought to worke in vs is puritie and sinceritie of life which doth not consist in some talkatiue shew of a mortified profession but must bee done in tâ—uth and veritie The Prophete Esay exhorting to the true fruits of conâ—râ—tion doth not say Discite bene loqui learne to speake well but Discite bene facere learne to do well apply your selues to equitie deliuer the oppressed helpe the fatherlesse to his right let the widdowes complaint come before you it was our Sauiors owne rule The works that I doe testifie of mee In like manner the workes that proceede from vs doe beare witnesse of vs. Wee must not haue the voice of Iacob and the hands of Esau. We must not doe as boat-men are wont who row one way but looke another talke this way but liue the contrarie nor as foolish Marchants who make a little shew outward but haue bare storehouses beneath but our religious actions are they that must shortly stand by vs the pennie is readie for the end of the day which is drawing on apace the sunne is long since past the Meridian line we know death will not be answered with a Habe nos excusatos we had need bestirre our selues the time is not longe we may remember whither we are going Foolish virgines thinke their oyle will neuer be spent Christ sayes the children of this world are wiser in their generation Are we so carefull for the time to come as commonly we are for the time present I wold to God we were Last of all our continuance in this world being onely a passage vnto that to come should mooue vs to meditate of the ende wherefore God sent vs hither And the condition we expect when wee are departed hence which departure should dayly put vs in minde to eschew euill and doe good to feare God and keepâ— his commaundements The nine and twentieth Chapter VVherein is shewed in the last place that a consideration of Christ his second comming to iudgement ought to moue euerie one to liue religiously and also to applie himselfe to this lesson of learning to Die THe manifolde reasons before alledged may induce the carefuâ—l Christian to liue reliâ—giouslie to learn to die the ineuitable necessitie of death is in it selfe sufficient For what Esculapius or phisition how skilfull soeuer can make mortaliâ—ie immortall The radicall moysture by little and little will flash so long with the wasting Lampe vntill at last the light goeth out the lampe is spent and so an ende God himselfe doth teach vs a consideration of our mortalâ— estate both by testimonies of his sacred word as also by many spectacles before our eyes so that wee doe not onely heare with our eares but also behold often with our eies both what we are and what we shall bee Many are the euents which we may reade to haue befallen others the sudden end of Ananias and Saphira of Anastasius whom the Church stories doe mention may moue tâ—e most retchlesse to remember themselues The Prophet Dauid mentioning the sudden destruction of those which murmured against God in the wildernes sayth While the meate was yet in their mouthes the wrath of God came vpoÌ„ them Of which very instance the Apostle saith These things came vpon them for our example and are written to admonish vs vpon whom the ends of the world are come If all this be not sufficient yet a consideration of Christ his second comming to iudgement should at last moue euerie man vnto a moste serious remembrance of the time to come That which the holy Ghost doth set downe so often and is in scripture forceablie expressed and that in too many places so euidently laide before vs the holy Ghost doth thereby shew how diligently the same subiect should bee considered of by vs. Now what more forceablie expressed in the sacred volume then is the second comming of Christ vnto iudgement which is called a great day and such a day as neuer was from the beginning of the world when the Sunne shall be darkened the Moone shall not giue her light when the Stars shall fall from heauen when the voice of the trumpet shall sound when all the kindreds of the earth shal mourne when they shall see the sonne of man come in the clouds of heauen with power and great glorie when the Sepulchres shall open when the sea and the earth shall giue vp their dead when all the worlde Kinges princes and potentates of the earth shall appeare before the tribunal seate of Christ. Blessed Lord what a time shall this bee I knowe not sayth Saint Chrysostome what others doe thinke of it for my selfe it makes mee often tremble to consider it Doe wee not beholde from yeare to yeare the Sunne to yeeld lesse heat whereby the fruites of the earth doe lesse kindly ripen O that we had hearts to meditate of this great comming of Christ to iudgement then woulde wee soone for a sinfull life past bee auenged vpon our eyes and wish with Ieremie that our heads were a fountane of waâ—ter then woulde wee say with Demosthenes yea euerie one would soone answere the first prouocatioÌ„ to euil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not buie repentaunce so deare To flatter our selues with hope of deferring of this time is all in vaine Talem â—te inueniet dies Domini qualem â—e reli quit extremus virae dies Looke howe the laste day of thy life doeth leaue thee so shall the day of iudgement finde thee Who woulde not but accept of the fatherlie forewarning of Christ our Sauiour by those