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
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
Disce Mori Learne to Die A Religious discourse moouing euery Christian man to enter into a serious remembrance of his ende Wherin also is contained the meane and manner of disposing himselfe to God before and at the time of his departure In the whole somewhat happily may be obserued necessary to be thought vpon while we are aliue and when we are dying to aduise our selues and others Put thy house in order for thou shalt not liue but die Esay 38. 1. LONDON Printed by Iohn Wolse. 1600. To the Honourable and vertuous his very good Lady the Lady Elizabeth Southwell one of the Ladies of the Queenes Maiesties most honourable priuy Chamber LAtely entring Right vertuous Lady into some more then ordinary consideration of the gracelesse attempts and desperate enterprises which many in these dayes the more the more pittie by a cowardly yeelding to euill motions commit euen against their owne selues yea their owne safetie I thought to discharge my duetie vnto Almightie God and plaine meaning to men by setting downe onely some shorte aduertisement for discontented and distressed mindes But after waying with my selfe how much it concerneth euery man to be careful of his end whereupon dependes so great a charge as his eternall welfare is worth I then began to draw that particular aduertisement appertayning vnto some to a more general discourse appliable vnto all and euerye one in this forme DISCE MORI Learne to Die For it seemed to me a thinge most necessarie for euery sober Christian to be mooued to enter into a serious remembraunce of his ende to know the meane and manner of disposinge himselfe to GOD before and at the time of his departure that so by the assistance of Gods good grace hee might liue and die the life and death of the righteous and that it may bee saide of him which S. Ambrose sometimes spake of Abraham Mortuus est in bona senectute eo quód in bonitate propositi permansit Abraham dyed in a good old age for why Abraham perseuered in his good resolutions in his old age yea euen vnto the ende Madam I beseech the God of Abraham to graunt you Abrahams good successiue course both in the way and at the ende of the way Your more then vsuall fauor and long continued acceptance hath bounde me vnto you whome otherwise I truely reuerence for that I am fully perswaded you truely reuerence God and serue him whome to serue is blessed libertie yea as I shall in the discourse following shew is the most honourable estate of all To make issue of my duetifull regard this small occasion is offered Were I a meere straunger I could not for protection sake seeke any better patronesse of a religious discourse theÌ„ from a religious disposition but your particular respect towardes me many waies is such as I shall liue and die vngratefull I could haue wished to haue made testimonie of my willing intention by some other meanes theÌ„ by publishinge vnder your Ladyships name these small labours to the view of the world for I must needes confesse I wâ—s very loath respectinge my owne weakenesse to make that knowne vnto others which is best knowne vnto my selfe vntill at last being ouer entreated by some speciall friendes from the vniuersitie of Oxford whose sober iudicious very learned aduise I knewe not howe to gainesay I was induced to let this presente tracte goe forwarde in the name of GOD. Wherein I seeke not praise where none is deserued but onely desire the Christian Reader where ought is amisse to attribute that vnto my selfe and beseech your Ladyship that if there bee any thing obserued which may mooue so much as a good thought that it woulde please you to giue the glory only vnto God to whose heauenly protection commeÌ„ding you euer in my prayers I cease for this time to holde you any longer from the matter it self which followeth Your Ladyships in humble duetie Christoph. Sutton As death sâ—aueth thee so shall Iudgment find thee The Preface to the godly Reader THat Religion is somewhat out of ioynt when Christian conuersation goes not euen as it ought with Christian profession it is so apparant it caÌ„not be denied such and so sensible a defect as that thereby the whole bodie is not a little blemished Those whose hearts desire is that Israel may be saued and whose true charity is woont to beseech God for the good of all haue not onely lifted vp humble handes to heauen but also endeuoured by painfull labors to seeke as much as in them lieth and so farre-forth as the times may permit and suffer the best redresse in this case they could some by substantiall answering and soberly asswaging the turbulent humors of those men whose priuate fancies haue much hindred higher proceedings in matters of faith Refuted they may be and are quieted they will not bee others by deuout and learned exhortations in seeking to make a stay of those euils which Atheisme and want of the fear of God would in great likehoode bring vpon this declining world both labouring for their times to keepe some remembraunce of Iesus Christ in the minds of men before all be too farre out of square or come to vnrecouerable ruine But here may wee not demaunde of the diligent obseruers of our imperfections abroad whose maner is so much to strike vpon this one string and by this defect take occasion to call in question nay to bring in open oblequie our Christian cause are none fallen at home from the ancient sinceritie and harmlesse deuotion of former and better ages of the Church Some state medling actions these vncharitable censures in cleane shutting out from the housholde of faith and hope of life those who haue poore soules to saue as well as others and beare as true a loue to Christ crucified as themselues may put them in minde that wee may all beare a part togither in that song of mercy Asper gas nos Domine Cleanse vs O Lord. May we not all bâ— thinke our selues on both sides whether these bee not the dayes whereof our Sauiour Christ spake Wherin iniquitie shoulde abound Was euer that old complaint of Hilary more trulie verified Dum in verbis pugnaest dum in nouitatibus quaestio est dum in ambiguis occasio est dum in consensu difficultas est iam nemo Christi est While there is strife in wordes while there is question in innouations while there is occasion in doubts while there is a waywardnesse in consent none is of Christ. This nipping and galling one of and at another this eger pursuit of the liuing and troubling the verie ashes of the dead who can not answer for themselues is farre from that charitie that hopeth all thinges and the counsell of that spirit that biddes vs pray one for another To see what wit and learning is wont to doe in tossing the testimonies of auncient record to and fro nay which is more in wresting the verie text of holie
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
through thee haue I beene holpen euer since I was borne it grieueth mee that I haue so often offended thy goodnes and I am grieued that I grieue no more Lord as an humble suitor I appeale vnto the throne of mercie and there begge at thy handes remission of all my sinnes in the merites of thy bitter passion I offer vnto thee a penitent heart for the time past and promise amendment if it shall please thy diuine wisedome to continue on this my pilgrimage for the time to come wherein I refer my selfe wholly to thy heauenly will in hope of a better resurrection vnto euerlasting life through Iesus Christ our Lord Amen Another prayer for the sicke ALmightie and euerlasting God maker of mankind which doest correct those whom thou dost loue and chastenest euerie one whome thou receyuest receiue O Lorde wee beseech thee thy seruant here visited with sicknesse distrusting in his owne merites and trusting in thy mercies Looke vpon him O Lorde as thou didst vpon Ezechias restore vnto him his former health if it bee thy will or otherwise giue him grace to take this sicknes patiently that after this life ended in thy faith and loue hee may dwell with thee in life euerlasting vnto which life vouchsafe to bring him and vs all thy hamble seruants for thy infinit mercies sake Amen The one and twentieth Chapter Wherein is laid downe the manner of commending the sicke into the handes of God at the houre of death GOd the Father who hath created thee God the Sonne who hath redeemed thee God the holy Ghost who hath infused his grace into thee assist thee in all thy tryals and leade thee the way into euerlasting peace Answer Amen Christ that died for thee keep thee from all euill Answ. Amen Christ that redeemed thee strengthen thee in all temptations Answ. Amen Christ that loued thee so deerly raise thee body and soule in the resurrection of the iust Answ. Amen Christ that sitteth at the right hand of God in heauen bring thee vnto euerlasting ioy Answ. Amen God grant thy place may be in Abrahams bosome Answer Amen God grant thou mayest behold thy blessed Sauior in the state of glorie Answ. Amen God grant thy death may be precious in his sight in whom thou art to rest for euer Answ. Amen A briefe forme of praier MOst mercifull father wee commend vnto thee this thy seruant the worke of thine own hands we commend vnto thee his soule in the merits of Christ Iesus his redeemer Accept O Lord thine owne creature forgiue we beseech thee what soeuer hath been committed by humaine fraâ—ltie and command thy Angels to bring him to the land of euerlasting peace Answer Amen Preserue O Lord the soule of thy seruant as thou diddest Noah in the floud Answ. Amen Preserue O Lord the soule of thy seruant as thou didst Lot from the fire of Sodom Answer Amen Preserue O Lord the soule of thy seruant as thou diddest Iob in all his aduersitie Answ. Amen Preserue O Lord the soule of thy seruant as thou diddest the Israelites from the power of Pharaoh and the oppression of Egypt Answ. Amen Preserue O Lord the soule of thy seruant from the malice of Sathan as thou didst Dauid from all his enemies Answ. Amen Preserue O Lord the soule of thy seruant as thou didst Daniel from the mouth of the Lions Answ. Amen Preserue O Lord the soule of thy seruant as thou diddest the three children from the fierie flames Answ. Amen Preserue O Lord the soule of thy seruant as thou diddest Elias from the false Prophetes that sought his ouerthrow Answ. Amen Preserue O Lord the soule of thy seruant and deliuer him as thou diddest thy Aposties out of prison Answ. Amen From that ruefull darknes Answer Deliuer him O Lord. From the paines of Hell Answer Deliuer him O Lord. From euerlasting malediction Answer Deliuer him O Lord. By thy natiuitie Answere O Lord deliuer him By thy crosse and passion Answere O Lord deliuer him By thy descention into hell Answere O Lord deliuer him By thy resurrection from the dead the third day Answer O Lord deliuer him By thy ascention into heauen Answer O Lord deliuer him Into thy merciful hands O heauenly Father we commend the soule of thy seruant nowe departing acknowledge wee beseech thee a sheepe of thine owne fold a lambe of thy own flocke Receiue him into the armes of thy mercy knowing the thing cannot perish which is committed to thy charge O most mercifull Iesus receiue we beseech thee his spirit in peace Amen The blessing of the sicke Iesus Christ absolue shee from all thy sinnes Answ. Amen Iesus Christ that died for thee put out all thy offences Answ. Amen Iesus Christ that calleth thee receiue thee into his heauenly kingdome Answ. Amen The Lorde blesse thee and keepe thee The Lord make his face to shine vpon thee The Lord lift vp his countenance ouer thee and giue thee a ioyfull resurrection to life euerlasting Amen Depart O Christian soule in the name of God the Father who created thee of God the Sonne who redeemed thee of God the holy Ghost who sanctified thee one liuing and immortal God to whom be glory for euer and euer Amen A Praier to be vsed by the assemblie at the time of the Christian mans departure Let vs pray O Almightie and euerlasting God seeing it hath pleased thee to take this thy seruant out of the miseries of a sinfull world vnto thy heauenly kingdome for which Lord thy name bee blessed make vs we beseech thee that yet remaine mindful of our mortalitie that we may walke before thee in righteousnesse and holinesse all the daies of our life and when the time of our departure shall come we may rest in thee as our hope is this thy seruant doth that we with him and all other departed in the faith of thy holy name may reiorce together in thy eternall and euerlasting glorie through Iesus Christ our Lord Amen The two and twentieth Chapter An exhortation is comfort those who lament mourne for the departure of others TO vse mourning for the dead decencie amongst men and Christianitie doth allow it examples of holy scriptures doe approue as much What more seemely then the performance of the dutie whereby we giue testimonie of naturall affection in this solemne departure each from other God hath neither made vs stockes nor stones nor giuen vs heartes which should haue no seeling when occasions offered or times beseeming require sorrowfull affections In the contrarie what more vncomely then to vse nurth in the house of mourning A very Heathenish manner was it thought to bee by the decree of an ancient council to sport at these motiues to mourning For examples in holy scripture we find that Abraham mourned for Sarah all Israel for Samuel the people in the wildernesse for Aaron their high priest the inhabitantes of Bethulia for Iudeth that honorable widdow the Machabies for their
aloft they swel in malice their heartes are so big nothing will qualifie them it is a disgrace they thinke to beare a little or put vp the least iniurie the inâ—â—nite needles actions and sutes of law which for some vile vnconscionable gaine find some fit patrons abroad in the world doe much nourish this vnchristian trouble and troublesome life of Christian men who should affect nothing lesse they follow on their course from tearme to tearme till at last Actio moritur cum persona the action dieth with the partie they can account a lease of one and twentie yeares as good in a maner as a state of three liues and they see time weares out the Councellour his client the assurance and all but no amendment at al is seen were this wel remembred it woulde soone make men of another disposition then for the most part they are more patient more peaceable sesse contentious Is there not a wise man to iudge betweene brethren Wee haue God knowes but little time to spend in the worlde what should wee desire more then to spend that little well deuoutly towardes God peaceablie amongst men It was Iosephes counsell to his brethren when they were returning to their owne country Fall not out by the way go along together to your fathers house quietly as trauellers louingly as brethreÌ„ Let onely loue of the life to come moue vs to serâ—e God â— bee at peace with our neighbors that so we may turne our good purposes to good practises our practises to custome our custome to delight our delight to perseuerance our perseuerance to liue to God and to die to God For the better performancâ— hereof wee should euerie day more and more waxe out of loue with this combersome world There is such a noise in the catching desire of riches that we cannot heare the soft voice which cals vs to deuotion There is such a noyse in mens deuises for maintenance of pride as they cannot heare the softe voice which cals them to humilitie There is such a noise in yâ— multitude of earthie affairs that we cannot heare the soft voice which cals vs to think of heauenly we may be compared vnto those men who liuing neere the riuer Nylus are said to become verie dull of hearing we are so neere in affection to these transitorie delights as the prophetes trumpet-like voice will scarce hee heard to moue vs to contrition for our sâ—nnes wee feele the troubles of the world and yet for all that wee make the world our paradise Wee maruell at the rude and ignorant Indians who for glasses and trifles are saide to depart from the purest gold But we neuer thinke of our owne follie which is farre greater who forgo the treasures of heauen for very bables things of smal or no continuance nay which is more with toyle we follow this meane traffique as the spider that exhausteth her bowels to make a slender web which is dissolued againe with euerie puffe of winde it is enough to astonish any indifferent man to see the worldes blindnesse in this when men might bee more at peace they neuer leaue climing vntill they take a fall they looke vnto pleasures as they are comming to them not as they are going from them when they are woont to leaue trouble behind It were to be wished that men would once withdrawe themselues from vnnecessary cares desires in seeking too vehementlie the vaine riches and pleasures of this worlde which are so much in request as they are In so doing might they not passe ouer the dayes of their pilgrimage more peaceablie more religiouslie They might young men from the childehoode in fearing God old men now departing the worlde by giuing good examples vnto others all considering the state and condition of life it selfe which is but as a flower First it buddeth then comes the blooming and flowrishing a little after it withereth and is gone Wherefore man saith one may bee well greeted with a threefolde salutation From childehoode to thirtie the greeting is you are welcome From thirtie to fiftie the greeting is you are in a good day From that time afterwarde Then God giue you a good departure Nowe therefore gentlie to accomplish this iourney to passe from childehoode to youth from youth to strength from strength to olde age from olde age to death as certaine riuers who are saide by a still soft course to runne through a part of the maine Ocean is a verie Christian and commendable condition of life vnto which wee are mooued by a consideration of the vncertaintie of life it selfe Unto him that is able to direct vs in this course of life to keepe vs that wee fall not and to present vs faultlesse in the life to come in the presence of his glorie with ioy that is to God onelie wise with Iesus Christ our Sauiour and the holie Ghost three persons but one eternall and euerlasting God be all honour and glorie and power and dominion both now and for euermore Laus Deo The Table A ABraham tempted that when we are tried to teach vs what to doe 2â—9 Adam happy had hee knowne his owne happinesse 140 Adam sinning we sinned 119 Almes deeds commended 181 182. c. Athanasius falsly accused 93 Auncient fathers mindefull of their mortalitie 73 An aduertisement for those who are moued to commit gracelesse attemptes against themselues 289 Aduertisement for those who vndertake dangerous attempts by sea or land 281 B Blessednesse the center of our desires 110 Benefits receiued of God make vs worship God Bodily griefes inflicted for sin 89. 90 Burials amongst Christians decent 274 C Care in youth to liue well in old age to die well 48 Charitie the fruite of Faith 167 168. c. Christes resurrection our resurrection 118. 119 Christ our Ioseph 227 Christs second comming ioyful to them that feare him 209 Commending of our soules into the hands of God a good dutie 198 Conscience quieted how Curious scanning the time of Christes second comming to iudgement vnnecessary 333 D Death hath absolute authoritie ouer all 62 Death of the righteous a steepe 120. 1â—1 Death not to be feared 113 Dispaire farre from Christians 238 Discontentment of mind to bee shaken off 346 E End of man his comming into the worlde 51 End to be remembred 60. 61 Euerie day must bee prepared because the last day of our end is vncertaine 61 Examples should mooue 66. 67 Examples of the godly in suffering 136. 137. c. Excesse of worldly cares hinders a godly course of life bringeth much disquietnesse of mind 320. 321 F Faith described 164. 165 c. Faith the staffe of the afflicted 117. 164. Feare of God necessary 312 Feare to die none ought 115 G Glory of this world fleeteth 85 God stayeth til we repent 49. 50 Good life hath a peaceable death Good rule to â—oresee and to take oportunity in things spirituall 47 H Health of body to be continued Helpe onely of God Hope described 167 Houre