his most great and ample reward wherein there is no ende of his goodnesse no number of his mercies no measure of his wisedome no depth of his bounty So Goâ— doth deale like God himselfe Si tanta in terris moraretur fides quantâ— merces expectatur in coelis if there were so great â—aith in earth as there is reward looked for in heauen saith Tertullian mercifull Lord what loue should wee haue to the life to come Pharao was content at last the people should goe to doe sacrifice but they must leaue their heades of cattell behinde No Moyseâ— will leaue a house in Egipt all our desires must goe with vs in beleeuing that high rewarde of blessednesse so farre aboue all humane desert that is or may be Seneca writeth that Alexander the great giuing a poore man two talentes the man was so astonished with the greatnesse of the gifte as he aunsweared the â—ing Most Princely Sir I am not woorthy to receiue so much to whome Alexander replied I doe not respect good man what thou art meete to receaue but what beseemes me so great a Potentate for to giue God doth not so much regard what we most vnâ—â—oorthy creatures are worthy to receiue as what becommeth him the God of all mercy and magnificence to bestow and giue Herod promised much when hee promised halfe his kingdome but Christ when he giues we finde him giuing an whole kingdome Venite benedicti patris mei accipitote regnum Come yee bessed of my father receiue the kingdome Men are sometimes liberall in promising but more niggardly in performing with God it is not so Againe amongst men the elder or one onely doeth inherite but with God all sonnes are heires all heires inherite and the inheritance too is a heauenly kingdome to raigne to reioyce euer The meditation of this happy ende of man if man did knowe his owne happinesse were inough to make him little respect a thousand worldes nay to say with the Prophet Like as the Hart desireth the water streames so is my soule a thirst for God Oh. when shall I enter those courts of ioy Demetrius Phalerius hearing the Philosophers dispute about the immortality of the soule wretched man that I am quoth he who haue so long liued in the perishing delightes of this crrruptible body â— Wee know not what we loose wheÌ„ we loose opportunity of seeking and buying that pretious pearle for which the prouident husband man should sell all that he hath When the people as wee reade in the two and thirtieth of the booke of Nombers were come to their entrance into the land of promise the children of Ruben and Gad regarding not the promise so often promised desired Moyses that they might stay on the hether 〈◊〉 of Iordan beecause it was a place meete for their droues of cattell which they more respected then their passage into the holy land Are there not some in the worlde not farre vnlike these children of Ruben and Gad. who desire to make their stay heere and would gâ—e no farther for that they esteeme the pleasures and profites of a life temporall more then they doe the incomprehensible ioyes in that life eternall but for the true Israelites all is wearynesse vntill they come vnto the land of rest whereas in other thinges saith Cyprian wee are wont to blame it yet in the expectation of so great a good wee may commend impaciency Woe is me saith Dauid That my pilgrimage is prolonged In thinges that are ordained vnto an ende the rule and measure of all actions is taken from the same which ende is first in the intention and last in the execution Now if blessednesse be mans ende then is it the marke we all shoote at and the scope of all our exâ—erprises whatsoeuer Euery thinge is required for blessednesse and onely blessednesse for it selfe Iacobs seauen yeares seruice seemed but light in regard of Rachell for whome he serued The labour and trauell not of seauen yeares but of all the yeares of our life is nothing in respect of Rachell the fairer the happier state to come And this doth aunsweare the prophane Atheist and meete with the obiection of Iobs frends What good hath thâ— righteousnesse brought thee Or as some would not blush to say in the time of the Prophet Malachy What profite is there by seruing God That most happy reward in the life to come doth strike theÌ„ all dumme that very assistance in the life present may make them amazed Doe but trie me saith the Lord if I will not powre out a blessing vpon you This blessing say the Auncient Fathers is both viae and patriae that is of the way and of the country That which God giueth in the way is spoken of by the Prophet Dauid in the first Psalme where mentioning the state of him that walketh not in the counsell of the vngodlâ— he shal be blessed saith the Prophet and how Looke whatsoeuer he doth it shall prosper So saith he of the man that feareth God hee shal be blessed and wherein For hee shall see his childrens children and peace vpon Israell The worlds manner is the Iewes manner who were wont to bring the best wine first Christ he obserues his olde manner and keepes the best vntill the last It is said of Isidot who being at a great banquet and there beholding a great signe of Gods bounty towardes the sonnes of men suddainely he brake out into aboundance of teares and being demaunded the cause why For that quoth he I heere feede on earthly creatures that am created to liue with Aungels as if the remembrance of the time to come did draw his affections as it should do the affections of vs all to a comfortable expectation of the same Our bodiâ—s walke on earth but our soules should bee in heauen by our heauenly desires and wee should frame our affections in forme of a ship thaâ— is close downeward but open vpward in a harty desire of a superâ—our condition The remembrance whereof is like the message of the Angell Gabriell which brought tydines of great ioy which may make the faithfull aunsweare with Ezechias and say The worde of God is good let there be peace and that to peace eternall In the meane tune saith S. Austen Let my minde muse of it let my tounge mention it let my hart loue it and my whole soule neuer ceasâ— to hunger and thirst after iâ— O Lord God of hostes blessed is the man that putteth his trust in thee The Sixt Chapter That wee neede not feare Death much lesse to meditate thereof WHen Moses saw his rod turned into a Serpent it did at first somewhat affright him for hee began to step from it but when once God commanded him to take hold thereof hee found afterward by many effects it did him and the people of God much good At first sight Death doth fray our naturall
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
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
weakenesse and we beginne to shrinke from it but hauing confidence in God who hath willed vs not to feare we finde it a meane to â—iuide the waters of many tribulations to make vs a passage from the wildernesse of this world vnto a better land of rest T is strange we should make so nice of our selues as to count it a death to meditate of Death Nay to esteeme the very remembrance thereof as Ahab did the presents of the Prophet Elias to be troublesome vnto vs. Whereas Death is so farre from hurting them who put their trust in God as they shall rather finde it a gentle guide to bring them home to their owne Cittie where they would be to remaine for euer That which wee call life is a kinde of death because it makes vs to die but that which we count death is in the sequcle a very life for that indeede it makes vs to liue There is a death which some call mortall sinne and this is the death of the Soule which death wee should all feare There is also a moderate feare of the other death which is profitable to withdraw vs from the allurements of euill But so to feare it as if it were the vtter ruine and ouerthrow of all our beeing we neede not wee ought not When the Apostle S. Paule spake of the vnconquâ—rarable faith which was his stay and the stay of all them whose hope was in Christ Wee saith the Apostle know that if this earthly house of our Tabernacle be destroyed we haue a building not made with handes but giuen of God eternall in the Heauens As if he would tell the persecutors of his time that miseries for a moment could not disâ—â—ay them the perishing of the outward man could not daunt them nor present death could discourage them for they knew their habitation was in â—eauen and themselues incorporated Cittizens into that Ierusalem which is aboue A heathen man could say Degeneres animos timor arguit this â—biect feare is farre dissident from a generous ofspring Salomon saith The iust is as a Lion of whome the Naturalist writeth that hee is of such courage as beeing fiercely pursued he will neuer once alter his gate though he die for it With what constancy aunswered the second of those seauen brethren who all yeelded vp manfully themselues to torment for the mainetenance of the Law of God Thou O King takest these our liues from vs but the King of Heauen shall raise vs vp in the resurrection of euerlasting life The Philosopher might say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of thinges terrible none more then Death But it is otherwise with Christians Tertullian told the persecutors of his time that their cruelty did but open a doore to Gods distressed people whereby they might enter the sooner into a state of glory and therefore death was very acceptable to them Why should I feare saith the Prophet in the euil day As if Dauid saw no cause of dreading death howsoeuer nature may begin to tremble at the mention thereof Hilaâ—ion could not but wonder his soule should be so loath to depart after hee had serued God and God him so many yeares Consider death as in it selfe and so naturally we seare it Consider death as a meane to bring vs vnto Christ willingly we may embrace it When Iacob saw the chariots of Egipt and thereby perceiued his sonne Ioseph was aliue his fainting spirites reuiued saying I will goe see him before I die When faith dooth bring vs many testimonies our Ioseph liueth the Christian soule may recomfort her selfe in her panges and say Moriâ—r vt vidoâ—â— In the name of God to see him let me die Now for these corruptible bodies they take no dammage at all by death T is no harme to the seede though it hath for the time a little earth raked ouer it it shall spring againe and flourish and bring foorth fruite in due season No hurt is it to these our bodies to be cast into the grounde beeing sowen in wealienesse they shall rise againe in power being sowen naturall bodies they rise againe bodies spirituall being sowne in dishonor they rise againe in glory The keeping greene of Noahs Oliue troo vnder the floud The budding againe of Aarons rod The deliuerance of Ionas from the depth of the Sea The voice that calleth come againe ye children of men The hope of Iob that he should see God with no other but with the selfe same eyes The Prophesie of Ezechiell vnto the dry bones that should come os ad os bone to bone may stirre in vs a ioyfull hope and cheere vs vp against all the feare and terror of death But the resurrection of our Sauiour Christ that is the comfort of all coinforts Vox Christi vox Christianorum The voice of Christ is by Christ the doyce of Christians saith S. Austen Death where is thy sting Hell where is thy victory As he was the cause efficient so was he also a figure of the Resurrection Hee risinge wee all arise Of a more powerfull cause there is a more powerfull effect If the sinne of Adam who was a liuing soule was the cause that death raigned ouer all much more the resurrection of Christ who was a quickening spirite shal be of power to raise vp all that beleeue to the hope of euerlasting life What greater ioy then to be able to know him as the Apostle speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the power of this resurrection Christ as in dying shewed what we should suffer so in risinge from death what we should hope To wit that all the bones in Golgatha shall rise and those that sleepe in the dust of the earth shall heare the voice of Lazarus come foorth Wherefore though Death doe swallow vs vp as the Whale did Ionas bind vs as the Philistines did Sampson yet wee shall come foorth and breake the bendes as the birde out of the snare The snare is broken and we are deliuered They may well feare death saith S. Cyprian that haue no saith in Christ but for those who are members of that head who vanquished the power of Hell and Death Death is to them aduantage and a gentle guide that bringes them home to euerlasting rest Hence is it that dying they are said since Christes resurrection to fall asleepe They that sleepe in Iesus saith the Apostle they lay them downe and take their rest and God it is that makes them dwell in euerlasting safety We should not then feare to fall a sleepe for sleepe is a refreshinge after wearysome labours The painefull labouring man after his dayes worke ended sleepes often more quietly then Diueâ— in his marble pallace on his bed of Iuory where hee tosseth and tumbleth hee sleepes not quietly either in life or death and of such is that verified O mors quam amara O death how bitter is thy remembrance Hauing wearied
prisons they should haue the holy Ghost their fellow prisoner howsoeuer the world did outwardly annoy them yet they should inwardly haue a comforter to make them reioyce in their sufferinges and after all to reioyce for euer Now therfore though the burden be heauie yet a lightsomenesse it is to remember the way is not long When the Apprentise cals to minde that his yeares of couenant will now shortly expire and that then hee shall haue his freedome confirmed the remembrance hereof maketh many laborsome workes seeme more light and lesse grieuous vnto him The poore Traueller in thinking of his Inne goes on more cheerefully in his painefull iourney The bondman in callinge to minde the yeare of Iubilee is wont with more patience to goe through the yeares of bondage Now then amidst the sondry afflictions that grieue the minde a Meditation of our ende may much mittigate if not altogether take away the greatest sorrowes of all Many are the troubles of the righteous but the Lord deliuereth them out of all And taketh either sorrowes from them or them from sorrowes Great are their trials but saluation wâ—ll one day make amendes when they shall haue all teares wiped from their eyes and their reward by so much the more ioyous by how much the more the course of their life hath beene grieuous vnto them Seeing therefore that on euery side wee haue such vrgent occasion to passe the dayes of this wearysome Pilgrimage in trouble and pensiuenesse of minde may wee not thinke them thrise blessed who are now landed on the shoare of perfect Securitie and deliuered from the burden of so toilesome a labour May wee not bee refreshed in calling to minde that this battaile will one day beat an ende and wee freed from the thorowes of all these bitter calainities well may we weepe and mourne as Iob and Ieremy in consideration of our entraunce into this vale of teares and often may wee muse with gladnesse of the time of our departure After all sorrowes and those threatning voyces A voyce wil come from the throane when the viall of the seauenth Aungell shall bee powred out and will say Factum est Now all is done though God doe beginne with Asslixi te I haue afflicted thee he would surely ende with non affligam te amplius I will afflicte thee no more The Eight Chapter That the griefes of body may also mooue vs to enter into this serious meditation of our ende WHen the Prophet Daniel saw what was and in all likelyhood vnlesse God set to his helâ—inge hand in time what still would bee the estate of the people while they were in the thraldome of Babilon hee thought more and more of his and their deliuerance and beesoughte God to looke vpon the desolation of his people and to shew mercy in ridding them from all When wee see and feele what is and still will bee the condition in this our Babilon griefes of body and afflictions of minde wee may in our highest deuotion to God call to 〈◊〉 the time of dismisâ—â—â—â— and our good deliuery from all Yea we may consider that there will come a day when theâ—e crased bodies subiect to seuerall infirmities as the Head to megrimmes the Lunges to suffocations the Iointes to gowtes the stronger partes themselues to convulsions when these bodies I say which haue holpen to beare the burthen of the day shall with the happy soule liue together and reioyce together In the meane season wee may remember in all these infirmities that of the Prophet The Lord will not faile his people neither will he forsake his inheritance Dauid knew it was Gods manner to trie his seruauntes c. therefore in his afflictions made this protestation of himselfe and them though all this come vpon vs yet will not wee forsake thee It is our Isaaks vse first to feele vs by tribulation and then to blesse vs by these infirmities of the body wee may consider Gods feeling Now after we haue suffered a little then Take a blessing my sonne Though the wind blow colde yet dooth it cleanse the good graine though the fire burne hoate yet it purifieth the best golde Afflictions as they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so are they also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both sufferings and instructions For these afflictions doe often cause an vtter contempt of all worldly pleasure humblenesse of minde penitency and sorrow of hart for sinnes passed In the hundreth and seauen and thirtieth Psalme the peoples captiuity is thus mentioned Super flumina Babilonis by the waters of Babilon wee sate downe and wept in the verse following As for our Harpes wee hanged them vp vpon the trees that are therenigh We sate downe a token of their humility and wept a signe of sorrow and penitency as for Harpes we hanged them vp which shewed they were now very farre from mirth and melody All the life of Salomon was full of prosperity and therefore wee finde that Salomon did much forget God but the whole life of Dauid hath much aduersity and therefore we see by his penitentiall Psalmes and others that Dauid did much remember God These chastiâ—ements of the body in particular as they are in the consequent meanes oftentimes of our good for the worser part of man faith S. Ierome is somtimes punished which is the body that the better parte of man to wit the Soule in the day of iudgement may bee saued so are they in the cause effectes of Gods loue For though he be at times a chasteninge father yet a father though a â—aunching Phisition yet a Phisition and therefore one that loues and that cures we neede no more but lay open our griefes and let him alone with the saluing who knowes better then our selues how best to ounce vs though the potion bee sharpe yet it is his whose intent is to do vs good whose loue in chasteninge wee may not refuse Chrisostome could say Magna tentatio non tentari A great temptation is it not to be tempted at all Iob was a righteous man by the testimony of him whose testimony was most true What saist thou to my seruant Iob an vpright man and iust man one that feareth God The next newes wee heare of him Iob is afflicted in body from the crowne of the head to the soule of the foote You haue heard saith S. Iames of the patience of Iob and what end God made with him The holy man was tempted that when wee are tried to teach vs what wee should doe S. Ierome hauing read the life and death of Hilarion who after hee had liued religiously died most Christianly said Well Hilarion shall be the champion whome I will follow If S. Ierome could say Hilarion should bee the champion whom he would follow If chaste men may say Ioseph shall be the champion whome we will follow Then may afflicted men say for true patience Iob shall be the champion whome we will follow Toby
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
and blessed Eucharist which is called of some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say a most necessarie prouision for out spiritual voyage O blessed mysterie which amongst other high and heauenly effectes is a meane to strengthen vs in this great iourney and comfort vs towardes the ende of the way Thus setting our selues in order wee may accept of the time whensoeuer it shall please God that broughts vs into the worlde to take vs from this our continuance in the same The condition of life wherein we may stand prepared requires our Christian practise the happinesse of this condition wee shall finde when wee come vnto the state of all happinesse The eleuenth Chapter How the Christian man shoulde demeane himselfe when sicknes beginneth to grow vpon him THe first and principall thing religiously to bee remeÌ„bred in the beginning of sicknes is that the soule do cal her selfe to a serious account of sins passed of the euill committed and the good omitted remembring that of the Prophet Dixi quod confitebor aduersum me iniustitiam meam I said I will confesse against my selfe my owne vnrighteousnes Therefore by an auncient decree the sicke was enioyned before sending for the Phisition to make first a contrite confession and humble acknowledgement of his sinnes as if our sinnes were as they often are the cause of our sicknesse and surely this decree was very respectiuely had in vse For God doth oftentimes take away the effect when we take away the cause or vse of sinning Christ hauing cured the man that lay so many yeares by the poole Bethesda and shewed no small worke of mercie for being put backe at the mouing of the water of himselfe weake of friendes destitute the right course of this vnrighteous worlde if any go downe this man doeth Well Christ cures him and giues him this caution as a Memorandum for the time to come Beholde thou art made whole sinne no more least a worle thing come vnto thee made whole therefore sometimes a dieased creature made whole therefore not of thy selfe whole made whole therefore now a sound man Sinne no more least a worse thing come vnto thee Hee that afflicted thee for a time coulde haue held thee longer he that touched thee in part could haue stricken thee whole hee that laide this vppon thy bodie hath power to lay a greater rodde vppon both body and soule Sinne no more So that by this wee see that sicknesse of the bodie may moue vs to crie out with the Prophete Peccata iuuentutis ne memineris Domine Lord remember not the sinnes and offences of our youth And ab occultis munda nos cleanse thou vs from our secreate faultes When sicknesse beginneth sharpely to touch vs wee are carefull in seeking and sending to procure the health of the body as Asa sought to the Phisitions to heale his disease when he should haue rather sent to yâ— Prophet to haue giuen him some spirituall receipt for his sicke soule when the phisition hath done then we can be content the Diuine should begin as if some fewe wordes of ghostly counsell were enough when wee see there is but one way with vs No no the first and chiefest care in all extremities should bee a penitent imploring of the help of God who in this case doeth oftentimes cure both bodie and soule and lengthen the daies of sorrowfull suppliants as hee did the daies of Ezechias The lumpe of dried Figges meanes ordained by God haue also their conuenient vse The phiâ—â—eke of the soule must haue the best cordials for the penitent patient That of the people in the booke of Nombers may bee remembred who being stung with the serpentes in the wildernesse had no other meane of succour then the looking vp to the serpent which Moyses as a meane ordained by God set vp for the procuring of their health we haue no other refuge in time of need then the lifting vp of the eyes of our soules to beholde Christ crucified The people cryed vnto Moyses and Aaron but there was no helpe vntill God in mercie appointed this miraculous meane No reliefe could bee founde in the Law for the distressed soul vntil God in his wonderfull loue raised vp a mighty saluation in the state of grace The serpent was lifted vp on high that all might behold him so was the Sonne of God that all beleeuers might receiue sauing health from and by him In the curing those who were stung by the Serpent it was Vide viue looke and liue for Christes curing it is Crede viue beleeue and liue This blessed meane in times of greatest extremitie doeth adde no small comforte to the afflicted man And thus the principall â—are when sicknesse beginneth being an humble acknowledgement of our sinnes which may moue vs to say as Iosephs brethren Therefore is this trouble come vpon vs a heartie confession of them all an humble desire with bended hearted and knees for the remission thereof a willing mind â—o bee deliuered from the bandes of sinne may make vs crie with the prophet Dauid I am so fast in prison that I cannot get out And last of all a ioyfull lifting vp of the hart to the throne of grace may make vs willingly renounce the world and resigne ouer our selues vnto his diuine pleasure to whose appointment we ought with patience meekely to submit our selues Wee see wee are in his hande who alone hath power ouer al flesh when we are in want we then know the benefite of plenty when we are in bondage wee then best perceiue the good of freedome when we are in sicknesse wee must thankfully acknowledge the blessing of health if we haue any thank fulnesse and may easily gather how God by lingring sicknesse doth in mercy stay till we make vs rendie If it shall please him to adiourne the time of this our pilgrimage we ought to offer a determinaâ—e purpose as a sacrifice vpon the altar of our hearte to serue him truely all the daies of our life And thus hauing our trust in Christ crucified we make this resolution If we liue we shall do well if we die wee shall doe better The Twelfth Chapter How the sicke shoulde dispose of worldly goods and possessions HIs sinnes by the sicke partie confessed his soule religiously commended vnto God his desire either to liue or die giuen ouer to the Divine prouidence an orderly disposing of those temporall blessings which GOD hath heere lent vnto his seruants is verie conuenient for euerie Christian in time of health and nothing ominous as some haue timirously doubted None ought to alienate ancient inheritance God would that â—he â—ight heire should take place and succeed in order Experience doth shew that after wise men haue liued long and serued God many yeares in the world this disposing of blessings temporal maketh vs not to die the more quickly but the more quietly And therefore it was put in practise
of Abraham when he gaue the principall part of his goods vnto Isaacke his Sonne and vnto others Abraham gaue giftes or legacies this did Dauid Toby and Ezechias for the quiet of succeeding posteritie dispose of earthly possessions going to possesse heauenly In this disposing to bee aduised by them whose learning and knowledge is approued doth much further the well ordering of all Wee shewe our thankfulnesse vnto God and charitie to men when wee become beneficiall vnto others remeÌ„bring whose saying it was It is a blessed thing to giue In which giuing the maintenaunce of Churches Colledgs Schools Hospitals and such like godly vses should where abilitie is answerable be chiefly remeÌ„bred for by these deeds of mercie we doe not onely our selues acknowledge Gods goodnesse but make many others when wee are long since dead and rotâ—en blesse him in the participation of the same Merciful men saith the Wiseman haue honoured God by this meanes and how The Lord hath gotten great glorie by them To giue vnto the poore in time of sicknes â—â—is good but more acceptable were it to do it dayly and in time of best health This giuing is the ship that will neuer strike against the rocke but bring our marchandise home in safetie This giuing is the most gainefull interest when the mercifull shall receiue a thousand for one In keeping our riches saith Gregorie wee lose them but in dispearsing them abroad wee most surely keepe them To dispearse them when wee can holde them no longer is not so much though commendable in this kind but to giue our bread vnto the hungrie nay to take from our owne plentie to giue vnto Christes little ones is commendable indeede Blessed is hee saith Dauid that considereth the poore and needie A cuppe of colde water shall not want one day a rewarde Where is the large liberalitie wee should haue towardes the poore members of Christ The excessiue pride of the worlde in attire the needlesse superfluitie in diet hath eaten vp hospitalltie and thereâ—â— towardes many hungrie soules But to the disposition of these worldly goods and possessions wherein naturall affection may not bee extinguished the nextâ— heyre or name disinherited the custome of the place and auncientrie not violated restitution where wrong hath beene offered should be remembred debts truely discharged all which Christianlike disposition is seemely both before God and man The forgiuing our enemies when we can hurt them no more is not so much The perfect charity at al times but principally at this time that becommeth Christians may not be wanting The example of Steuen praying for his persecutors may shew vs a mirror of charity towards all These speciall respectes obserued the sicke may in the name of God dispose himself and his as thus First with a free heart and willing mind to yeeld and render his soule into the hands of Almightie God his Creator who of his endlesse goodnesse gaue him being of his infinite mercie vouchsafed to redeeme him by the death and passion of his deare Son our Sauiour Christ Iesus in whose onely merites is his last repose at parting the commending his body to Christian buriall hee may proceede as Gods grace and wise aduertisement shall direct that so the sicke laying aside all earthly respectes hee commend with penitencie and contrition of hart his soule into the hands of almightie God humbly applying vnto his faith the innumerable benefits of Christs passion and of the three things hee is then to dispose of His body goods and soule that principall care he had of all other in commending this his soule with al deuotion into yâ— hands of Iesus Christ. The Thirteenth Chapter How necessarie it is for the sicke leauing all worldly thoughtes to apply his mind to praier and some godly meditation THe disposition of worldly goods being well and wisely ordered the mind is at more quiet to consider of heauen and heauenly thinges more apt to draw neerer vnto God by the actions of Christian pietie amongst which actions we haue no sweeter incense then our deuotion offered vp by prayer The lifting vp of our handes wee may make our euening or latter sacrifice Wee haue no better Orators to pleade our cause no surer ambassadors to conclude our peace then our humble supplications vnto him who sits euer in commission to heare our suites and lookes that we should send vp ouâ— prayers that he may send downe his mercie by which meanes we enter into a spirituall traffique with God himselfe we giue a cuppe of colde water and hee returnes vs a fountaine of the water of life Wee giue him with the poore widdow two mites and hee giues vs againe the whole treasure of the Temple The merey of God saith one is like a vessell full to the verie brimme If once his faithfull children by the hand of faithfull prayer beginne to take of it it doeth ouerflowe vnto them Moreouer it is not with God as with man those who are petitioners are wont to bee trouble some vnto theÌ„ but with God the more we offer vp our praiers vnto him the more we are accepted of him The Ediles amongst the Romanes had euer their doores standing open for al that had occasion of complaint to haue free accesse vnto them With God the gates of mercie are wide open to all poore sinners that will make their prayers vnto him Come and welâ—come Now as wee should at other times and vpon other occasions with Abraham sometimes leaue our terrene affaires as hee left his seruants beneath when hee went into the mount to sacrifice to God so principally in sicknesse and griefe of bodie should we then ascend into the contemplation of heauenlye things and haue recourse to Gods mercie as to a Cittie of refuge Call vpon me saith the Lord in the time of trouble I will heare thee and thou shalt praise me In the t' me of trouble there is a refuge for extremitie and I will heare thee there 's the rewarde of mercie and thou shalt praise me there is the reflex of thankfull dutie Christ wils all that are wearie and heauiâ— laden to come vnto him and they shall not loose their labour hee will refreshe them In time of need no surer centerie then by humble prayer to repaire to God Demus operam saith S. Austen vt moriamur in precatione Let vs indeuour euen to die in prayer I lifted mine eyes vnto the hils saithe the Prophet from whence commeth my helpe And in an other place As the eyes of seruants looke vpon the hand of their master and as the eyes of a maiden vâ—to the hand of her mistresse so our eyes waite vpon the Lord our God vntill he haue mercy vpon vs. Wherefore with the same Prophet let vs deuoutly say In thee O Lord haue I put my trust let me neuer bee put to confusion but â—iddâ— mee and deliuer me in thy righteousnesse correct mee not in thine
the losse of friends cannot be but grieuous vnto flesh and bloud to leaue wife and children cannot but go neere the heart where affection hath been rooled Yea but if we open the other eye and see whether wee are going to Christ that redeemed vs and is neerer then all we leaue pleasant delights but receiue more pleasant by infinit degrees wherefore to vnburden our selues of all earthly cares wee may obserue this course which is to commend wife children friends such like in our humble praiers vnto his protection who can better prouide for them then our selues who is a father of the fatherlesse and taketh into his owne hand the cause of yâ— widdow orphanes which yâ— ancient patriarks well knowing at their departures froÌ„ the world for the blessing of God to come vpon their posterities and so left them Knowing that they were but sent before them who should also follow after Did we rightly consider the manifold grieuances which euen our chiefest delightes which wee are so loath to leaue haue often brought vs we should soone see our departure from them to be a departure from many cares The Sun though it be cheerefull and warme yet is it sometimes lesse pleasing by reason of scorching heate the aire though it be lightsome yet is it sometimes glomie and ouercast Our worldly delightes and whatsoeuer is here pleasing vnto vs haue had oftentimes much sower sawce Why then saith Fulgentius do wee not forsake this want to attain a future plenty Of all other wee neede not so much respect the forgoing of worldly possessions which are sayeth one For these causes rather to be dispised of vs then to bee left with discoÌ„tentment First for that they are vanities Secondarily for that they are not onely vanities but also deceits Thirdly because they are spinae pricking thornes Fourthly for that they are aerumnae euen griefes themselues Be it we vse them aright we are but only stewards when the owner himselfe will haue it so What should we els but with all contentment of mind forsake and leaue them We came all of vs with Iobâ—â—ked â—â—ked into the world and with Iob naked shall wee returne againe onely our good deeds and our bad as they say beare vs company bona sequuÌ„tur mala presequuntur A great conqueror of the world would haue his ensigne-bearer carrie forth Linteam vestem a sorie cloth or shrowding sheete saying here is all of all his conquests a worthy captaine doth carie with him Hither we come as Iacob came to Laban onely by Gods prouidence wee are that we are These heards and droues about vs they are from the mercy of God Not plants growing in our owne soile not vapors that did arise of vs but of the nature of influences that from heauen are come vppon vs euery one sueth to God in forma pauperis for things necessary Wherfore the Prophet Dauid saith Te dante nos colligimus Lord thou giuing we gather and therefore called goods because they are Gods his and not our owne whereby we learne with contentinent to leaue them when the giuer thereof shall of his bountie call vs away to receiue better But is it possible wee should forget whither we are going where should the members bee but where the head raigneth where should the heart be but where our heauenly treasure is Christ who is our treasure is in heauen whither first our affections ascend and then wee follow after All these riches remaine not nor helpe in time of need they take them wings often and flie from vs and are but straw and stubble whereupon wee may build no sure foundation And therefore we neede not so much care to forsake them On the other side we leaue the society of men and go to that celestiall societie aboue in heauen where a multitude of our good friends expect vs. Our seperation each from other here is only for a time our continuance together in the life to come shall be for euer The seuenteenth Chapter How the impatient may be perswaded to indure the paines of sicknes and to die peaceablie THe conflict once begunne the courage of the Captaine then and neuer but then is experienced When God doeth call his children to any crosse or calamitie then begins the battell then their blessed patience meeke contentment is made manifest or neuer Knowing that all goes by his ordering in whome wee liue moue and haue all our being and that no Phisition can be more carefull for the health of the bodie then God is wont to bee for the health of the soule how bitter soeuer the potion seeme yet receiuing it froÌ„ him who meanes vs so well we should not but receiue with patient suffering whatsoeuer his mercifull hand shall reach vnto vs. My sonne saith the Wiseman when thou commest vnto the seruice of God prepare thy soule vnto temptation and shrinke not away when thou art tried for whom the Lord loueth him hee chastiseth Gold and siluer are tryed in the fire and acceptable men in the furnace of aduersity If God will haue Moses to be a gonernor of his people God will haue Moses to be cast out and laid in the bulrushes by the riuers brinke If God will haue Daniel to be a ruler vnder Darius Daniel must lie for a time in the Lyons den If God will haue Lazarus to bee in Abrahams bosome blessed Lazarus thy soares and sorrowes soone ceased but thy ioyes are euerlasting He that had seene Elyas persecuted by Iezabel Susanna accused by two false elders the holy man Iob afflicted from top to toe would haue thought God had little respected their sincere worship and reuerence of his name Flesh and bloud wold haue thought their state most distressed but if wee stay a little and obserue their patience we shall see their deliuerance not farre behind Should wee not departe the worlde with a willing minde the faith wee haue or ought to haue of our chaunging can tell vs Nisi granum frumenti cadat in terram mortuum fuerit that same fructum adferet will not follow The graine of corne must bee cast into the earth before wee can haue increase of fruit Although our dissolution bee vnto nature a painefull trauell and therefore it is as Rachel said Benoni an effect of sorrowe yet is the same to Grace an ofspring of strength and so counted Pilius dexterae the sonne of her power to endure and suffer somewhat seeing the reward of suffering is great shoulde bee lesse grieuous vnto vs. Elias must goe to heauen in a whirlewind God will sende Iacob an Angel to comfort him in his iourney after all his trouble with Laban and God will bring him home with aboundance of increase at last God is faithfull and will not suffer his to bee tempted aboue that they are able tarrie a little the Lords leasure deliueraunce will come peace will come ioye will come shoulde it so
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
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