Christian constancy crowned by Christ A funeral sermon on Apocalypse 2.10. preached at the…Christian constancy crovvned by Christ A funerall sermon on Apocalyps 2.10. preached at the…
Christian constancy crowned by Christ A funeral sermon on Apocalypse 2.10. preached at the burial of M. William Winter, citizen of London; together with the testimony then given unto him. By Thomas Gataker, B. of D. and pastor of Rotherhith.Christian constancy crovvned by Christ A funerall sermon on Apocalyps 2.10. preached at the buriall of M. VVilliam Winter, citizen of London; together with the testimonie then giuen vnto him. By Thomas Gataker, B. of D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by John Haviland for William Bladen, 1624London: printed by Iohn Hauiland for William Bladen, 1624
[8], 31, [1] p. · 8.9k words · STC 11653 · ESTC S102884
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
9. Take heed of standing still. Think not with thy self, that having run thus long, thou mayest now stand still a while; or having gotten thus far, thou mayest now sit down and breathe thee. dTake heed, saith St Peter, l•st you be drawn aside, and fall from your steadfastness. And if you ask him, what you must do to prevent it: eBut grow, saith he, in grace. fIf we be not growing, we are decaying: ⟨p. 22⟩if we be not making on, we are going amain back. As gin rowing up a River, that runneth with a strong current, if the Oars do but stay, the Boat falleth backward. There is no staying of our hands: hThere is no standing at a stay. iBetween mending and pairing there is no medium, saith Bernard. *That we have will be gone, unless we strive to get more.
9. Take heed of standing still. Thinke not with thy selfe, that hauing runne thus long, thou maist now stand still a while; or hauing gotten thus far, thou maist now sit downe and breathe thee. dTake heed, saith St Peter, l•st you bee drawne aside, and fall from your stedfastnesse. And if you aske him, what you must doe to preuent it: eBut grow, saith he, in grace. f
That we haue will be gone, vnlesse we striue to get more.
d2 P•t. 3.17.
eIbid. 18.
fUnum • duobus necesse est, aut semper proficere, a•t prorsus desicere. Bern. de divers. 36. Qui non proficit, deficit; qui non progreditur, regreditur. Nolle proficere, deficere est▪ Idem epist. 25.4.Vnum • duobus necesse est, aut semper proficere, a•t prorsus desicere. Bern. de divers. 36. Qui non proficit, deficit; qui non progreditur, regreditur. Nolle proficere, deficere est▪ Idem epist. 25.4.
gNon aliter quam qui adverso•• flumine l•mbum Re••g•s subigit, si brachia forte remisit, Atque illum in praeceps pron• rapit ••veus amni. Virg. georg. l. 1. & Apud G•ll. noct. Attic. l. 10. c. 29. Vide Greg. mor. l. 11. c. 8.
hN•hil stat, nihil sixum manet. Aug. in Joan. 31.N•hil stat, nihil sixum manet. Aug. in Ioan. 31.
iInter profectum & desectum nihil medium invenitur. Bern. ep. 254.
*Damnum parata sentient, si para•e cessaveris. Pelag. ad Demetr.
10. kWalk in humility. When we have done all this, take heed of pride: (Remember lUzziah; remember mHezekiah:) It is a deadly poison that spoileth and killeth all where it cometh;4 so dangerous, that nof another poison is a counter-poison confected, to preserve St Paul from it. And owe are never more in danger of it than when we have done most, and made greatest progress in the profession and practise of piety. For it is as pthe spleen in the body, that groweth most when the other parts waste; qit groweth fastest oft, when other evils decay, and out of the decay of them, sucketh matter to feed & foster it self with. This therefore must be carefully eschewed and avoided. When we have done well, we must take heed, how in that regard we begin to think highly of our selves. rIf we do so, all is gone, swe are undone. Be affected rather as Paul was. After he had gone so ⟨p. 23⟩far, done so much: tI make account, that I come not short, saith he, of the very chief Apostles. Yea, uI have laboured more than them all. For, xfrom Jerusalem round about, even unto Illyricum, (that is, from Syria to Sclavonie) have I plentifully preached the Gospel: Yet, aI forget, saith he, what is past. I regard no more what I have done, than as if yet I had done nothing, or had clean forgotten what I did. And bI put on forward to what is before; pressing on toward the high calling of God in Christ Jesus. He did as men in a race that clook not back to see how many they have out-stripped, or how far they have gotten, but have their eyes fixed on those that have got ground of them, and on the ground before them, that they are to measure, ere they can come to the mark. Let us dnot consider so much how far we have gone, and how many others come short of us, but ehow far we are to go, and how far we come far short of that Christian perfection, that we should all strive and contend to attain unto. And as our Saviour adviseth us, fWhen we have done all that we can, let us say, that we are but unprofitable servants; we have done no more, nay gfar less, than we ought to do, 21than was our duty to have done.
10. kWalke in humilitie. When we haue done all this, take heed of pride: (Remember lVzziah; remē ber mEzekiah:) It is a deadly poison that spoileth and killeth all where it commeth;4 so dangerous, that nof another poison is a counter-poison confected, to preserue St Paul from it. And owe are neuer more in danger of it than when we haue done most, and made greatest progresse in the profession and practise of pietie. For it is as pthe spleene in the bodie, that groweth most when the other parts waste; qit groweth fastest oft, when other euils decay, and out of the decay of them, sucketh matter to feed & foster it selfe with. This therefore must be carefully eschewed and auoided. When wee haue done well, wee must take heed, how in that regard we begin to think highly of our selues. rIf we doe so, all is gone, swe are vndone. Be affected rather as Paul was. After hee had gone so ⟨p. 23⟩farre, done so much: tI make account, that I come not short, saith he, of the very chiefe Apostles. Yea, uI haue laboured more than them all. For, xfrom Ierusalem round about, euen vnto Illyricum, (that is, from Syria to Sclauonie) haue I plentifully preached the Gospell: Yet, a
11. Consider we the short stint of time, that this laborious course is required of us; it is but till death. And since that our hlife here is not long; ⟨p. 24⟩(it is but 2a point, saith the Heathen man, or less than so, that we live here) that employment cannot be long that must end with it. For what can be long in that, that is not long it self? It is but till death only that our Saviour Christ requireth this of us. It is a note of stint, as well as of extent, here. Not that our fidelity & loyalty unto Christ shall not last longer; but *because after that there will be no difficulty in our loyalty, no danger of disloyalty, if till then we hold out.k All scandals, stumbling blocks and impediments being then removed; and all occasions of provocation and temptation to the contrary being then utterly abolished. It is but for a spurt therefore, to speak of, that this is required of us, it is but la spurt, in comparison of that that after ensueth. And who would not for a spurt, for a short brunt endure any difficulty, any hardness, to live at hearts ease for ever after? Who would not serve, even an hard and an unkind Master, and much more then so kind and liberal a one as our Lord and Master Christ is, (that mcame to serve us and for us, ere he required this service of us) with all fidelity and diligence for a day or two, that he might after be a free man, yea an happy man for ever? nIt is not long, and it is but light, that is required of us, in respect of that that is expected for it, and is promised thereunto. For othis light hardship that is ⟨p. 25⟩but for an instant, saith the Apostle, procureth unto us an exceeding excessive everlasting weight of glory.
11. Consider we the short stint of time, that this laborious course is required of vs; it is but till death. And since that our hlife here is not long; ⟨p. 24⟩(it is but 2a point, saith the Heathen man, or lesse than so, that we liue here) that emploiment cannot be long that must end with it. For what can be long in that, that is not long it selfe? It is but till death onely that our Sauiour Christ requireth this of vs. It is a note of stint, as well as of extent, here. Not that our fidelitie & loialtie vnto Christ shall not last longer; but *because after that there will be no difficultie in our loialtie, no danger of disloialtie, if till then we hold out.k All scandals, stumbling blocks and impediments being then remoued; and all occasions of prouocation and temptation to the contrary being thē vtterly abolished. It is but for a spurt therefore, to speak of, that this is required of vs, it is but la spurt, in comparison of that that after ensueth. And who would not for a spurt, for a short brunt endure any difficultie, any hardnesse, to liue at hearts ease for euer after? Who would not serue, euen an hard and an vnkinde Master, and much more then so kinde and liberall a one as our Lord and Master Christ is, (that mcame to serue vs and for vs, ere he required this seruice of vs) with all fidelitie and diligence for a day or two, that hee might after be a free man, yea an happy man for euer? nIt is not long, and it is but light, that is required of vs, in respect of that that is expected for it, and is promised thereunto. For othis light hardship that is ⟨p. 25⟩but for an instant, saith the Apostle, procureth vnto vs an exceeding excessiue euerlasting weight of glorie.
hPsal. 39.4, 5. & 89.47. [Greek or Hebrew]. Hippocr. aphor. 1. Quid tam circumcisum, tam breve, quam hominis vita longissima? Plin. ep. 7. lib. 3.Psal. 39.4, 5. & 89.47. 〈non-Latin alphabet〉. Hippocr. aphor. 1. Quid tam circumcisum, tam breve, quam hominis vita longissima? Plin. ep. 7. lib. 3.
2[Greek or Hebrew]. Plut. paedag. Punctum •st quod vivimus, & adhuc puncto minu•. Sen. ep. 49. Minorem portionem aetas nostra quam partem puncti habet, si tempori comparetur omni. Id•m ad Marc. c. 20.〈non-Latin alphabet〉. Plut. paedag. Punctum •st quod vivimus, & adhuc puncto minu•. Sen. ep. 49. Minorem portionem aetas nostra quam partem puncti habet, si tempori comparetur omni. Id•m ad Marc. c. 20.
*•inem dico qua vita ista finitur, in qua tantumm•do periculum est, ne cadatur. Aug. de persever. c. 1.
kMatth. 13.41. Ubi omni & host & pest carebimus. Aug. nom. de continent. c. 14.Matth. 13.41. Vbi omni & hoste & peste carebimus. Aug. nom. de continent. c. 14.
lPropone profundi temporis vastitatē, & universum complectere: deinde hoc, quod aetatem vocamus humanam, compara immenso; videbimus quam exigu•m sit, quod optamus, quod extendimus. Sen. ep. 9•. Omnia humana brevia & caduca sunt, infinui temporis nullum spatium occupantia. Idem ad Marc. c. 20.
12. Be oft *eying, 2and meditating on the royal reward, that is both here and else-where propounded and promised to all those that thus persevere. This made Moses hold out the rather, and pendure not constantly only, but cheerfully, choosing rather to suffer hardship with the people of God, than to enjoy some sinful delights for a season; and esteeming the reproach, that for Christs sake he suffered, greater riches than all the Egyptian treasures; because he had an eye to the recompense of reward. And qtherefore we faint not, saith the Apostle, though we be straitened on every side; and bear about with us in our body the dying of the Lord Jesus, being delivered up daily for him to death; because we look not on the things that are seen, but on the things that are not seen: for the things that are seen, are temporal; but the things that are not seen, are eternal. For though Gods children be rno hirelings, to serve him only for hire sake, but out of love, sduty, and good-will; yet are they animated and encouraged, the rather to do that they do the more cheerfully, comfortably, and constantly, when they consider what a blessed issue their labours, endeavours and sufferings are like, nay, are sure to have, if they hold out in them. For, twe shall reap in due time, saith the Apostle, if we faint not: Yea, of our Saviour himself it is said, whom we are will•d therein also to imitate, that uFor the glory set before him, he endured the Cross, and set light by the shame ⟨p. 26⟩of it, and is now seated at the right hand of God. And xcast not therefore away your confidence, saith the Apostle,10 nor give over, say I, your fidelity, that you owe unto Christ; since that it hath so great recompense of reward.11
12. Be oft *eying, 2and meditating on the roiall reward, that is both here and else-where propounded and promised to all those that thus perseuer. This made Moses hold out the rather, and pendure not constantly onely, but cheerefully, chusing rather to suffer hardship with the people of God, than to enioy some sinfull delights for a season; and esteeming the reproach, that for Christs sake hee suffered, greater riches than all the Aegyptian treasures; because he had an eie to the recompence of reward. And qtherefore we faint not, saith the Apostle, though we bee straitned on euery side; and beare about with vs in our bodie the dying of the Lord Iesus, being deliuered vp daily for him to death; because wee looke not on the things that are seene, but on the things that are not seene: for the things that are seene, are temporall; but the things that are not seene, are eternall. For though Gods children be rno hirelings, to serue him onely for hire sake, but out of loue, sdutie, and good-will; yet are they animated and encouraged, the rather to doe that they doe the more cheerefully, comfortably, and constantly, when they consider what a blessed issue their l•bours, endeuours and sufferings are like, nay, are sure to haue, if they hold out in them. For, twe shall reape in due time, saith the Apostle, if we faint not: Yea, of our Sauiour himselfe it is said, whom we are will•d therein also to imitate, that uFor the glorie set before him, he endured the Crosse, and set light by the shame ⟨p. 26⟩of it, and is now seated at the right hand of God. And xcast not therefore away your confidence, saith the Apostle,10
*Op•s te terret, merce•e vide. Aug. de verb. Dom. 6.
For the former; aHold fast what thou hast, saith our Saviour, lest the Crown be taken from thee. And it is a Question canvased to and fro among the Schoolmen, bwhether is the greater evil to forgo the joys of heaven, or to undergo the pains of Hell. But how soever it be, an heavy thing it will be, if we faint and fail now, hereafter to think, as he sometime said, who for a draught of drink in distress gave up his command; 3For what a trifling matter have we bereft our selves of a great command, of a Crown, of a Kingdom? For what a toy (to speak of) have we deprived our selves of eternal felicity?
For the former; aHold fast what thou hast, saith our Sauiour, lest the Crowne be taken from thee. And it is a Question canuased to and fro among the Schoolemen, bwhether is the greater euill to forgoe the ioyes of heauen, or to vndergoe the paines of Hell. But how soeuer it be, an heauy thing it will be, if we faint and faile now, hereafter to thinke, as he sometime said, who for a draught of drinke in distresse gaue vp his command; 3For what a trifling matter haue wee bereft our selues of a great command, of a Crowne, of a Kingdome? For what a toy (to speake of) haue we depriued our selues of eternall felicitie?
aApoc. 3.11. [Greek or Hebrew]. Chrysost. in Matth. ••m. 24.Apoc. 3.11. 〈non-Latin alphabet〉. Chrysost. in Matth. ••m. 24.
bVide Thom. Sum. par. l a. 2 ae. q. 88. •. 4. Dura•d. in sut. l. 2. d. 33. q. 3. Al•x. Ales sum. p 1. q. 39. m. 3. a. 4. §. 1. & p•r. 2 q. 114. m. 3. [Greek or Hebrew]. Chrysost. in Matth. •om. 23.Vide Thom. Sum. par. l a. 2 ae. q. 88. •. 4. Dura•d. in sut. l. 2. d. 33. q. 3. Al•x. Ales sum. p 1. q. 39. m. 3. a. 4. §. 1. & p•r. 2 q. 114. m. 3. 〈non-Latin alphabet〉. Chrysost. in Matth. •om. 23.
3[Greek or Hebrew]; Ly••macl• apud Plut. in ap p••b. vel u•idem in prac. salubr. [Greek or Hebrew].〈non-Latin alphabet〉; Ly••macl• apud Plut. in ap p••b. vel u•idem in prac. salubr. 〈non-Latin alphabet〉.
The latter clause whereof, containing a free and a large promise, 1annexed to the precept, which hitherto we have handled, albeit it might well minister much matter of further Consideration, 2yet for the present we will consider it only, as a Motive, in its several branches, to induce to, and enforce on us, such constant fidelity, and faithful perseverance, as we have showed to be here required.
The latter clause whereof, containing a free and a large promise, 1annexed to the precept, which hitherto we haue handled, albeit it might well minister much matter of further Consideration, 2yet for the present we will consider it onely, as a Motiue, in its seuerall branches, to induce to, and enforce on vs, such constant fidelitie, and faithfull perseuerance, as we haue shewed to be here required.
1. He that promiseth,1 it is dChrist. I will give. I will give that have power to give; that have ability and authority so to do.3eI will give thee all these, said he sometime to our Saviour, who had no power to make good what he said: But he that speaketh it here, is able to perform what he here promiseth. fAs I have received power, so I will, saith he, give them power. For gall power is given me in heaven and earth. 7And, hTo him therefore that overcometh, will I give to sit with me in my Throne; as I have overcome, and sit now with my Father on his Throne.
1. He that promiseth,1 it is dChrist. I will giue. I will giue that haue power to giue; that haue abilitie and authoritie so to doe.3eI will giue thee all these, said he sometime to our Sauiour, who had no power to make good what he said: But he that speaketh it here, is able to performe what he here promiseth. fAs I haue receiued power, so I will, saith he, giue them power. For gall power is giuen mee in heauen and earth. 7And, hTo him therefore that ouercommeth, will I giue to sit with me in my Throne; as I haue ouercome, and sit now with my Father on his Throne.
Again, I will give, who am iAmen, True and Faithful. He that is faithful to me, shall find me faithful to him. kLet us keep the profession of our hope without flitting and wavering, saith the Apostle, for he that hath promised is faithful. What he saith, he will make good: he will perform what he hath promised. He will do it? Yea, he hath done it. He is not like that Antigonus, whom they used to call lAntigonus that would give. He will give; and he hath given. We tread but in the steps of those that already mhave inherited these promises.5
Againe, I will giue, who am iAmen, True and Faithfull. He that is faithfull to me, shall finde me faithfull to him. kLet vs keepe the profession of our hope without flitting and wauering, saith the Apostle, for he that hath promised is faithfull. What he saith, he will make good: he will performe what he hath promised. He will doe it? Yea, hee hath done it. He is not like that Antigonus, whom they vsed to call lAntigonus that would giue. He will giue; and he hath giuen. We tread but in the steps of those that alreadie mhaue inherited these promises.5
3. He will give. What he doth, is of free gift, not of due debt. Such is his goodness, that though *we owe unto him whatsoever we do or can do, nnor can we claim ought as of right from him for all that we do for him; he oweth us not so much as thanks, as ohimself else-where showeth, for it: yet pof his mere bounty he will not suffer us ⟨p. 28⟩to go unrewarded;5 but of his free goodness will give us, what we could not otherwise require.
3. He will giue. What hee doth, is of free gift, not of due debt. Such is his goodnesse, that though *we owe vnto him whatsoeuer we doe or can doe, nnor can wee claime ought as of right from him for all that we doe for him; he oweth vs not so much as thankes, as ohimselfe else-where sheweth, for it: yet pof his meere bountie he will not suffer vs ⟨p. 28⟩to goe vnrewarded;5 but of his free goodnesse will giue vs, what we could not otherwise require.
pO magna Dei b• nitas, cui cum pro conditione reader d•beamus obsequia, ut servi Domino, famu•• Deo, subiecti potenti, mancipia redemptori, amicitiarum nobis praemia repromittit. Aug. de •erb. Dom.O magna Dei b• nitas, cui cum pro conditione reddere d•beamus obsequia, vt servi Domino, famu•• Deo, subiecti potenti, mancipia redemptori, amicitiarum nobis praemia repromittit. Aug. de •erb. Dom.
12. The Gift, or the thing promised, it is qa Crown; it is ra Kingdom. *Who would not strain hard for a Crown? “Who would not endure much for a Kingdom? Who would stay by the way, or give over ere he came at it, if he saw a Crown at the goal, and were sure to have it, if he held but out, till he came there?
12. The Gift, or the thing promised, it is qa Crowne; it is ra Kingdome. *Who would not straine hard for a Crowne? “Who would not endure much for a Kingdome? Who would stay by the way, or giue ouer ere he came at it, if hee saw a Crowne at the goale, and were sure to haue it, if hee held but out, till he came there?
*[Greek or Hebrew]. Euripid. Phoeniss. Nam si violandum est jus, regnandi gratia violandum est. C•c. offic. l. 3.〈non-Latin alphabet〉. Euripid. Phoeniss. Nam si violandum est jus, regnandi gratia violandum est. C•c. offic. l. 3.
“Perpessi sunt exercitus inopiam rerum omnium, vi• erunt herbarum radicibus, & dictu foedis tulerunt famem. Haec omnia passi sunt proregno, & (quô magis mir•ris) alieno. Sen. op. 17.
3. This Crown, it is sa Crown of Life. It is not like the Crowns that worldly Kings wear, that cannot tfree them from diseases, much less save them from Death. 3They may die, and udo die, for all their Crowns, and return to their dust. But this is a Crown that giveth life to him that hath it. It is a Crown that keepeth him in life that weareth it.
3. This Crowne, it is sa Crowne of Life. It is not like the Crownes that worldly Kings weare, that cannot tfree them from diseases, much lesse saue them from Death. 3They may die, and udoe die, for all their Crownes, and returne to their dust. But this is a Crowne that giueth life to him that hath it. It is a Crowne that keepeth him in life that weareth it.
4. The Life that this Crown giveth (though it be not expressed here) is xan eternal, an everlasting life. yThey strive for a corruptible, we for zan incorruptible Crown, saith St Paul. It is a Crown or aa garland of bAmarantum, or of Everlasting, saith St Peter, 6alluding to a Flower, or a Tuft rather, commonly so termed. Therefore so termed, because by it, as we are now ckept unto, so we shall hereafter be kept, and preserved in, a Kingdom dincorruptible, untainted, that never withereth away, reserved for us in the Heavens.
4. The Life that this Crowne giueth (though it be not expressed here) is xan eternall, an euerlasting life. yThey striue for a corruptible, wee for zan incorruptible Crowne, saith St Paul. It is a Crowne or aa garland of bAmarantum, or of Euerlasting, saith St Peter, 6alluding to a Flower, or a Tuft ra•ther, commonly so tearmed. Therefore so tearmed, because by it, as wee are now ckept vnto, so we shall hereafter be kept, and preserued in, a Kingdome dincorruptible, vntainted, that neuer withereth away, reserued for vs in the Heauens.
bEst spica purpurea verius quam flos. Mirum in eo gaudere decerpi & laetius renasci. Mi•eque, postquam defecere cuncti flores, madefactus aqua reviviscit & hibernas coronas facit. Summa eius natura in nomine est, appellato, quoniam non marcescat. Plin. hist. not. l. 21. c. 8.Est spica purpurea verius quam flos. Mirum in eo gaudere decerpi & laetius renasci. Mi•eque, postquam defecere cuncti flores, madefactus aqua reviviscit & hibernas coronas facit. Summa eius natura in nomine est, appellato, quoniam non marcescat. Plin. hist. nat. l. 21. c. 8.
All which laid together;1 the giver so able, so free, so faithful; and the gift it self so great; a Crown, of life, and everlasting life: so glorious and excellent an estate, ethat all that ever we do, or can endure here, is not worthy once to be named with it; should persuade and encourage us with all constancy and cheerfulness to go on and hold out in the faithful service of our Saviour, fwhatsoever it should cost us, though we should lose liberty, living, life by it, and all that ever we were worth; that so continuing faithful unto death, he may bestow upon us a Crown of Life.
All which laid together;1 the giuer so able, so free, so faithfull; and the gift it selfe so great; a Crowne, of life, and euerlasting life: so glorious and excellent an estate, ethat all that euer wee doe, or can endure here, is not worthy once to bee named with it; should perswade and encourage vs with all constancie and cheerefulnesse to goe on and hold out in the faithfull seruice of our Sauiour, fwhatsoeuer it should cost vs, though we should lose libertie, liuing, life by it, and all that euer wee were worth; that so continuing faithfull vnto death, he may bestow vpon vs a Crowne of Life.
1Conclusion. Use. Persuasion, and Encouragement.Conclusion. Vse. Perswasion, and Encouragement.
Now it is,1 I know, expected that I should, as the manner is, say, somewhat concerning our Christian brother deceased, to whose corps we perform now gthe last Christian office. It shall not be needful to say much of him to those that knew him, as I suppose the most here did. As Bernard saith of one Humbert; his whole life was ha real and vital Sermon of that, whereof you have had a verbal and vocal one now; to wit, of piety and godliness, of fidelity and faithfulness to his Lord and Master Christ Jesus. He had been an ancient Professor: nor was he one (as itoo many there are) that did stain and blemish his Christian profession, either by Unchristian courses, or undiscreet carriages; but by his pious and prudent behaviour rather kgraced and adorned it. It had pleased God to endow him with singular gifts and parts (for a private man especially) of understanding, memory, and speech; which he was not slothful or negligent to improve and employ, to the glory of Gods name, and lthe edification ⟨p. 30⟩of others: As the main course of his life and conversation, so his ordinary speech, conference, and communication being mseasoned with salt, savouring of sound sanctification, and such as might nminister much grace to the hearers. And albeit, God saw it good to afford him but a mean estate for othe things of this life, (he will stir up those, I doubt not, that pout of their religious disposition and affection to him, will do for those that he hath left behind him) yet he had made him qrich in grace; and by help of that grace he lived with that small pittance rmore cheerfully and comfortably, than many do with large and ample estates. Nor saw I him ever more cheerful, than in this his last sickness. As Ambrose said sometime when he lay a dying to his Millainers; sI have not so lived among you, that I am ashamed to live longer with you; nor yet am I afraid to die, because we have a good Master: And Martin of Tours being now near his end, when his friends stood abou• him, lamenting their loss of him, tLord, if I may do thy people yet any service, I think not much of my pains, thy will be done: So was it one of this blessed Servant of God his last speeches unto me, willing to be disposed of by God, though udesirous of departure in regard of his own good;
Now it is,1 I know, expected that I should, as the manner is, say, somewhat concerning our Christian brother deceased, to whose corps we performe now gthe last Christian office. It shall not be needfull to say much of him to those that knew him, as I suppose the most here did. As Bernard saith of one Humbert; his whole life was ha reall and vitall Sermon of that, whereof you haue had a verbal and vocall one now; to wit, of pietie and godlinesse, of fidelitie and faithfulnesse to his Lord and Master Christ Iesus. Hee had beene an ancient Professor: nor was he one (as itoo many there are) that did staine and blemish his Christian profession, either by Vnchristian courses, or vndiscreet carriages; but by his pious and prudent behauiour rather kgraced and adorned it. It had pleased God to endow him with singular gifts and parts (for a priuate man especially) of vnderstanding, memorie, and speech; which hee was not slothfull or negligent to improue and employ, to the glorie of Gods name, and lthe edification ⟨p. 30⟩of others: As the maine course of his life and conuersation, so his ordinarie speech, conference, and communication being mseasoned with salt, sauouring of sound sanctification, and such as might nminister much grace to the hearers. And albeit, God saw it good to affoord him but a meane estate for othe things of this life, (hee will stirre vp those, I doubt not, that pout of their religious disposition and affection to him, will doe for those that hee hath left behinde him) yet he had made him qrich in grace; and by helpe of that grace he liued with that small pittance
1The Testimony given to Mr ▪ William Winter deceased.The Testimonie giuen to Mr ▪ William Winter deceased.
lMany, I doubt not, may say of him, as Bernard of Humbert, Separavit à nobis dulcem ami•••, prudentem consil•arium, sor•ē auxiliarium: God hath taken from us, a sweet friend, a wise counsellor, a strong helper.Many, I doubt not, may say of him, as Bernard of Humbert, Separavit à nobis dulcem ami•••, prudentem consil•arium, sor•ē auxiliarium: God hath taken from vs, a sweet friend, a wise counseller, a strong helper.
looke not backe to see how many they haue out-stript, or how farre they haue gotten, but haue their eies fixed on those that haue got ground of them, and on the ground before them, that they are to measure, ere they can come to the marke. Let vs
how farre we are to goe, and how farre wee come farre short of that Christian perfection, that we should all striue and contend to attaine vnto. And as our Sauiour aduiseth vs,
cInstat equis auriga suos vincentibus, illum Praeteritum temnens. Horat. satyr. 1.
dMore viatorum nequaquam debemus aspicere quantum jam iter egimus, sed quantum superest ut peragamus: ut paulisper fiat praeteritum, quod indesinenter & timidè adhuc attenditur suturum. Greg. mor. l. 22. c. 6. Oblivis•ere omne praeteritum: & quotid•è inchoare tepu•a: ne pro praesenti die, quo debes servire Deo, praeteritum imputes. Pelag. ad Demetr.
eSummun illud bonum imitari •onemur: quod quantumvis quis in hac vita vires protenderit, neutiquam tamen consequi poterit. Stella in Luc. 1.
Propone profundi temporis vastitatē, & universum complectere: deinde hoc, quod aetatem vocamus humanam, compara immenso; videbimus quam exigu•m sit, quod optamus, quod extendimus. Sen. ep. 9•. Omnia humana brevia & caduca sunt, infinui temporis nullum spatium occupantia. Idem ad Marc. c. 20.
nUt non sit hîc necessarium Epicuri solamen illud, Si longus, levis est; Si gravis est, brevis est. Cic. Tuscul. l. 2. Sen. epist. 24. & 30. & 78. & 94. Moras & Julius in epigr.Vt non sit hîc necessarium Epicuri solamen illud, Si longus, levis est; Si gravis est, brevis est. Cic. Tuscul. l. 2. Sen. epist. 24. & 30. & 78. & 94. Moras & I•lius in epigr.
o2 Cor. 4.17. [Greek or Hebrew]. Chrys. de compunct. 1.2 Cor. 4.17. 〈non-Latin alphabet〉. Chrys. de compunct. 1.
nor giue ouer, say I, your fidelitie, that you owe vnto Christ; since that it hath so great recompence of reward.
more cheerefully and comfortably, than many doe with large and ample estates. Nor saw I him euer more cheerefull, than in this his last sicknesse. As Ambrose said sometime when he lay a dying to his Millainers;
I haue not so liued among you, that I am ashamed to liue longer with you; nor yet am I afraid to die, because we haue a good Master: And Martine of Tours being now neere his end, when his friends stood abou• him, lamenting their losse of him,
Lord, if I may doe thy people yet any seruice, I thinke not much of my paines, thy will be done: So was it one of this blessed Seruant of God his last speeches vnto me, willing to be disposed of by God, though
rQuod de Cratete Plut. lib. de tranq. [Greek or Hebrew].Quod de Cratete Plut. lib. de tranq. 〈non-Latin alphabet〉.
sNon sic vixi, ut •e pud•at intervos vivere: nec mori timco. qu•a bonum Dominum hab mus. Ambros. test• Paul •o in vita Ambr.Non sic vixi, ut •e pud•at intervos vivere: nec mori timco. qu•a bonum Dominum hab• mus. Ambros. test• Paul •o in vita Ambr.
tDomine, si adhuc topu•o tuo sum necessarius; non recuso laborem; f••t volu•tas tua. Sever. de Martin ep. 3. & Bern. serm. in fest. Mart.
