after that deede of mercy in burying the deade was accepted of God the next tydinges we heare of Toby is the holy man Toby is striken blinde To suffer some chastisementes wee may bee contente for respectinge our sinnes God by these afflictions doth lay but a soft hand vpon vs. It was an auncient Fathers praier Dominâ— hic vre hic seca vt in posterum sanes Lord here seare cut me that thou maist heale me in the time to come Better to suffer here then hereafter Non respicias saith Chrisostome quod via est aspera sed quo ducit Respect not so much that the way is painefull as that the â—nde thereof is pleasant When S. Iohn asked the Aungell what they were that appeared in long white garmentes with Palmes in their handes the Aungell aunsweared These are those that came out of many tribulations in the world To shew after the stormes of a troublesome life they weare Palmes crownes in token of euerlasting triumph There is a threefolde consideration that may mooue in vs matter of meditation to this effecte The first Quid fuimus what we once were The seconde Quid â—umus what we now are The third Quid eâ—â—mus what after a short space we shal be What we once were is shewed by that of Esdras O Adam saith he what hast thou done When Adam fell wee all fell If the estate of man had beene without sinne mans estate had beene as the Aungels in heauen Salomon in his princely seate was clothed in greate royalty and yet Salomon in all his royalty was not clothed like the Lillies of the Fielde But neither Salomon in all his royalty nor the Lillies of the Field was euer so clothed as was Adam beefore hee lost the clothing of innocency O happy Adam if Adam had well considered so much Wherefore as the people in the time of the Prophet Aggee beholdinge the forme of the Temple how farre inferior it was vnto the former glory thereof might in effect sorrow when they saw the one and remembred the other In like manner when wee call to minde the state of innocency wherein GOD made all thinges for man and man for himselfe in that wonderfull excellency placed him in Paradise a Garden of all delightes subiect neither to griefe of body or vexation of minde Wee cannot but with some sorrow for sinne bethinke our selues of that former felicity and in the first place Quid â—uimus what wee once were For the second consideration Quid sumus what wee now are euen soiourners in this vale of teares exiles from our natiue home where troubles come like Iobs messengers no sooner one hath tolde his tale but another steps in to say as much where men are beset with crosses and calamities round about the feeling wherof may mooue vs to breake foorth into that desire of the Apostle Who shall deliuer vs from these bodies of death Cato the wise a Heathen man could tell his Schollers that were he offered to be young againe he would in no case accept of such an offer so wearysome is the condition of our estate present For that future state Quid crimus what we shal be when these drossie bodies shal be chaunged and made like the glorious body of the Sonne of God to which bodies God in mercy saith as sometimes vnto Abraham For Ismaell I will blesse him also so of these bodies in their resurrection though as Ismaell they are not so free borne as Isaacke the Soule yet shall they haue a blessing too A Christian remembrance hereof doth make vs desire wyth longing aperfection els where Hope saith SalomoÌ„ that is deferred doth afflict the minde In the meane season considering that God is at the last the rewarder of patience and death the finisher of paine it may make vs the more cheerâ—fully to passe ouer the gretest griefes of body and afflictions of minde whatsoeuer which afflictions in this life are testimonies of Gods loue but in the life to come signes of his iustice It is the wont of Fathers to holde in their owne children when they suffer the children of bondmen to goe loosely as they list God that keepes an inheritance for his after his rod in correcting hee hath a staffe of stay and comfort Wherefore wee may reckon these trials as harbingers to warne vs before hand of deathes comming as testimonies of Gods care ouer vs as schoolemoisters towardes our ende to teach vs this lesson of learning to Die If God saith S. Ierom had promised vs all peace and quiet both in this world in the world to come then our troubles here might amaze vs and make vs doubt of our future rest but finding by proofe the manifolde tribulations of the life present we may expect with comfort the promise of the time to come If a Heathen man could say when he saw a suddaine shipwrack of all his worldly wealth all lost in a momeÌ„t Wel Fortune I see thy intent thou wouldest haue me bee a Philosopher how much more may the Christian man say after the many and manifold afflictions in minde and body well I see that God would haue me euen to become religious and to enter into a meditation of the life that is freed of all The Ninth Chapter How much it concerneth euery one in time of health to prepare himselfe for the day of his dissolution SEing that our good or bad estate in the life to come depeÌ„ds much vpon the qualitie or condition of the life present for where the tree falleth there it lieth and our passage in order is from the life of grace vnto the life of glory they see but little that perceiue not how greatly it concerneth euery Christian in time of best health while hee hath yet day before him to set forward in a prouident course that so in the coole of the euening he may arriue at the porte of euerlasting rest The dayes of man are but short his time vncertaine that little moment wee haue to prouide for a state of all continuance is runne ouer before wee are aware Gods mercy in giuing vs time and grace passeth a long as a pleasaunt riuer if wee stoppe the course thereof by our continuance in sinne it will arise high and turne into iustice and beare them downe by force ouerthrow our securest repose in this worlde That which once and neuer but once is done should bee aduisedly begun carefully prosecuted and most seriously laboured with all industry vnto the end It is the counsell of the holy Ghost Do good while ye haue time The place of making attonement with our aduersary is while wee are in the way No preparing oyle in our Lampes no entringe with the Bridegroome no running no crowning For a sure rule is it with God Do well and haue well Liue the life of the righteous and die the death of the righteous If any aske saith Lactantius whether death bee
beauty doe not some few fittes of a â—eaâ—er marre all the fashion O the inconstancy of all worldly glory All tâ— is stately and pageant like pompe shall vanish away and come to nothing as if it neuer had bene Hee that had come to the Tombe of Alexander the great and there found interred within the compasse of seauen feete him whom a whole world could not suffice might hee not iustly say Is heere the mirror of the world Is heere the flourishing Monarke of his time O world most vnwoorthy to bee affected of vs We are but Tennants at wil in this clay farme the foundation of all the building is a small substance allwayes kepte colde by an intercourse of aire the pillar wherevpon the whole frame stayes to only the passage of a little breath he strength some fewe bones tied together with dry stringes or sinewes how so euer we peecâ— and patch this poore cottage it will at the last fall in manus Domini into the Lords hands and we must giue surrender wheÌ„ Death shall say this or this mans time is come First wee mourne for others a little after others mourne for vs. Now we supply the places and offices and heritages of them that were before and cre long be others shall come a fresh in our roomes and rule where we rule sway where wee sway and possesse all which wee haue scratched together with care kept with feare and at last left with sorrow Whereby we see that we came not into this worlde to build houses or purchase landes and ioyne house to house but rather by this our short continuance we are put in minde to haue temporalia in vsu aeterna in desiderio these temporall thinges in vse but eternall thinges in desire to vse this worlde as if we vsed it not and so be gone To this short continuance of life may be added the miseries of the same For all is not life we heere liue when Iob said Man that is borne of a woman hath but a short time to liue he by and by sheweth how this time is annoyed and is saith he full of misery Herevppon by the Grecians the first day of the life of man was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say a beginning of conflicts our ingresse and egresse is with signes of sorrow S. AusteÌ„n saith of mans first entrance into the world Nondum loquitur tamen prophetat a tender infant not able to speake doth by teares prophesie of the sorrowes incident in the life of man Come we to our new birth according to grace doe we not in baptisme take our prest money to fight a battaile vnder the banner of Christ our Chiefetaine And thou needest not saith S. Austen care to fight against many enemies for be thou well assured in my enemies will fight against thee which combate Cyprian declareth after this manner If thou O man ouercome coueteousnesse coueteousnesse being ouercome some euill affection will assaile thee if that euill affection bee strangled vaine glory will allure thee if vaine glory be â—espised wrath and a desire of reuenge will incense thee if wrath be pacified then pride will puff thee vp if pride be allayed some other enemy will step to giue thee 〈◊〉 fresh assault As if the whole life of man were no other but a continuall hacking and heâ—â—ing at and of these Hydraes heads of sin The last enemie that shall be destroyed is death to shew that vntill death become and gone an end of enemies will neuer come I heard a voice from heauen saying saith S. Iohn Blessed are the dead which die in the Lord they rest from their labors As if the Saintes neuer rest vntill rest and blessednesse meete together Here the flesh is the field wherein wee must be euer toiling Sin is the Iebusite that will be euer troubling the world is the stepmother to Gods children that will be euer chiding afflictions are the waters where our Gideon will trie whether we are fit soldiers to fight his battell We reade in the eleuenth sixteenth and one and twentieth of the booke of Nombers that the people much murmured in the wildernesse thinking that after their deliuerance out of Egypt to haue found their sweetnesse there the people were deceiued God keepeth that vntill wee come into the landâ— of promise Wee must not lookâ— for our happinesse here God keepeth that vntill we come into thâ— holy land Here wee are euerâ—day gathering Manna whethe long Sabboth comes theâ— we cease gathering Ioseph gaue his brâ—ethren prouision for the way but the full sackes were kept in store vntill they came home vnto their fathers house God giues vs heere a taste and a say of his goodnesse but the full sackes are kepte in store vntill we come vnto his heauenly king doine For this life Adam in â—â—dore vultus tui in the sweat of thy browes thou shalt eate thy bread Nay Adam in laboribus comedes cunctis diebus vitae tuae in labour and sorrow shalt thou eate thereof all the daies of thy life vntill thou returne vnto the earth out of which thou wast taken As if the daies of man by reason of sinning were no other but the daies of sorrow because euerie day hath suam malitiam his griefe and euerie night sâ—um terrorem his terror So that in this the auncient saying will bee verified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Humana vita non est vita sed calamitas the life of man is rather calamitie then life If one haue goods and substance be liueth in trauell and is same to imprison his mony vnder loth and bolt for feare it should flie from him If he be destitute and needie he liueth in griefe because want is grieuous vnto mans nature If he be in high estate he is either enuied or enuieth as if the chiefest felicitie of worldlings were infelicitie and no other but Splendida miseria a verie shining miserie if we will heare Augustus so great a Potentate we shal find him wishing rather to leade a priuate life then to inioy the whole Regal Empire of the west Cyrus King of Persia was wont to say that did men but know the infinit cares he sustained vnder an imperiall Crowne hee thought no man would so much as stoope to take it vp If these who had the chiefest glorie amongst men found all so weariâ—some much more may the Christian soule resolue neuer to 〈◊〉 her sweete requiem vntill shee come to beare a part in that ioyfull quire of Saints and Angels a boue in heauen For the delights of sin they go downe as the win saith Salomon pleasantly at the first but at the last they bite like a Serpent and are as the Rose when the flower is gone ther remaines nothing but a pricke in a word they play vs a very Tragedy Howsoeuer they begin with applause yet at the shutting vp of all they will end with horrour In the meane
his most great and ample reward wherein there is no ende of his goodnesse no number of his mercies no measure of his wisedome no depth of his bounty So Goâ— doth deale like God himselfe Si tanta in terris moraretur fides quantâ— merces expectatur in coelis if there were so great â—aith in earth as there is reward looked for in heauen saith Tertullian mercifull Lord what loue should wee haue to the life to come Pharao was content at last the people should goe to doe sacrifice but they must leaue their heades of cattell behinde No Moyseâ— will leaue a house in Egipt all our desires must goe with vs in beleeuing that high rewarde of blessednesse so farre aboue all humane desert that is or may be Seneca writeth that Alexander the great giuing a poore man two talentes the man was so astonished with the greatnesse of the gifte as he aunsweared the â—ing Most Princely Sir I am not woorthy to receiue so much to whome Alexander replied I doe not respect good man what thou art meete to receaue but what beseemes me so great a Potentate for to giue God doth not so much regard what we most vnâ—â—oorthy creatures are worthy to receiue as what becommeth him the God of all mercy and magnificence to bestow and giue Herod promised much when hee promised halfe his kingdome but Christ when he giues we finde him giuing an whole kingdome Venite benedicti patris mei accipitote regnum Come yee bessed of my father receiue the kingdome Men are sometimes liberall in promising but more niggardly in performing with God it is not so Againe amongst men the elder or one onely doeth inherite but with God all sonnes are heires all heires inherite and the inheritance too is a heauenly kingdome to raigne to reioyce euer The meditation of this happy ende of man if man did knowe his owne happinesse were inough to make him little respect a thousand worldes nay to say with the Prophet Like as the Hart desireth the water streames so is my soule a thirst for God Oh. when shall I enter those courts of ioy Demetrius Phalerius hearing the Philosophers dispute about the immortality of the soule wretched man that I am quoth he who haue so long liued in the perishing delightes of this crrruptible body â— Wee know not what we loose wheÌ„ we loose opportunity of seeking and buying that pretious pearle for which the prouident husband man should sell all that he hath When the people as wee reade in the two and thirtieth of the booke of Nombers were come to their entrance into the land of promise the children of Ruben and Gad regarding not the promise so often promised desired Moyses that they might stay on the hether 〈◊〉 of Iordan beecause it was a place meete for their droues of cattell which they more respected then their passage into the holy land Are there not some in the worlde not farre vnlike these children of Ruben and Gad. who desire to make their stay heere and would gâ—e no farther for that they esteeme the pleasures and profites of a life temporall more then they doe the incomprehensible ioyes in that life eternall but for the true Israelites all is wearynesse vntill they come vnto the land of rest whereas in other thinges saith Cyprian wee are wont to blame it yet in the expectation of so great a good wee may commend impaciency Woe is me saith Dauid That my pilgrimage is prolonged In thinges that are ordained vnto an ende the rule and measure of all actions is taken from the same which ende is first in the intention and last in the execution Now if blessednesse be mans ende then is it the marke we all shoote at and the scope of all our exâ—erprises whatsoeuer Euery thinge is required for blessednesse and onely blessednesse for it selfe Iacobs seauen yeares seruice seemed but light in regard of Rachell for whome he serued The labour and trauell not of seauen yeares but of all the yeares of our life is nothing in respect of Rachell the fairer the happier state to come And this doth aunsweare the prophane Atheist and meete with the obiection of Iobs frends What good hath thâ— righteousnesse brought thee Or as some would not blush to say in the time of the Prophet Malachy What profite is there by seruing God That most happy reward in the life to come doth strike theÌ„ all dumme that very assistance in the life present may make them amazed Doe but trie me saith the Lord if I will not powre out a blessing vpon you This blessing say the Auncient Fathers is both viae and patriae that is of the way and of the country That which God giueth in the way is spoken of by the Prophet Dauid in the first Psalme where mentioning the state of him that walketh not in the counsell of the vngodlâ— he shal be blessed saith the Prophet and how Looke whatsoeuer he doth it shall prosper So saith he of the man that feareth God hee shal be blessed and wherein For hee shall see his childrens children and peace vpon Israell The worlds manner is the Iewes manner who were wont to bring the best wine first Christ he obserues his olde manner and keepes the best vntill the last It is said of Isidot who being at a great banquet and there beholding a great signe of Gods bounty towardes the sonnes of men suddainely he brake out into aboundance of teares and being demaunded the cause why For that quoth he I heere feede on earthly creatures that am created to liue with Aungels as if the remembrance of the time to come did draw his affections as it should do the affections of vs all to a comfortable expectation of the same Our bodiâ—s walke on earth but our soules should bee in heauen by our heauenly desires and wee should frame our affections in forme of a ship thaâ— is close downeward but open vpward in a harty desire of a superâ—our condition The remembrance whereof is like the message of the Angell Gabriell which brought tydines of great ioy which may make the faithfull aunsweare with Ezechias and say The worde of God is good let there be peace and that to peace eternall In the meane tune saith S. Austen Let my minde muse of it let my tounge mention it let my hart loue it and my whole soule neuer ceasâ— to hunger and thirst after iâ— O Lord God of hostes blessed is the man that putteth his trust in thee The Sixt Chapter That wee neede not feare Death much lesse to meditate thereof WHen Moses saw his rod turned into a Serpent it did at first somewhat affright him for hee began to step from it but when once God commanded him to take hold thereof hee found afterward by many effects it did him and the people of God much good At first sight Death doth fray our naturall
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
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
themselues sayth the Wiseman in the way of wickednesse they shall cry out what hath pride profited vs or the pompe of riches brought vs. Surely this barren and light laÌ„d after all our drudgery yeeldes no other but a crop of cares trouble feare and vexation of mind When those that haue laboured in the vineyard and haue beene often in watching in fasting often these rest from their labours and fal asleepe to rise againe wyth their bodies when the Sonne of righteousnesse shall appeare in euerlasting glory Of these the Apostle saith I would not haue you sorrow as men without hope for those that are a sleepe How acceptable therefore may death bee when in dying we sleepe and in sleeping we rest from all the trauels of a toile some life Againe where as death is a tribute wee must all pay homage Fiâ—t voluntarium quod futurum est necessarium offeramus Deo pro munere quod pro debito tenemur reddere Let vs make that voluntary which is necessary and yeeld it to God as a gifte which we stand bound to pay as a due debt Had we no farther hope then onely to attaine a state temporall wee might feare indeede because when we die all our happinesse shall deceiue vs but when God made man of the dust of the ground God breathed into him the breath of life and man was made a liuing soule therefore not a dying soule Cesar writeth that the bare opinion of the Druides who taught that the soules had a continuance after their separation from their bodies it made many of their followers hardy in great attemptes and abated in most the feare of death Cyrus himselfe could say vnto his children when hee was ready to die Thinke not deere children that I shal be no where or nothing If a baresupposall of a future beeing could so much auaile against the feare of death what doth faith effect that doth warrant vs by good euidence of the blessed assurance of the resurrection If Abraham the faithfull Patriarke left his owne country and kindred at the commaundement of almighty God and went into a strange land how willingly should wee leaue this country wherein we are only strangers and goe where wee haue our owne home and abode for euer This was the resolution of S. Ambrose who neither loathed life nor feared to die because saith hee wee haue a good Lord. This was the faith of Simeon who hauing seene Christ prayed to depart in peace This was S. Paules gaine when he said To die is to me aduantage because this passage was a dissolution and this dissolution was to bee from the body and this his being from the body was to bee with Christ. Seeing therefore that death it selfe being duely considered should nothing at all dismay vs then much lesse the meditation thereof The more we meditate of death the lesse wee feare it the lesse wee feare it the more faith haue wee What shall seperate vs from the loue of God that is in Christ shall tribulation or anguish shall life or death Blessed be God saith S. Peter who hath begotten vs to a liuely hope of the resurrection The Seauenth Chapter That the afflictions of minde which are incident in the life of man may mocue him to a Meditation of his ende SAlomon whome GOD for wisedome chose as it were to be a forman of a great Enquest to make enquiry of the state of the world to come foorth to speake for all and his conscience of all hauing heard and seene the nature of thinges vnder the Sunne yeeldes vp his verdite of all as thus All is vanitie and vexation of minde This is in briefe the condition of all in generall The rich discontented in honors the poore languishing in griefe the learned full of restlesse labours all of what estate soeuer subiect vnto troubles and vexation of mind As if Salomon should haue said you may looke for no other all is vexation Small cause had the Israelites to care for their continuance amongest the Taske-masters of Egipt and as small cause haue any to desire to liue in this wildernesse amongst many wolues Wee know Christ our Sauiour hath told vs that beeing in the world we are not of the world here we may not looke for perfect rest of body or all contentment of minde and therefore to meditate of deliuerance may bee some refreshing to the distressed soule who may powre out her complaintes saying Would to God that day might once shine when I shall see my Redeemer When I shall come where is peace within and without when I shall appeere before the presence of God with ioy and bee no more oppressed with griefes disturbed with cares molested with thoughtes but liue and rest for euer What comfort can a man reape or what quiet should hee take where want is miserable plenty full of peril which way soeuer wee cast our eyes wee finde cause of complainte that we may well count Laughter error and subscribe to that of the Prophet Lord thy terrors haue I suffered from my youth vpward with a troubled minde Hauing then so little cause to ioy in this life where there is so small a cause to make vs reioyce where the minde is so inuested with cares and molested with griefes wee may recount with our selues the happinesse of them who after the stormes of this troublesome sea haue cast anker in their safest roade Noah had much molestation in the old world hee had the waters swelling vnder him the heauens darke gloomy ouer him At last the Arke stayed vpon the mountaines of Arâ—â—at and then was Noah a glad man Lot was grieued amongst the sinfull Sodomites at last God sent his Aungels to take him cleane away Elias mourned for a time sate vnder the Iuniper tree sent vp his sighes to heauen at last came the charriot and then there was no more Iesabell to persecute him no more false Prophets to band themselues against him The Saintes vnder the Altar may for a time cry How long Lord Iesus after a little more sufferinge their disgrace shall be turned into glory their mournefull teares into gladsome triumph Why art thou so vexed O my soule and why art thou so disquieted within me O put thy trust in God In the multitude of my sorrowes saith the same Prophet that were in my hart thy comforts Lord haue refreshed my soule Thereby shewing that as the world had a multitude of sorrowes to assault his hart so God had a multitude of comfortes to refresh his soule amongest them all For as our sufferinges in Christ doe abound so our consolations also in Christ do abound tâ—o sâ—th S. Paule Our Sauiour knowing that his Apostles should haue many and great discomfortes in the world promiseth to send them after his Ascention vp into heauen an other comforter for his presence was their comâ—ort and afterward in their deepest
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
many precedent tokens as fore-runners of his comming These are both sayinges and signes The sayings amongest other That for his elect sake the dayes shall bee shortened And beholde I come quickelie For signes the waxing câ—lde of Charitie the rising of Nation agaynst Nation the abounding of iniquitie without further application these maye bee left vnto our silent thoughtes Was there euer lesse loue Where is that Ionothan that loues Dauid as his owne soule Where is that vprightnesse of conscience when men rather for shame of the worlde then otherwise abstaine from extreame impietie Howe manie with Ioab embrace friendlie but câ—rrye a malicious heart to Amasa The Apostle sayeth That the latter dayes shall bee perillous dayes for men shall bee louers of their owne selues couetous boasters proude cursed speakers disobedient to parents vnthankfull vnholy The Philosophers can tell vs Nullum violentum est perpetuum That no motion violent is woone to bee permanent The Rainbowe as it hath a waterie colour which may shewe vs what hath beene past so hath it also a fâ—erie to signifie what is to come Sathans fâ—erce rage may argue the shortnesse of his time the coldnesse and barrennesse of the earth and trees shewe the qualities of aged bodyes or in effect tell vs there will come a time when we shall not haue anie longer the vse of them The decay of auncient families and houses the defect of strength and stature doe make vs dayly see this worlde is wearing away That which is the flash of lightning before the hideous clappe of thunder that which is the mustering of an hoste of men before a sadde battell the same are these signes before Christ his second comming to iudgement To bee curious with the Bethshemites in prying into God his Arke hath beene the follie of some men to be calculating auâ— skanning the day and yeares of that time which is vnknowne vnto the Angels of heauen is needlesse For seasons or times Non est nostrum scire It is not for vs to knowe for our appearance at that time before Christ to giue our account Omnium est scire It is for all to knowâ— That the secretes of all hearts shall be reuealed that a generall audite shall be kept Christ himselfe sheweth in the Parable where the kingdome of heauen is likened vnto a certaine king that will take account of his seruants God will require a reckoning at our hands of the time he hath lent vs of the graces he hath giuen vs of the blessinges in this worlde bestowed vpon vs. When the rich mans stewarde in the sixteenth of Saint Lukes Gospel sawe how the worlde was likelie to goe with him to wit that he must giue an account it was time for him to call his wittes togither and so is it for vs all if we haue anie care of the account which will be required at our hands An account for our selues Adam vbâ— es Adam where art thou How hast thou walked in the comman dements I gaue thee An account for our brethren Cain vbi est frater tuus Abel Caine where is thy brother Abel how hast thou vsed him An account for our bodies haue they beene kept as the temples of the holy Ghost An account for our soules whether be they fit to appeare in the sight of the great sheepheard An account for our workes An account for our wordes An account for our verie thoughts it is most true God is mercifull but wee cannot tell whether our sinnes wil make a separation between God and vs if we be not carefull in time a consideration hereof may be the compasse to guide our ship the squire to frame our building and may euermore moue vs to cast in our mindes how to prouide for a day to come Now therefore seeing our condition of life is onely certaine in vncertaintie seeing our time passeth away as the prophet Dauid saith as nothâ—ng and man disquieteth him self in vaine why do we not endeuor to attain a retired course of life coÌ„tent our selues with our calling be it but meane amongst men we know assuredly after all our climing downe we must die we must where or when we know not one falleth in his full strength being in all ease prosperitie another in yâ— bitternes of his soul and neuer eateth with pleasure both saith Iob sleepe in the dust the slimie valew shall be swept ouer them O good Lord that men woulde sometimes consider this leaue the pursute of this troublesome world follow Christ in meeknes who is the way the truth and life without the way we walke not without the truth we know not without this life we liue not We follow him in lowlinesse of minde the reward of this following is rest vnto our soules Iacob laid the hande of blessing vpon Ephraim the yonger and God saith Saint Iames bestowes the gift of grace vpon Ephraim too that is to say the lowlier The Apostle Saint Paule in euerie Epistle where he commendeth them to whom he wrote to grace hee commendes them ioyntlie to peace his vsuall stile is Grace Peace as if where grace is there peace is as where the fire is there heate is wherefore that same vnum petii of the Prophet may be the vnum petii of euerie well disposed man One thing haue I desired of the Lorde that I may dwell in the house of the Lord. or serue him peaceablie all the dayes of my life Noah was an hundred yeares togither busie about an Arke to saue him from the floud we haue not so long to labour in framing a peaceable and religious course of life which will one day be an Arke for the bodie and a tabernacle for the soule when wee shall bee safe in deede It is a world to see the vnquiet disposition of some mens natures who are either whyning at Gods prouidence because they haue not their owne willes or otherwise in bitter conflicts because they will be euer in trouble with men did these consider that the daies of their warfare are not long and that they are towardes an other worlde they coulde soone endeuour to passe ouer that small time of continuance yet remayning in more quiet and contentment both with God and man Now when wee heare that God is iust we learne to feare him anâ— when we heare that he is mercifull wee learne to loue him So that with feare and loue we may go forward from vertue to vertue vntill we growe vnto a perfect age in Christ Iesus who is there that doth not desire to seâ— good dayes Good dayes in deede to wit the dayes of all eternitie let him eschew euill and doe good For the day of the Lord that dreadfull day it is resembled to the comming of a theef in the night well it may spoyle and torment the carelesse and the retchlesse but for the watchfull householder that
griefe is present Hope But the reward is yet to come Disc. But I often want mirth in this world Hope God doth humble vs a litle by want of worldly mirth but blessed are they who nowe weepe for they shall reioyce we thinke them happie that here laugh but Christ saith Blessed are they that mourne Discon Well Hope seeing the case is such and so full of comfort in times of distresse whatsoeuer befall me I will put my trust in God Hope Then assuredly thou shalt neuer faile eyther in life or death in this world or in the world to come A Dialogue between Presumption and Feare PResump I am more holy then others Feare So saide they who were most vnholy Presum But I am not so prophane as I see many men Feare What art thou that iudgest Pres. But may I not glorie in my vertues Fear Glorie in God Pres. But I haue more graces then others Fea. Dispise no man thou knowest what thou hast beene thou knowest not what thou shalt bee Pres. But I haue better gifts theÌ„ a number besides Feare Take heede thou knowest not howe long thou shalt enioy them Presu But I am sure all is saâ—e Fe. So saide they who counted themselues children of Abraham and are fallen Pres. But I am wise Fear So wert thou if thou didst not say so Presump But I am happie Fear S. Paul saith let him that standeth take heede least he fall Pr. But I haue many daies to liue Fear No thou hast no warrant for the least continuance Presump But I am strong and healthie Fear So haue many beene and yet taken away in a moment Pre. Me thinks I should not passe away so soone Feare Why not thou hast here no continuing Citie Pres. Wel I wil make lesse reckoning of the world then I haue done Fea. Then shalt thou doe well here hereafter Pre. Now I see my follie in being so confident Fe. Be carefull bee carefull too much selfe loue and boldnesse hath vndone many Presump Well I will not from henceforth glory in my selfe Feare Let him that glorieth onely glorie in God and know this that by how much the higher thou art by so much shouldst thou be the more humble Pre. Nowe I consider my owne frailtie Feare This consideration will make thee poore in spirite and blessed are the poore in spirit for theirs is the kingdome of heauen A short Discourse wherein is shewed the great commendations of a peaceable course of life vnto which course of life we are moued by a consideration of our departure hence TO passe ouer the daies of this our pilgrimage in peaceable maner is and ought to bee our Christian honest care The holy Ghost commanding vs to seeke peace and to ensue it It was Christs owne farewell from his disciples My peace I leaue vnto you And one of S. Paules last exhortations vnto the Corinthes Brethrâ—n be at peace and the God of peace shall be with you Amongst other great differences whereby Gods children are discerned from the children of the world this is not the least that they are the children of peace Saul that had an euill spirit had an vnquiet and troublesome spirit but Dauid that had a good spirit had a spirite of peace Amongst the punishmentes of Egypt that of the flies was not the least which would not suffer the Egiptians to rest In like manner amidst this worlds felicity these combersome thoughtes are wont much to molest yâ— worlds followers The graces yâ— flow from Gods spirit are resembled often vnto riuers and pleasant waters These riuers abide not on the higher mountaines but haue their course through the lowest vallies It is want of humilitie that makes men so far from a peaceable state and condition of life Our Sauior Christ exhorteth vs to learne of him to be humble and mâ—â—ke that so wee may find rest vnto our soules Was it not follie in the Israelites to desire rather to liue in the troubles of Aegypt then in the lande of promise where they might haue quiet and time to doe their sacrifices vnto God The same is the follie of many who choose rather to bee moâ—ling in the worlde about ambitious and contentious practises seeking reuenge and glorie rather then to retire a little to a peaceable state of life wherein they might applie themselues to deuotion Stories make mention of Arseniuâ— who of a glorious Senator becaâ—â—e a great louer of Christ and contemner of the worlde who was also said to haue by a diuine oracle this aduertisement Fuge tace quiâ—sce Arsenius flie bresilent giue thy selfe to quiet or peace The more we estrange ourselues from the loue of this world the neerer we draw to God if we draw neere vnto God saith S. Iames God will draw neere vnto vs. The most honourable state of life is to serue him all our inferior eyther pleasures or profits for a time like some small cloudes passe to and fro and are at last dissolued into nothing So we haue as much water as will carrie the ship or with Iacob food raiment for this iourney let God be our God and let his benefits bind vs vnto him An vnquiet or troublesome life is their life who haue not knowne the way of peace may also fear a time of trouble to come To liue religiously and peaceablie before God and man is their Christian conuersation whose praier is with the Prophete One thing haue we desired of yâ— Lord that we may dwell in the house of our God all the daies of our lines If Christ did call worldly men to labors and anguish of minde they might answer as those in the Gospell Lord haue vs excused but calling them to vndertake a sweet yoake and promiâ—ing rest vnto their souls peace internall in yâ— state of grace and peace eternall in the state of glorie how can they but fâ—nd in their hearts to come being so louingly called and to passe their time in that peaceable course which true deuotion is wont to afforde the well disposed for their euerlasting good The bird who for necessity is faine sometimes to staire vpon the earth is notwithstanding for the most part soaring in the aire where she tunes many a quiet and pleasant dittie In like manner for necessities sake onely our cogitations are sometimes on thinges here beneath but our chiefe delight should be higher where is quiet and peace of conscience where no distracting thoughts which are wont to disturbe the louers of this world do not come neere them they are risen with Christ and therefore seeke the things that are aboue where Christ sitteth at the right hand of God The deuout mans life therefore is angelicall whose bodie walketh on earth but his desire as hath beene before shewed are aboue in heauen It is a wondrous case to see how apt men are to debates and quarrels at the least offences sometimes rather taken then giuen their stomacks are