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
necessary it is for euerie one to enter into a serious remembraÌ„ce of his ende The manifolde reasons that should mooue him to this remembrance amongst these reasons specially the meditation of his state and manifold afflictions incident vnto the life present should mooue him herevnto Correction causeth the scholler more painfullie to applie himself vnto hâ—s lesson and so the manie chasticements in this world cause vs the rather to â—ee more industrâ—ous in this learning the meanes that call vs away from so good a labour are mentioned and the maner how to auoid these meanes is with all expressed To make an entrance into this so solemne a subiect I was sometime since occasioned by the treatable visitation and most Christian ende of that verie woorshipfull knight sir Robert Southwell whose approued seruice in this Commonwelth and good reputation in his Countrie is well knowne vnto manie but of whose true heart to God-warde both in the time of his life at the time of his death my selfe can truly relate before others If there be as without doubt there is a dutie which wee owe vnto the faithfull departed and a good remembrance to bee had of those happie soules then might I not omit a reuerende mention of him whose portion I trust assuredly is with God Looke what a mournefull minde during the time of this his so Christian visitation could at times consider of and obserue in priuate I haue beene since by speciall motiues drawn on to make that poore labour publike as a discourse proper vnto the time For although a consideration of our departure from this world bee a subiect not vnfitting all ages yet seeing we are fallen into those dayes wherein manye liue as if they should neuer die and die as if with death al were done and when they come to depart this world they are so farre to seeke in a right disposing themselues to God as if they seldome or neuer entrod into any earnest consideration of the same Necessarie are those manie treatises which tend to the amendment of life but because vpon our last conflict dependeth our eternall victorie against the professed enemie of our soules the well behauing our selues in this combate must needes of all other be most necessarie To guide the ship along the seas it is no doubt a good skill but at the verie entrance into the hauen then to auoide the daungerous rockes and to cast anchor in a safe roade is the chiefest skil of all To run the race in good order is the part of a stout champion but so to run towards the end of his race that hee may obtaine the crowne is the verie perfection of all his paines Then a good life what more Christian like but after that passed to die in the faith and feare of God what more diuine To order aright the vpshot of our owne time and farewell from this world what more behouefull if we respect our selues but in these occasions to bee also helpfull vnto others what more charitable in respect of the communion of Saints and that common ioy we receyue in the good of all Wee are charged to let men liue loselie and most vnchristianlie to depart this worlde to leade their liues and to goe out of their liues without order what men doe is one thing what wee wish were done is another God knowes and many can witnesse how often howe earnestlie wee call vpon this carelesse world to remember that high and weighty businesse of the soule men haue in hande Though there bee not in vse vnguentes eum oleo which we finde rather appropriate vnto the former times of the Church and neerest vnto the Apostles themselues Yet we say with Saint Iames Infirmaturquis inducat presbyte ros orent super eum and to this ende is our Church forme set downe An order for the visitation of the sicke so intituled We wish as hearâ—ilie as anie Christians can that once the holy exercises of fasting and prayer were more deuoutly put in practise then we see and sorie to see theâ— are We reuerence antiquitie wherin without all question God was more carefullie worshipped memorable deedes of deuotion and hospitalitie to hâ—s glory glorie more chearefullie performed what is consonant to faith and good maners wee allowe and commend euen in those who seeme otherwise in the opinion of manie so farre different from vs and wee heartily wish that men might see our good workes And so glorifie our father which is in heauen It is said of Aristides who perceiuing the open scandal likelie to arise by reason of the contention sprung vp betwixt him and Themistocles to haue besought Themistocles mildly after this manner Sir wee both are no meane men in this commonwelth our dissention will prooâ—e no smal offence vnto many good Themistocles let vs be at one and if we will needes striue let vs striue who shall excell each other in vertue and loue The Elements though in qualities diuerse yet doe they all accord for the constitution of the bodie naturall what should Christians but acaccord for the conseruation of the Church that they be not a shame to Israel which Church is a bodie mysticall we are all sheepe of that folde whereof Christ is the sheepheard we are all stones of that building whereof he was the corner We are all braunches of that Vine whereof hee was the stocke We haue but one God for our father that created vs all one Christ Iesus to our Sauiour that redeemed vs all one holie Ghost to our sanctifier that doth adorne vs all We are but pilgrimes and straungers and wee shall one day find that a peaceable christian life with a good departure from this worlde shal stand vs more in stead then all the world besides when after bearing our braines in matters of contradiction we shall perceiue that this charitable Christian life is worth all And therefore beseech we God the authour of all good giftes that Mercie and truth may meete togither that righteousnesse and peace may kisse each other And his glorie dwell in our land vntil wee come to dwell in the land of glorie As thou art I once was As I am thou shalt be A Copie of a letter sent from Oxford to the Authour of this booke and thought good in his absence to be set down by those to whome the publique allowance heereof did appertaine MAster Sutton I haue perused your copie which seemeth to mee in my simple opinion very deuout diuine learned The subiect of your booke I greatly approoue for to teache to die well is the forciblest perswasiue to liue well which alas are in these wicked times both little thought on for in deede men liue as though they neuer made accompt to die and they die as if they neuer thought on another life Your seuerall treatises are very Christian most necessary in this dying age to all goodnesse your phrase and vaine of penninge sweete and patheticall your allusions diuine comfortable
vnseemely in reason as nothing more and the inexcusable folly of age to bee so farre from a consideration of that which is seemely both before God and man Tully could say longe agoe of ciuill gouernemente amongest men Aptissima arma senum exercitationes virtutum Olde mens weapons what shoulde they els bee but exercises of vertue In Christianity more fitter wer it a great deale for them to be at their deuotions then to do often as they doe Isaack thoughte it tyme at these dayes to commune of blessing and of his ende My sonne let me blesse thee I am olde and know not the day of my departure They doe as much labour in effect and more that sit at the sterne and gouern as those that toyle and tosse otherwise but to mooue age to this consideration the very beholding of others that goe before them is in reason sufficient When the thirde gouernor ouer Fifty of whome mention is made in the seconde booke of Kings saw but his two fellow Captaines ouer Fifty deuoured before him it went so nere his hart that he came forth fell downe and besought the man of God that his life mighte bee pretious in his sight How many Fifties in late yeares of mortalitie and warre haue we seene or heard to haue beene deuoured by death How many of our fellow Souldiers in this spirituall conflict in which wee all fight haue wee seene die in the fielde How many of our deerest frends haue taken their leaue and gone before and yet for all this there is no comming to make humble supplication I say not to the man of God but to God himselfe that our liues and deathes may be pretious in his sight As is saith Dauid the death of hys saintes The Publicans but hearing the Axe to bee laide to the roote of the tree and that euery tree which did not bringe foorth fruit should be hewen down and cast into the fire it made them come to Iohn the Baptist wyth their Quid faciemus O what shall we doe to avoide these thinges The men of Niniueh hearing but once of their imininent ende it wrought such so great remorse in them as they all out of hand fasted put on sackecloth and sorrowed for their sinnes Often hath God knocked at the doore of our hartes to aduertise vs of our mortalitie For whe is there that hath not sometime experienced in himselfe by feeling the infirmity of his declining nature by auoidinge the perils of apparant daunger beesides the sondry warninges to this effecte whether we must And here wee may all wonder at the mercy and patience of God whoÌ„ by these motiues dooth admonish vs of our approaching ende But yet for all this how little humblinge of our selues is ther before him whose dominion reacheth vnto the endes of the earth whose power is aboue all powers from generation to generation worlde without ende who bringeth to the graue and rayseth vp agayne What a daungerous course is it neuer to awake Christ though the shippe leake and bee often in perrill of drowninge neuer to thinke of God vntill wee stand in neede of him neuer to begin to liue vntill wee are ready to die neuer to call to minde that Time of Times vntill we heare the Trumpe soundinge vntill we see the graues openinge the earth flaming the heauens melting the iudgement hastening the Iudge with all his Angels comming in the cloudes to denounce the last doome vppon all flesh which will bee vnto some wo wo when they shall crye vnto the mountaines to couer them and for shame of their sinnes hide themselues if it were possible in Hell fiâ—e If we haue any feare this shoulde mooue feare If any remembrance this shoulde cause a carefull remembrance of our ende O consider saith the Prophet you that forget God Least he take you away and there be none to deliuer you Saluation is a matter of great earnest Our Sauiour Christ by those parables of the Wise Virgins and Watchfull seruauntes what els doth he teach his Disciples vs all but in so weighty a cause to be carefull in deede Wee haue as much neede as any that euer liued vnder the cope of heauen considering these sinnefull dayes When God saide the wickednesse of men is great vppon earth it was time for Noah to prepare for an Arke to saue himselfe When once the crye of Sodome was ascended to Heauen it was time for Lot to thinke of his departure vnto the Hill countries When this world now after many strong fittes of great contentions beginnes to trifle idlely with euery fancy we may partlye gather by these sickly signes which may it is drawing and say God of Heauen helpe this worlde for it is a weake worlde indeede These bee no dayes to liue securely in but rather time and high time is it for euery one to amend one that God may haue mercy vppon vs all Haue wee not example by them that sleepe vntill the Bridegroomes comminge that euerye knocke will not bee sufficiente warrant to enter By him that wepte for a blessinge when it was too late that euery sigh will not be a satisfaction for our sins T is most sure and we had neede looke to it in time Where the tree falleth there it lyeth And as the last day saith S. Austen of our life leaueth vs so shall the day of Doome finde vs. To let all alone vntill it be too late was their folly who long since were drowned in the floud To cast onely for wealth and ease was his worldly wisedâ—m that made a suddaine farewell from both when that night his soule was taken from him and not yeelded of him To deferre all vnto the last push neuer entringe into a Religious remembraunce of our ende is an effete of that ill spirit called sensuall security which kinde of Spirite is not cast out but by Fasting and Prayer The Third Chapter How behoouefull it is for euery Christian man soberly to meditate of his ende IN the whole Tenure of a Christian life no parte more heauenly then that wee spende in Religious meditation for this Religious meditation no subiect more neerely concerneth the state of man then often to beate vpon a Remembrance of his ende wherin consisteth the Center of al his desireâ— the haruest of all his labours his sâ—re and most happy repose for euer How behoouefull then is it for euery one to sequester himselfe sometimes froÌ„ incombrances of this worlde vacare Deo to bee at leasure for God to call his best thoughts to counsel to this businesse of his soule the manyfold effectes of so good and practise will easily shewe and approoue as much For who is there that with Ezechias will not fall to set his householde his life his soule and all in order when once that of the Prophet mooues his very hart Ezechias moriere Ezechias now God 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
anger O Lord neither rebuke me in thine indignation heale me for my bones are vexed be not farre from me for trouble is hard at hand there is none to deliuer me remember thy louing mercies which haue beene euer of old cast me not away when my strength faileth mee I acknowledge my faultes and my sinne is euer against mee wash me and I shall be cleane Lord heare me hide not thy face from me for trouble is harde at hand O let my crie enter into thy presence To this or the like penitent complaint that ioyfull reply is not farre off Quoniam sperauit in me liberabo â—um Because he hath put his trust in mee I will deliuer him I will set him vp because he hath known my name Cum ipso sum in tribulatione I am with him in his tribulation The select prayers to bee vsed in the visitation of the sicke should bee obserued with many of the Psalmes of Dauid which when the afflicted reade them instruct the conscience and in times of sicknesse are wont more then ordinarie to moue the minde For these diuine hymnes saith Saint Basill they are a parte of holy Scripture High in misterie profounde in sence comfortable in doctrine and haue in times of affliction a special and peculiar grace to instruct the soule Amongst these the thirtie eight Psalm Domine ne arguas me Put me not to rebuke O Lord. The fiftie one Miserere mei Deus Haue mercie vpon me O Lord. The seuentie Psalme Deus in adiutorium Haste thee to deliuer me O God The seuentie one In te Domine spâ—raui In thee O Lord haue I trusted The seuentie seuen Voce mea ad Dominum I will crie vnto the Lord with my voice The hundred and thirtie Psalme De profundis clamaui ad te domine Domine exaudi vocem meam Out of the deepes haue I called vnto thee O Lord Lord heare my voice with many other like Psalmes proper and peculiar for the sicke Herevnto may bee added a silent meditation wherein the soule doth enter a solitarie talke with God which is verie conuenient in this ease When the ioyes of heauen haue leasure to present themselues to our religious thoughts the pleasures of our sinfull life and this worldes vanities are then seene to be of small valew as they are indeede then may we call to minde the vnspeakable loue of God towardes man in generall and our selues in particular How this 〈◊〉 sâ—ept foorth in thine of need before execution of iustice to 〈◊〉 man That it was a worke 〈◊〉 comfort when God said Fiâ— Lux let there bee light made But that it was a worke of counsell and all comfort when hee said in the great worke of mans redemption Fiat Chriâ—tus Let ther be a Christ borne which shall saue my people from their sinnes And now haue wee fit opportunitie to meditate vpon the sufferinges of the Sonne of God his passion his descention into hel his resurrection the third day his ascention and glorious sitting at the right hand of God so that at the name of Iesus the sorrowfull sinner may say with Thomas Dominus meus Deus meus My Lord and my God We cannot in the world better imploy our thoughts then in calling to mind how God hath kept vs from our youth vp from how many daungers we haue beene deliuered into which we haue seene not a few fall before our eyes and our selues by his onely mercie vnto this day freed from the same Can we but with all thankfulnesse call to minde the goodnesse of God towards vs for the time past and put our whole trust and confidence in him euen in these greatest extremities yea both in life and death for the time to come seeing the Lorde is nigh to them that call vpon him yea to all such as call vpon him faithfully The fourteenth Chapter How the sicke when sicknes more more increaseth may be moued to coÌ„stancie perseuerance WHen sickenesse more and more encreaseth wee are more and more put in minde of our mortalitie and gently mooued to renounce by little and little all the repose wee haue or can haue in this tranâ—â—torie life to arme our selues to stand with constanâ—y vnto the end remembring euermore as we had a time to be borne so haue wee a time to die And our way to enter into life is first to passe the pinching griefs of a momentarie death To raise vp our spirits in times of greatest triall we may recouÌ„t with our selues that Christ himselfe went not vp to glorie but first hee suffered paine When Vriah was willed by Dauid himselfe to take his peace at home Shall I see quoth hee my Lord Ioab and the Arke of God lie abroad in the field and shall I goe take my rest and â—ase No I will not Shall we see the Sonne of GOD himselfe all in gore bloud suffering for the sinnes of the whole world and shall we refuse all suffering taking our case in Sion and our rest vppon the mountaines of Samaria as loath to endure any crosse or calamitie at all Is that Souldiour worthie to triumph with his Captaine that woulde neuer strike stroke to fight the battaile Againe whatsoeueâ— wee suffer Christ suffered more for vs. But that which principally is to bee remembred this our striuing is not beating the ayre for after wee haue fought a good fight there is laid vp for vs a crown of glorie God is saith Tertullian Agonothetes both he that purposeth the prize and rewardeth the champion Consider the olde generations of men and marke them well Was there euer any confounded that put his trust in the Lord who hath continued in his feare and was forsaken Or whome did hee euer despise that called vpon him Wherefore let the languishing person take vnto him comfort in Gods mercie Was euer the righteous forsaken God told Iosias that hee should bee gathered vnto his Fathers in peace and yet Iosias died in warre God gaue him a constant mind whereby hee died peaceably The Lord told Ieremie he should not bee vanquished Ieremie was stoned but not vanquished God gaue him an inuincible faith The Angell to the Church of Smyrna saith Esto fidelis vsque dabo tibi coronam vitae Bee thou faithfull vnto death and I will giue thee a crowne of life To raise vp himself in this liuelie faith the sicke may make a heartie confession of his christian beliefe saying O holie Trinitie I commend my selfe vnto thee the father the sonne and the holie ghost which in vnitie of nature art one and the selâ—e same God I commend me vnto thee O omnipotent father which hast created me yea heauen earth with all things visible and inuisible I commend me vnto thee O Lorde Iesus Christ who for mee and the saluation of mankind wert sent into the world conceiued by the power of the holy Ghost borne man of the
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
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
expectes the comming thereof it shall passe along by him and neuer hurt him The iuste shall stande saith the Wiseman with great constancie and they shall lift vp their heades for their redemption draweth nigh There is no better counsell to bee giuen to the worlde then the counsell of him who came to redeeme the worlde Watch and pray continually that you may be counted worthie to escape all these things that shall come to passe and that yee may stande before the Sonne of man go vpon his right hand and heare that ioyfull voyce Come ye blessed of my father receyue the kingdome prepared for you from the feundations of the worlde vnto which kingdome Iesus Christ bring vs all for his infinite mercies sake Amen A shorte Dialogue betweene Faith and the Naturall man concerning mans estate in the world and his departure from the world Faith IS thy beleefe rightlye grounded Natur. I professe the name of Christ. Fa Neuer tell me of profession Dost thou thinke of no other estate but a bare continuance in this world onely Natur. Yes I thinke of an other worlde to come and also of my departure from the life present Faith I would to God thou diddest in heart in truth and veritie for I feare thou doest deceiue thy self Nat. As hoâ—o I pray you Faith Because this is but a superficiall conceit Natur. How know you that Faith Marie thy life is ledde in such securitie as if thou mindedst nothing lesse then yâ— time to come Natur. But may I not take part in the pleasures of this world and vse them when they are offred Faith Thou maist for honest recreation but vse the worlde as if thou vsedst it not Nat. I am of great birth and parentage Faith True honour is not of others but of our selues Nat. But my house is ancient Faith Then began it by vertue by vertue shouldest thou continue it Nat. But my progenitors haue flourished Faith Trâ—e but are they not gone the way of al yâ— world and thou also must follow Nat. But I am in the flower of youth Faith Yet remember thy end youth is but a flower that may soone sade Nat. But there is nothing more distant froÌ„ the end then the beginning Faith In the state of man it is not so wherein often we begin and end togither Nat. But I haue strength Faith Boast not of strength some litle touch of sicknesse will make thee soone stoupe Nat. But I am healthfull Faith Health is a blessing and therefore vse it well Natur. But I liue in great abundance Faith Then liuest thou in great care Nat. But I liue amidst many delightes Faith Theâ— liuest thou amidst manie temptations and therefore take heede of them Natur. But I am in high place Faith Then art thou in a sâ—ipperie place Natur. But I haue the gouernment of manie Faith Then art thou also seruant vnto manie Natur. But I haue friendes Faith Trust not in princes trust not in any child of man trust in God Nat. But I haue riches Faith If riches encrease set not thy heart vpon them Nat. But I haue honors Fai. Then hast thou enuie also Nat. But I am glorious in the world Fa. Desire to be hid vnto the worlde and knowne vnto God Nat. But me thinks I am wel Faâ— How can that be liuing as thou liuest in a vale of tears Natur. But I hope for peace of mind Faith Then must thou be a coÌ„queror of thine own affections Na. But I haue much laid vp for many yeares Faith So saide hee whose soule was suddenly taken from him Nat. Is our staâ—e then in this world so vncertaine Faith It is Nat. Then will I hope for the life to come Faith In so doing thou dost wel Nat. But what shall I doe in the meane space Faith Loue God with all thy hart with all thy soule with all thy strength and thy neighbor as thy selfe Natur. Seeing this world is so variable then I bid all trust in earthly vanities fare well Faith Lift vp thy mind to God in him onely is thy eternall welfare A Dialogue betwixt Discontent and Hope Discontent I Am more miserable then anie Hope Others are miserable to wee all liue in a worlde of miserie Discont But I more miserable then any Hope Leaue to complaine deliuerance is of God who will not faile them that call vpon him Disc. I am in bondagâ— Hope Remember there will come a time of freedome Disc. But I am poore helples Ho. So was Lazarus who doth reioice in Abrahams bosome Discont But I am afflicted in body Ho. So was Iob Whom God loued Discon But I am reproached in the world and I feare infamie Ho. Feare God If the reproach be true craue mercy for thy fault at his handes If false let thy owne conscience comfort thee Disc. But I haue lost the time Hope Indeed a great losse but it is neuer too late so that at last thou do well Disc. But I am destitute of friends Hope God is thy friend if thy relie be vpon him Disc. But I am wearie of this toylesome world Hop Heauen is the hauen of rest Disc. But I would bee gone from it I care not how Hop Fâ—e Discontent suffer rather a world of torments then to be so faithles Disc. But I haue no other remedie Hope Call for grace cast off this abiect feare with vaine thoughts away with them hearken not to the shamefull intisements of Sathan Disc. But I am full of troubles Hope So was he in the worlde that is in glorie Disc. But death is verie grieâ— Ho. It is not so but an end of grief In sorrow thou shalt eat thy bread vntill thou turne to earth as if thâ—n sorrow should end Dis. But I am sorrowful Hope Sorrow may endure for a night but ioy commith in the morning Disc. But I eate the bread of carefullnesse Hop So haue all the seruants of God done Disc. But I haue often called and see no deliuerâ—â—ce Hop God will send deliuerance assure thy selfe at the last Di. But I haue not the possessions yâ— others haue Ho. A competent measure of wealth to retaine honest reputation in the world is sufficient Dis But I waxe in age Hop Then doth the time of thy deliuerance draw on Dis But I am olde and crooked Hope Then make an end with the world Discon But I am pained with sicknes Ho. The health of the soule is most to be desired Discont But I feare death Hope Thou needst not for it shall not hurt thee but make thy happie entrance into life Discont But I am loath to leaue the world Hope Why shouldst thou so be seeing thou art going to liue with Christ. Discont But I liue not in that pleasure I see others liue Hope Be content remember to whom it was said Sonne thou in thy life time receiuedst thy pleasure Disconâ—â— But I am euer vnder the crosse Hope So must all bee who will follow Christ. Disc. But