in Sodom she looked backward but she neuer looked forward againe When with the spider wee haue exhausted our verie bowels to make a slender web one puffe of winde carries all away when we haue endeuoured to the vttermost to mount aloft suddenly death doth clippe the winges of our soaring endeuours and downe we fall Did we looke backe and consider howe many are vnder vs as wee are ouer readie to prie how many are aboue vs we should soone see our estate lesse greeâ—ous thâ—n the state of manie who are as deare to Christ as our selues But ease and pleasure is acceptable to flesh bloud which the world is woont to promise Nahuchadnezzar to drawe the people from Gods seruice to foule Idolatrie caused the noyse of instruments to sound that so delighting themselues they might forget their obedience to God But is it possible that any â—elights should draw him from God for whoÌ„ the whâ—le frame of the world was made should base desires make man vnfaith ful vnto him from whom commeth all his good Ioseph saide behold my master hath coÌ„mitted al into my hands how then can I do this As if he could not find in his heart to commit euil agaynst him that had dealâ— so liberally as his master had done For these worldes vanities wee may let them passe what soeuer they promise their pleasure is not permanent WheÌ„ Iacob was hasting into his own country Laban followed him said why didst thou not tell me of thy departure that I might haue let thee go with mirth and melody WheÌ„ his meaning was to haue kept him still in longer serunitude But as Iacob did wel seeing Labans countenance once set agaynst him to make readieto depart into his owne country so when we shall finde the world to frowne vpon vs to make speede and prepare our selues to be gone Notwithstanding the people in the wildernesse did drinke of the bitter waters of Marah yet in that God appointed his angel to direct them in their way it was a testimony he would bring theÌ„ into a better land God haâ—h giueÌ„ vs his spirit more then an angel for our guide which may beare witnes to our spirits we were not created for this fraile and momentarie state but looke for better things to come in the meane time no calamities of life should make vs hate life the course wherof we may not slack or hasten at our owne pleasure If it did so much reuiue the harts of distressed people that one that in vision only should seeme to see Onias who had been high Priest a vertuous and a good man reuerent of behauior of a sober conuersation wel spoken one that had beene exâ—reâ—sed in points of vertue of a childe holding vp his hands to heauen and praying for them then to see Iesus Christ himselfe at the right hand of God there to stand for vs mercifull Lord how can it not but raise vp our penâ—â—uâ— hâ—rts Elkanah said vnto Hanna when she was sore greeued at the hard vsage of the world Quamobrem affligitur cortuum nunquid non ego tibâ— melior quam decem filii Why is thy heart greeued am not I better vnto thee then tensons This was a speach of comfort to her troubled mind But vnto the distressed man whose ioy is in Christ crucified may it not be said Is not his loue and mercie better vnto vs all then ten thousand pleasures of a sinfull â—ife Who hath saide to all feare and loue his name In the world you shall haue affliction but be of good comfort I haue oxcrcome the world The sixe and twentieth Chapter An admonition to all while they haue day and time before theÌ„ to make speed to apply themselues to this lesson of learning to die SEeing that all flesh is grasse and the glorie of man but as the glorie of the field the grasse withereth and this flower fadeâ—h away How behouefull then it is for all to apply themselues to this lesson of learning to die the Apostle sheweth when he exhorteth all to walke wisely because the daies are euill our spring is fading our lampe is wasting and the tide of our life is drawing by little and little vnto a low ebbe whatsoeuer we do our wheele whirles about apace and in a word wee die dayly Hence may we consider that health is the mart where the prouident marchant may lay for his store strength is the seede time wherein the diligent husband â—an may prouâ—â—â— for haruest Hee that will neuer put on sackâ—loth vntill with Ahab he see Gods iustice at hand to require punishment for his sâ—â—â—es He that wil neuer begin to liue vntill he bee readie to die may wish one day hee had beene better aduised when all the world cannot recal oportunitie pastâ— It is the generall practise of Sathan to promise carelesse sinners time enough as racking vsurers are wont to giue day to yong heires from time to time vntil at last they wind their inheritance from them Wee know not how dangerous it is to deferre all vnto the last cast As I will not promise so I dare not presume saith S. Austen of euening repenters To make all our of doubt the best course is to repent betâ—â—es The holy Ghost saith Dum bodie appellatur while it is called to day The world thought it selfe neuer more secure then wheÌ„ they were eating and drinking wheÌ„ they were planting building yet sodenly came the sloud and ouerwhelmed all The morning was faire when Lot went out of Sodome yet before night were the Sodomites destroyed Nabuchadnezzer thought himself neuer more sâ—re then when he had builded gâ—â—at Babeâ—and yet while the word was in his mouth God pulled him downe vpon his knees The rich man thought himselfe neuer more likely to haue liued then when he had vieÌ„wed his barnes set downe in his counting house told ouer his bags but yet before twilight his soule was taken from him We all know what we haue beene we know not what we shall bee or how suddenly we shall be taken froÌ„ all Wherefore our Sauior exhorteth vs to agree with our aduersarie quickly to walke while we haâ—e light And the Prophete Esay to seeke God while he may be found In hac vita saith Theodoret locus est gratiae misericordiae in illa tantum iustitiae In this life there is place of grace and mercie but in that other life of iustice onely which being so had we not need to seeke the Lord earely as Iob speaketh Our Sauiour in the Gospell saith Adolescens tibi dico â—urge Yong man I say vnto thee arise As there is resurrectio ad vitam gloriâ—e a resurrection vnto the the life of glorie So is there also resurrectio ad vitam gratiae a resurrection to the life of grace Sinne is a fall The righteous falleth â—aith the wiseman amendment of life is a resurrection
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
It is sufficient â—aith S. Peter That wee haue seene the time past after the lustes of the Gentiles As if he should haue said for the time past that is gone and cannot be recalled Now for God his sake bee carefull for the time to come That we are not borne Angelles wee knowe and experience dooth shew we are all mortall Liue well and Die well If wee take heede in time wee may Liue and not to Die wee cannot Neither are we to regard how long wee liue but how well we liue To take then a Religious remembrance of our end as a potion next the heart in this miserable world that begins apace to wâ—xe sickly in the doctrine of the Resuâ—rection and goes forward so coldly in the exercises of Christian pietie will with God his help be a warme and speciall preseruatiue to the soule To Learne to Die is a lesson worthy our best and best disposed attention being a speciall preparatiue vnto a happy ende wherein consisteth the welfare of all our beeing Dauid who was for his learning a Prophet for his acceptation saith the Scripture A man after Gods owne heart was theÌ„ very studious in this learning who after watching and fasting hee besought God to be instructed coÌ„cerning the nomber of his dayes and the time hee had yet to liue Like the carefull scholler that breakes his sleepe forsakes his meate is often in meditation when he â—eates vpon some seriouâ— subiect Now therefore this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all lessons or learninges this learning to Die what more waighty what more diuine where is the Scribe where is the Disputer what is it to haue the force of Demosthenes the peâ—swasiue arte of Tully so great an Orator What is it by Arithmeticall accompte to deuide the least fractions and with the man of God neuer to think of nombring the time we haue yet to liue what is it by Geometrie to take the longitude of the most spatious prospectes and not to measure that which the Prophete calleth onely a span long what is it to set the Triapason in a musicall concent and for want of good gouernement to lead a life all out of tune what is it with the Astronomer to obserue the motion of the Heauens and to haue his harte buried in the earth With the Naturalist to search out the cause of many effectes and let passe a consideration of his owne â—railty With the Historian to knowe what others haue doone and to neglect the true knowledge of himselfe With the Lawyer to prescribe many lawes in particular and not to rememâ—er the common Law of Nature that all must Die which is a Law generall In a woord what is it for the deepest worldlings to be able by reaching pollicy to compasse plots of high enterprise as Doctors in that faculty and die God knowes like simple men Surely all is nothing worth If thou art wise bee wise then vnto thine owne soule As the rich man saith Fulgentius spoken of in the sixteenth of Luke was poore in all his pompe mourning in all his mirth so are those who Liue and neuer Learne to Die ignorant in all their knowledge For why the greatest Rabbines in these professions may come with Nicodemus to be catechised in this learning wherein either as babes they haue not receiued the first rudiments or as very trewantes haue a little by roate and so soone forget all Well the perfection of our knowledge is to know God and our selues our selues wee best knowe when wee acknowledge our mortall being As men we die naturally as Christians wee die religiously In the schoole of Christ first by mortifying the old man wee endeuour to die to the world and then by a vertuous disposing of our selues for the day of our departure we learne to die in the worlde By our dying to the world Christ is saide to come and Liue in vs and by our dying in the world wee are saide to goe to Liue with Christ. Now therfore seeing to die is so necessary and to Die wel is so Christian-like let euery one apply himselfe sovâ—rly to this learninge as the greatest part of true wisedome How many in the world beat their braines about friuolous matters some beeing more busie to knowe where Hellis sayth S. Chrisostome then how to auoid the paines thereof others pleasing themselues in pelting and needelesse questions to seeme singular amongst men When they come to departe this world then they perceiue they haue spunne a faire thred and wearied themselues in vaine then they consider howe they shoulde rather haue applyed themselues as they ought Wherefore to grow more and more out of loue and liking with these transitory delights to breake off by little and little from this wearysome world to his home-warde disposing himselfe for the day of his departure is a course most beseeming euery wise Christian. Let the vaine glorious who with the Camelion liue by the ayre and therefore is said to be euer found gaping who haue with the Moone but a borrowed light in the world not lighte in themselues therefore are still waxing and wayninge follow shewes and shadows all which shal perish in the twinckling of an eye but let the wise ChristiaÌ„ man Learne to die the death of the righteous that so hee may liue ioyfully heere hereafter That which foolish menne are willing to do in the end wise men do in the beginning Wisedome it is with Noah to build an Arke while the season is calme with Ioseph to laye vp store in the dayes of plenty while yâ— weather is faire to bethinke our selues of a tempest in a word wheÌ„ oportunity doth serue to follow a thriuing husbandry sowing the seed of godly actioâ—s in the field of a repeÌ„taÌ„t hart that so at yâ— Antumne or end of our age we may reap the fruites of euerlasting comfort We are for the most part euen out of the world before euer we consider out condition in the same and we then begin to direct our course aright wheÌ„ the time is come rather to make an ende Would to God we would remember that worthy sayinge of one when hee was now drawing towards the period of his time quando iuuenis curaui bene viuere quando senex bene mori WheÌ„ I was a yong man my care was how to liue well since age came on my care hath beene hâ—w to die wel And of an other who brake out into these words Nihil suauius in hac vita quaÌ„ vt quietus fiat exitus ex â—adem In this life now nothing more sweete vnto me then to prepare for a peaceable passage from the same With Martha we are combred about many things Mary that sate musing chose the good parte Vnum est necessariuÌ„ One thing is necessary Learne O learne to Die The enemy that is often loked for dooth least hurte when hee makes his assault If this Basiliske Death first see vs before
we it there is some daunger but if wee first discrie the Basiliske then the Serpent dieth wee neede not feare The tempest before expected dooth lesse annoy when the storme shall arise He that leaueth the worlde before the worlde leaues hym thinketh of the day of his dissolution as the Sicke man hearkeneth to the clocke shall giue Death the hand like a welcome messenger and with Simeon pray to depart in peace Yet the weather is faire wee may frame an Arke to saue vs from the floud Yet Ionas calls in the streete of Niniuie Yet Wisedome crieth to all that passe by vsque quo O how long will you loue vanitie Yet the Angels are at the gates of Sodome Yet the Prophet woos O Iuda how shall I entreate thee Yet the Apostle beseecheth for Christes sake that we would bee reconciled vnto God To conclude yet the Bridegroome tarries and stayes the virgins leysure to haue them enter with him vnto the marriage solemnitie Lord that they would make speede and cast off many meere vanities seeing the ioyes of heauen carry for them The pleasures of this worlde are pleasures in shew but the pleasures that Christ hath layd vp for them that are his are pleasures in deede God almighty increase in our hartes a desire of this learning that so wee may liue in his feare die in his loue to liue for euer The Second Chapter Wherein is shewed the cause why men so seldome enter into a serious remembrance of their end CAn wee sufficiently woonder that the regenerate manne whome God hath made by grace â— contemplatiue creature and by glory equalled vnto the state of Aungels should bee so delighted in the affaires of thys vncomfortable worlde so enchaunted with the harlot-like allurements of sinne so carried away from himself by the way of sensuall securitie as vtterly to cast away all remeÌ„brance of his ende and to become worse then an Idoll of Canaan which had eyes saw not that is to haue a Reasonable Soule and vnderstand not to induce the sonnes of men lightly and loosely to passe ouer a religious remembrance of this their ende Is his sleight whose businesse was and is at and since the fall of Adam to slay soules Nequaquam moriemini Tush you shall not dye at all As if he would haue the remembrance of death but a melancholy conceite and least it should make in mans hart too deepe an Impression of the feare of God he will haue the Forbidden tree to delght the eye fayre woordes to please the eare and driue all away Eritis vt Dii Why you shall be as Gods when his drift was to haue had them Diuels By this we see whose practise it is to make the worlde runne at randome as it doth and so many graceles Libertines by a carelesse course to passe ouer their dayes in vanity their yeares in folly so long vntill they be taken by the euill day when they thinke not of it as birdes in the snare and fishes in the nett sayth the wise man and so become vtterly vndone for euer To muse of our Ende is none of our thoghts to heare S. Paule speake of iudgement to come is too chilling a doctrine for our delightful dispositions and makes vs cold at the hart We cannot abide to stay vppon such austerities with Felix wee are not at leysure for this â—arring musicke which soundes not a right in the consort of our worldly pleasures and therefore will heare it another tyme happely not at all To thinke of death it is Acheldoma a fielde of bloud but to let the time slide wastfully and our sinnes increasâ— daungerously to promise vnto our selues many dayes to heare placentia and to be told of Peace Peace though sodeine destruction bee neuer so neere is our pleasing ditty vntill the soul bee rocke a sleepe in sinne and sleepe as Sisera which God forbid he slept but neuer waked againe Mercyfull Lorde what will become of this at the last If nothing els yet the dayly instances of death before vs doe euidently shew what shall in like maner shortely betide our selues The enterlude is the same weâ— are but now Actors vppon the stage of this world They which are gon haue played their parts and wee which remayne are yet acting ours onely our Epilogue is for to ende It is a maruaile aboue maruailes that in a battaile where so manye goe to the grounde our remisse hartes can take no warning to enter into some remeÌ„brance of our state The neighbours fire cannot but giue warninge of approachinge flames Mihi heri tibi hodie yesterday to mee to day to thee Whose turne is next God onely knowes who knoweth all Hee that once thought but to beginne to take his ease was faine that very night whether he would or no to make his ende If nothinge els yet so manye so apparant precedentes should mooue vs toshake off this strange forgetfulnesse vnlesse that complainte of Cyprian be also verified Nolumus agnoscere quod ignoraâ—e non possumus Wee will not knowe that which we caÌ„not but know Good Lord into what a daungerous Lethargie of the soule are wee fallen when so many obiectes before our eyes which are so often sounding in our dullest eares can nothing moue or at least so little as sodeinely all is gone Our mouing is with Agrippa in modico tantum but onely somewhat which by and by is forgot againe Our consultations are Volumus nolumus we will and we will not and so with the sluggarde nothinge is done What long discourse haue we in our greatest meetings but dead men are partly if not chiefly the subiect of the same How often heare wee the solemne â—nell when our selues can say well some body is gon Do we not passe by the graues of manye who for age and strength might haue rather seene vs lead the way and yet for all this to dreame as if there were no death at all Goe too sayth Salomon to the slothfull sleepe on Let fooles as they do make but a sporte of sinne and say with the olde Epicures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why what haue we to do with death They shall one day finde that death will haue to dâ—e with theÌ„ when he shall strip them into a shrowdinge sheete â—inde them hand and foote and make their last bed to be the hard and stony graue Of which sorte of men that moane of Moyses may iustly be renewed O that this people were wise and would remember the latter thinges That they would cast to minde the dayes will come and God knoweth how soone too When the kepers of the house shall tremble which are the handes when the stronge men shall bow themselues to wit the legges when they shall waxe darke that looke out of the windowes that is to say the eyes When the eares or daughters of musicke shal be abased when grashoppers on
time doe we not see the vâ—ces themselues rewarde their followers with sundrie griefes and infirmities at the last and their fairest end often to bee extreame penurie For the world it selfe doth it not saith S. Iohn passe away concupiscentia eius and the lusts thereof doeth it not shew matta very Iudas part betray them vnto Sathan saying whom I kisse with a fained signe of loue take them torture them which is enough to make them out of loue with this world and with Lot to get them from Sodom or with the Saints to come out of Babilon or the affections of this sinfull world that they bee not partakers of the punishment to be inflicted vpon the same Now to come a little to the state of those in this world whose inheritance is aboue what els do they find it but a maine sea of calamities where they are tossed with the billowes of many stonnes and do feele this passage full of bitternesse Least they should take too much delight in wasting to and fro vpon worldly pleasures God doth ballast their ship with some affliction to see a little the state of Gods owne friendes There was neuer yet a Moyses but hee had a Iannes and a Iambres to resist him Neuer was there a good Ioseph but hee had in his owne fathers house vnkind brethren to enuie him Neuer an Elias but a Iâ—sabel to hunt him Neuer a Paule but an Alexander to doe him much euâ—ll Neuer a reuerent Athanasius or most learned and painfull Bishop of his time but bolde spirited schismatickes wrongfully to maligne him wherfore to haue enemies in this world we must be content it was his case that now sits at the right hand of God in heauen to suffer persecution t is no new accident Sic persâ—cuti sunt Prophetas qui fuerunt ante vos said our Sauior to his disciples the Prophets of old dranke of the same cuppe all suffered From this annoyance we may come vnto the domesticall or home troubles within our selues where olde Adam or nature like Hagar the bond woman is verie disdainfull towards her mistresse Sarah to witte infused grace where the rebellious appetites conspire against the regiment of reason where our will like another Eue is stil prouoking vs to reach after the forbidden fruit where sinne like Tarquinius the proud would tyrannise vsurpe a perpetual Dictatorship did not the regenerate like men of courage and constancie cast him out of his kingdome And thus labouring to bring all to that seemely Monarchy of Gods spirit no small labor and trauell is vndertaken In pleasing men wee often incurre a greater losse by displeasing God by pleasing God which is best of all we often times displease men So which way soeuer wee cast our eies wee see and find that of the wise man verified Great trauell is created for all men and a heauie yoake for the sonnes of Adam from the day that they come out of their mothers wombe to the day that they returne to the earth the mother of all thinges from him that sitteth in the glorious throne vnto him that is beneath in earth and ashes This being the estate of all in general sinners corrected sonnes chastened nay the euill themselues much tossed and turmoiled they that worship the beast saith S. Iohn haue no rest day nor night as they haue not who make an idoll of sensual pleasure Looke how many vices so many furies is wont to haunt the licentious liuers But the good who onely haue their trials and are proued with Simon of Cyrene euery one with his crosse must bee content to accompany Christ vnto his kingdome Manifolde troubles are incident to all but in more special manner vnto those who are going from the dirt and mire of Egypt to doe sacrifice to God who will bring them into a good land the remembrance whereof may make them wish with Dauid that they had wings like a Doue and so flying they might come to rest Wherefore for these transitorie and fleeting delightes of this sinfull world happie are wee if wee see them more happie if we shun them but most happy of all when God shall take vs cleane from them when we shall be deliuered from this irkâ—some necessitie of sinning It is some comfort vnto the wayfaring man to commune of his iournies end Ioyfully doth the bond maÌ„ reckon of the yeare of Iubilee This wearisome pilgrimage of ours may iustly mooue vs this burdensome bondage may mooue vs indeede to enter into a sad remembrance of our ende and pause with that of the Apostle Haec meditaâ—e meditate of these thinges Elias fled but a dayes iourney before Iesabell and he said it is inough Lord take my soule The Angell would haue Toby reioyce Toby replied quale mihi erit gaudium qui in tenebris sedeo c. What ioy can I haue that doe here sit in darkenesse and doe not behold the light of the Sunne Those of Babilon would haue the Israelites sing them a song Alas what song could they sing being so sorrowfull captiues as they were Here we are flying before many Iezabels Heere wee sit in darkenesse and see not the true â—ight that doth shine aboue in glory Heere wee are poore captiues what reioycing should we haue in a vale of teares in so low and marshie a soile naturally subiect vnto moisture This farre country is full of penury and sorrow no plenty no musicke vntill we returne vnto our Fathers house While we are on this side Iordan wee are amidst many trials and to say trueth we may looke for no other Wee finde that of S. Austen true Quid est diu viuere nisi diu torqueri What is it to liue long but to be long troubled Wee reade that Noahs Dooue at her first flight from the Arke well shee might mount aloft fetcht many retires but shee could haue no resting place vntill Noah opened the window of the Arke to receiue her in againe so the poore soule may soare a time by lifting vp many a sigh and supplication vnto God who at last doth open the window of his heauenlye Arke and then but not before shee hath sure footing to rest for euer Those good men saith the Apostle S. Paul in the eleuenth to the Hebrewes of whome sometimes the bad worlde was vnworthy wandred vp and downe in sheepes skinnes in deserts as men forelorne shewing euidently that their glory was not of this worlde where they founde so sorry acceptance and therefore had their hope ful of immortality hoping for a reward to come Now therefore seeing in this state of life all is so troublesome enemies at home enemies abroade perils on euery side a Christian Meditation of our departure from this world may tell vs All will one day be better That wee shoulde not thinke of our continuance here we see this life to be onely a pilgrimage That we
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
much grieue any in time of sicknesse why Christ himselfe wâ—nt not vppe to glorie but first hee suffered paine Crux pendentis Cathedra docentis Christ vppon the Crosse as a Doctor in his chayre read to vs all a Lecture of patience Whatsoeuer wee suffer he patiently suffered more for vs and hath called vs to his eternall glorie that after suffering a little hee will make vs perfecte confirme strengthen and stablish vs which will bee a happie refreshing after all That I may sayeth Saint Austen after this languishing life see Christ in glorie and be partaker of so great a good what though sicknes weaken labours oppresse watchinges consume colde benumme heate enflameâ—nay though my whole life bee spent in sighes and sorrowes what is all to the rest that shall ensue in the life to come The Apostle Saint Paule counted these momentarie afflictions not worthy of the glorie that shal be shewed vnto vs wherefore seeing that after all these sorrowes we are going to so quiet a hauen we may with patience endure a time some fatherly correction Shall we looke for a garland and neuer set foot to runne the race shall we with Iobs wife be content onely to receiue good at the handes of God and no touch of trouble Dauid tooke it not wel wheÌ„ the Ammonites ill entreated his ambassadors these afflictions are Gods ambassadors to repine or grudge against them is to intreate them euill What should we but accept all thankfully and in peaceable manner deparâ—e this world It is said of Plato a heathen man who at the point of death amidst all his paines was saide to giue the Gods thankes that hee was borne a man and not a beast a Greeke and not a Barbarian and so quietly left the worlde How much more should the Christian man with all gratefull remembrance of Gods goodnesse towardes him of blessings receiued of daungers preuented now patiently bequeath his departing soule into the handes of God quietly enduring his transitorie triall Sorrow may endure for a night but ioy coÌ„meth in the morning Be patient saith S. Iames Behold the husbandman waiteth for the precious fruites of the earth vntill he receiue the former the latter raine settle your harts for the comming of the Lord draweth nigh Take the Prophets for an example if wee will reioyce as they now reioyce wee must liue as they sometimes liued and suffer as they suffered If we look into the proceedings of God with all his seruantes wee shall see him chastening them for a time and leauing theim a little in the trial of their faith The louing mother doth sometimes leaue the child goes aside and seeing the infantes moaning after her then shee runneth and is wont to make the more of it When God seemeth to withdraw a little his help from vs it is onely to see whether wee will moane after him which when he perceâ—ueth we do we are the more beloued of him withall our selues the sooner drawen by these meanes to the exercise of obedience humility patience vnto yâ— end wheÌ„ the waters of the floude came vpon the face of yâ— earth downe went slately turrets towers but as the waters rose so the Arke rose still higher higher In like sort when the waters of afflictions arise down goes the pride of life the lust of the eyes in a word all the vanities of the world But this Arke of the soule riseth as these waters rise and how too euen naerer and neerer towards heauen Wherefore to endure the paines of sicknes patiently being an example taken from all Gods children as if a voice from heauen did testiâ—â—e of the patient man Hie est filius meus dilectus this is my beloued son wee may not forget in time of need so good a vertue for which God hath a double crowne the one our content here the other hereafter of all continuance The eighteenth Chapter How they are to be comforted who seeme to bee troubled in minde with a remembrance of their sinnes and feare of iudgement to come WHen the seruant of the man of God saw the Citie Dothan to be compassed about with â— multitude of enemies he cries out to the prophet saying alas maister what shal we do The sorrowful sinner considering yâ— iustice of God the seueritie of iudgemente the malice of the olde Serpent nowe all laying siege and â—atterie vnto his departing soule the worlde forsaking him his friendes departing from him or at least sometimes weeping by him cannot but with complaint say What shall I doe which waye shall I turne Let vs sprinckle our heartes with the blood of the Lambe and the destroyer shall not enter nor haue power to hurt Let vs call to minde the loue of God in not sparing his owne Sonne which the Apostle tooke as an argument of good consequence if he gaue vs his owne Sonne how much will hee not giue vs all thinges and therefore mercie in time of need What heart is able to conceiue the diuine prouidence from the beginning had ouer man One bringeth in the three persons in Trinitie after this manner consulting of his good God the Father saith let vs create man but being created will hee not fall away God the Sonne aunswereth though he fall away I will redeeme him but being redeemed will hee walke worthie of his calling God the holie Ghost replieth I will conserue him I will sanctifie him The Prophet prayes that the eyes of his seruant might be opened which petition graunted then hee sees that they were more who stood for them then all the multitude which compassed the citie Now may the sicke with Apostles pray Lord increase my faith By which faith hee shall see that Christ with all is merits is for him which is more and of more efficacy then the whole power of darknesse that can oppose it selfe agaynst him This blessed obiect of Christs merits is alone able to reuiue the fainting sinner and make him argue his right against Satan as thus Where in thy force thou roring Lion hath not Christ weakened it Wilt thou know my strength or might wherin I ouercome It is the bloud of the lamb Thus when like Dauid wee come to fight with Goliah wee cast away Sauls armor and al trust and confidence in our selues onely set forward in the name of the God of Israel Doth the law indite vs of transgression wee haue a supersedeas to stay that course our coÌ„mission is vnder seale to appeale vnto the throne of Grace Doth it bring forth our debts bil our answer is the obligatioÌ„ is cancelled the booke is crossed and the whole debt fully discharged Doe the sins and offences of our youth now dismay vs If we acknowledge our sinnes saith S Iohn God is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse I but doe a multitude of sinnes inuiron vs we see our selues great sinners why Christ
appeared first after his resurrection to Marie Magdalene to shewe that he brought comfort to the greatest sinners of all This is a true saying saith the Apostle That Christ came into the world to saue sinners whereof I am the chiefe as if S. Paul put himselfe in the number as euerie one shoulde and say wherof I am one nay the chiefe And here we may call to minde that bottomles depth of Gods mercie who will bee called rather by the name of a father to intimate vnto vs his loue and to enconrage vs to call vpon him in time of neede whose goodnes is diffusiue and communicable vnto others whose bountie is delighted in nothing more then in doing good And is woont rather to giue great then small things God is not such a one as Adam tooke him to be from whom when he had sinned hee shoulde flie or hide him selfe for feare but God is such a one to whom Adam and all that haue sinned may haue accesse with hope and loue The seruants of Benadab in the first of Kinges and the twentieth when they saw and considered wel their distressed case began to aduise their maister Benadab after this maner We heare that the Kings of Israel are mercifull wherefore let vs cloath our selues in sackecloath that so we may goe and find fauour in their sight If this mercifulnes were a thing proper vnto the Kings of Israel what may wee looke for at the handes of him who is the God of Israel before whom they that humble themselues shall questionlesse find grace and mercie My sin is greater no Cain thou errest God his mercie is far greater couldest thou aske mercie Men cannot bee more sinnefull then God is mercifull if with penitent heartes they will but call vpon him But come we vnto Christ the fountaine of al mercie there shall we find God in his mediation onlie great without quantitie and good without qualitie as Saint Austen speaketh Christ in the Gospel was called of the Pharisies by way of reproach a friend of Publicans and sinners and so was hee in truth and veritâ—e Neuer was there such a friend to poore sinners such Publicans as he was who strake his breast saide God be mercifull to me a sinner The Parable of the lost shaepe doth shewe this loue in seeking the lost sinner the ioy of the Angels of heauen ouer our repentance may much comfort vs to cal for grace When the wandering sonne had consumed his fathers substaunce but yet returned sorowfully to acknowledge himselfe the father saith not whence â—â—mest thou or where is now all thy patrimonie but bring hither the newe garment â—il the fat calfe let vs reioyce my son was dead and is aliue Here was a welcome â—ome that might amaze this wandering sonne though wee sometimes lose the nature of children yet God doth neuer lose the name and nature of a father a name of priuiledge to his children we crie Abba father a name of care and prouidence your heauenly father eareth for you a name of loue If you giue your Children good things how much more shall your father in heauen giue you if you aske them of him And not onely a father but our father which should wounde our harts and kindle our affections in al distresses with comfort to â—al vpon him It may be said also in this case as before it was saide of the affection of a mother There is none knowes the loue of a father but a father nor any the loue of God but God himselfe who is loue That thou mightest bee blessed O man first hee created theâ— that thou mightest bee recouered when thou wert lost then hee redeemed thee which redeeming sheweth a price paied for thy raunsome which price was his dearest bloud When Christ wept and shed some fewe teares for Lazarus the Iewes reasoned and said see how he loued him but when Christ shedde his owne bloud for vs and that in great aboundance Osee how he loued vs. If hee bought vs with so deare a price will he refuse his owne peniworth If he sought vs flying from him shal be not much more receiue vs when we come vnto him Can a mother saith the Prophet Esay forget the childe of her wombe yea thoâ—gh she do yet will not God forget his people When my father and mother forsooke me saith Dauid the Lord tooke me vp We haue a good Samaritan that when the Priest and the Leuite left vs wounded to wit the Law and figures thereof passed by vs hee bound vp our wounds and paid for our curing that we might be recouered vnto euerlasting health Our Ioseph is gone before to prouide for his brethren was there euer such loue Looke how wide the East is from the West so farre hath hee sette our sinnes from vs. Nay like as the pillar of clouds was set betweene the host of their enemies and the tents of the people of Israel that no harme might befall them so hath hee set his prouidence betweene vs and all casualties that no hurt should oppresse vs Wee should be sutors vnto Christ and least our manifolde sinnes shoulde make vs bashfull he calleth vs vnto him saying Venite omnes qui laboratis onorati estis ego reficiam vos Come vnto me al that are wearie and heaâ—â—e loden and I will refresh you Did al the poore creatures come vnto the Arke to saue themselues Did the Angels carrie Lot out of Sodome and shall not wee come vnto him who calles vs so louingly and meanes no other but to bring vs vnto his euerlasting kingdome Wherefore let neither the multitude of our sins the terror of the lawe nor the feare of Gods iustice discourage vs in time of distresse Christ hath put theÌ„ al to flight as Dauid did the Philistines by killing the killing letter of the lawe who would not cast his burthen vpon him that doth desire to giue vs ease As I liue saith the Lord I woulde not the death of a sinner God woulde haue the sinnes to die but the sinner to liue whose creatures haue nourished vs whose-prouidence hath preserued vs whose mercies hath carried vs all along from our verie cradles vntill this dâ—y whose watchfull eye hath deliuered vs from so manie daungers both of bodie and soule haue we had such and so many experiments of his loue and should we now doubt thereof Is the Iudge become our aduocate and shall we feare to go forwards towards the throne of grace The Spirite and the Bride say come and let him that is a thirst comâ— and let who soeuer will drinke of the water of life come freely who shall lay any thing to the charge of Gods chosen who shall condemne Christ at the right hande of God maketh request for vs. The ninteenth Chapter Howe the sicke in the agonie of death may bee prepared towards his ende AL our life long haue we liued
proceede to whom this shall appertaine in this or the like manner And first Care is taken that the sicke 1 Now make a most sincere and humble confession of all his sinnes 2 That he be content with all his heart to liue or die as it shall seeme goâ—d to God his diuine pleasure 3 That hee bee resolued to make a heartie reconciliation with the worlde desiring forgiuenesse and forgiuing all offences whatsoeuer amongest men 4 That hee take in good part this visitation sent vnto him to prepare him to die leysurablie Gods seruant 5 That hee wholie commend him to God his mercie in the onely mediation of Christ Iesus his sauiour Secondarily Let care bee had that the sicke may be moued to call to minde 1 That all of what state or condition soeuer must depart this transitorie worlde 2 That Gods children thoroughout the volume of holy scripture and examples of auncient writers haue willingly yeelded themselues at the time of their visitation 3 That Christ himself went not vp into glorie but first hee passed through death 4 That the death of the seruaunts of God is pretious in his sight and that they rest from their labours These demaundes may bee proposed to the sicke 1 Whether he acknowledge the faith of the holie Trinitie with the articles of the Creede and in this faith be resolued to liue and die 2 Whether he be sorie for his sinnes and aske God forgiuenes with a penitent heart in the merits of Christ Iesus To which confession of faith God sendeth him this message go in peace The sicke should be willed seriously to consider 1 That Christ came not to call the righteous but sinners to repeÌ„tance he is a sinner therfore for him 2 That hee was the verie lambe of God that came to take away the offences of the world 3 That he is a refuge for all them that be wearie and heauie loden 4 That he is our righteousnesse 5 That if he liue he liueth vnto the Lord and it hee die hee dieth vnto the Lord whether he liue or die he is the Lords He may be requested to say with 1 The Prophet Dauid Lord remember thy seruant in al his troubles 2 The Publican God bee mercifull to me a sinner 3 The woman of Canaan Iesus thou sonne of Dauid haue pitie on me 4 Iob I know that my redeemer liueth and that I shall rise againe and see God not with other but with the selfe same eies 5 Saint Steuen Lorde Iesus receiue my spirite to say I am that wounded man blessed Samaritan heale me Iâ—am that wandering child that is not worthie to be called thy son father make me thy meanest seruant I am the lost sheep O seeke saue me bring me home Lord vnto thy heauenly fold 6 To mention the words of Christ vpon the crosse Lord into thy handes I commend my spirit Let him also say Iesus giue me 1 Patience in my trouble 2 Comfort in my afflictions 3 Strength in thy mercies 4 Deliuerance at thy pleasure If the sick bee 1 Not able to pronounce them himselfe let the articles of the Creed be recited in his presence by some other I belieue in God c. 2 Distempered as the best may be in burning feauers and otherwise choller shooting vp into the braine and the malignant humour meeting with the vitall powers which may cause rauing let him in fewe wordes bee moued to remember God and the assemblie may softly pray by him 3 Troubled with strange visions as good men haue beene beseech him in the name of God to call to mind the aboundant loue of Iesus Christ crucified 4. Pensiue and sorrowfull mention the ioyes of heauen whither he shall go by Gods grace and the troubles of this sinfull world which hee hath often felt and may nowe very thankfully leaue Reade by the sicke The history of the passion Luke 22. 23. The nine and twentieth Psalme Vnto thee O Lord. The 42. Psalme Like as the Hart desireth the water streames c. The 143. Psalme Heare my prayer O Lord. The 14. Chapter of S. Iohns Gospell The 7. Chapter of the Apocalips The 15. Chap. of the first Epistle to the Corinth If the sicke bee painefully grieued or strangely visited 1. Let not any censure him as Iobs friends who thought Iob an hipocrite because of his affection 2. Or as those yâ— told our sauior of the Galileans who iudged them greater sinners then the rest because the tower of Siloah fell vpon them 3. Or as the Barbarians who deemed S. Paul an euil man because the viper claue vnto him 4. Let none be glad when his enemie falleth least the Lord see it and it displease him Let euery one remember that of Ioseph Am not I also vnder the hand of God That of the Apostle in the twelft to the Romanes Weep with them that weep That of the Wiseman Bee not slow to visite the sicke That of S. Iames Pray one for another A forme of leauing the sicke to Gods protection THe Lord heare thee in the day of trouble the name of the God of Iacob defende thee send thee helpe from his sanctuarie and strengthen thee out of Sion Iesus Christ the Sonne of the eternall God put his blessed passion betweene thy sinnes and iudgement to come God the holy Ghost be thy comfort to and at thy end Amen The sicke may sometimes be left to silent meditation and apply hunselfe thereunto in the name of the holy Trinitie Let him also sometimes commend himself to rest with these meditations A forme of praier to bee vsed for the sicke by them that are present MOst merciful Lord wee are at this present constrayned to praye for other who are not worthy to pray for our selues beseeching thee in the multitude of thy mercies to looke downe from heauen and behold thy seruant here visited with sicknesse enlighten his mind preserue his sence continue thy grace asswage his paine and if it be thy good pleasure prolong his daies as thou diddest the daies of Ezechias if otherwise receiue him vnto thy Arke of mercie In the meane while giue him patience in trouble comfort in affliction constancie in temptations and victorie against his ghostly enemies Let the blood of thy deare sonne wash and cleanse all the spots and foulnesse of his sinnes Let thy righteousnes hide and couer his vnrighteousnes Let that ioyfull voice bee heard of him Thou shalt be with mee in Paradise Grant this O Lord for the honor and glorie of thy holy name through the same Iesus Christ our only sauior and redeemer Amen A Prayer to be vsed by the sicke himselfe O Lord Iesus who art the resurrection and the life in whom whosoeuer beleaueth shal liue though he die I neither desire the continuance of this mortalitie or a more speedie deliuerance but onely commend my selfe wholly to thy will Doe with mee most mercifull Sauior accorâ—ding to the riches of thy goodnes
expectes the comming thereof it shall passe along by him and neuer hurt him The iuste shall stande saith the Wiseman with great constancie and they shall lift vp their heades for their redemption draweth nigh There is no better counsell to bee giuen to the worlde then the counsell of him who came to redeeme the worlde Watch and pray continually that you may be counted worthie to escape all these things that shall come to passe and that yee may stande before the Sonne of man go vpon his right hand and heare that ioyfull voyce Come ye blessed of my father receyue the kingdome prepared for you from the feundations of the worlde vnto which kingdome Iesus Christ bring vs all for his infinite mercies sake Amen A shorte Dialogue betweene Faith and the Naturall man concerning mans estate in the world and his departure from the world Faith IS thy beleefe rightlye grounded Natur. I professe the name of Christ. Fa Neuer tell me of profession Dost thou thinke of no other estate but a bare continuance in this world onely Natur. Yes I thinke of an other worlde to come and also of my departure from the life present Faith I would to God thou diddest in heart in truth and veritie for I feare thou doest deceiue thy self Nat. As hoâ—o I pray you Faith Because this is but a superficiall conceit Natur. How know you that Faith Marie thy life is ledde in such securitie as if thou mindedst nothing lesse then yâ— time to come Natur. But may I not take part in the pleasures of this world and vse them when they are offred Faith Thou maist for honest recreation but vse the worlde as if thou vsedst it not Nat. I am of great birth and parentage Faith True honour is not of others but of our selues Nat. But my house is ancient Faith Then began it by vertue by vertue shouldest thou continue it Nat. But my progenitors haue flourished Faith Trâ—e but are they not gone the way of al yâ— world and thou also must follow Nat. But I am in the flower of youth Faith Yet remember thy end youth is but a flower that may soone sade Nat. But there is nothing more distant froÌ„ the end then the beginning Faith In the state of man it is not so wherein often we begin and end togither Nat. But I haue strength Faith Boast not of strength some litle touch of sicknesse will make thee soone stoupe Nat. But I am healthfull Faith Health is a blessing and therefore vse it well Natur. But I liue in great abundance Faith Then liuest thou in great care Nat. But I liue amidst many delightes Faith Theâ— liuest thou amidst manie temptations and therefore take heede of them Natur. But I am in high place Faith Then art thou in a sâ—ipperie place Natur. But I haue the gouernment of manie Faith Then art thou also seruant vnto manie Natur. But I haue friendes Faith Trust not in princes trust not in any child of man trust in God Nat. But I haue riches Faith If riches encrease set not thy heart vpon them Nat. But I haue honors Fai. Then hast thou enuie also Nat. But I am glorious in the world Fa. Desire to be hid vnto the worlde and knowne vnto God Nat. But me thinks I am wel Faâ— How can that be liuing as thou liuest in a vale of tears Natur. But I hope for peace of mind Faith Then must thou be a coÌ„queror of thine own affections Na. But I haue much laid vp for many yeares Faith So saide hee whose soule was suddenly taken from him Nat. Is our staâ—e then in this world so vncertaine Faith It is Nat. Then will I hope for the life to come Faith In so doing thou dost wel Nat. But what shall I doe in the meane space Faith Loue God with all thy hart with all thy soule with all thy strength and thy neighbor as thy selfe Natur. Seeing this world is so variable then I bid all trust in earthly vanities fare well Faith Lift vp thy mind to God in him onely is thy eternall welfare A Dialogue betwixt Discontent and Hope Discontent I Am more miserable then anie Hope Others are miserable to wee all liue in a worlde of miserie Discont But I more miserable then any Hope Leaue to complaine deliuerance is of God who will not faile them that call vpon him Disc. I am in bondagâ— Hope Remember there will come a time of freedome Disc. But I am poore helples Ho. So was Lazarus who doth reioice in Abrahams bosome Discont But I am afflicted in body Ho. So was Iob Whom God loued Discon But I am reproached in the world and I feare infamie Ho. Feare God If the reproach be true craue mercy for thy fault at his handes If false let thy owne conscience comfort thee Disc. But I haue lost the time Hope Indeed a great losse but it is neuer too late so that at last thou do well Disc. But I am destitute of friends Hope God is thy friend if thy relie be vpon him Disc. But I am wearie of this toylesome world Hop Heauen is the hauen of rest Disc. But I would bee gone from it I care not how Hop Fâ—e Discontent suffer rather a world of torments then to be so faithles Disc. But I haue no other remedie Hope Call for grace cast off this abiect feare with vaine thoughts away with them hearken not to the shamefull intisements of Sathan Disc. But I am full of troubles Hope So was he in the worlde that is in glorie Disc. But death is verie grieâ— Ho. It is not so but an end of grief In sorrow thou shalt eat thy bread vntill thou turne to earth as if thâ—n sorrow should end Dis. But I am sorrowful Hope Sorrow may endure for a night but ioy commith in the morning Disc. But I eate the bread of carefullnesse Hop So haue all the seruants of God done Disc. But I haue often called and see no deliuerâ—â—ce Hop God will send deliuerance assure thy selfe at the last Di. But I haue not the possessions yâ— others haue Ho. A competent measure of wealth to retaine honest reputation in the world is sufficient Dis But I waxe in age Hop Then doth the time of thy deliuerance draw on Dis But I am olde and crooked Hope Then make an end with the world Discon But I am pained with sicknes Ho. The health of the soule is most to be desired Discont But I feare death Hope Thou needst not for it shall not hurt thee but make thy happie entrance into life Discont But I am loath to leaue the world Hope Why shouldst thou so be seeing thou art going to liue with Christ. Discont But I liue not in that pleasure I see others liue Hope Be content remember to whom it was said Sonne thou in thy life time receiuedst thy pleasure Disconâ—â— But I am euer vnder the crosse Hope So must all bee who will follow Christ. Disc. But
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
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