The sicke-mans comfort against death and the deuill, the law and sinne, the wrath and iudgement of God. Translated out of Frenche into English, by I.E.

The sicke-Mans Comfort a∣gainst Death and the Deuill, the Law and Sinne, the Wrath and Iudgement of God.

THe life of man st∣uing in this vale of misery, is enui∣roned and compas∣sed in round with mountains of infi∣nit calamities and tribulatiōs: wher∣of some are but incident to some parti∣cular men, other more common & gene∣rall to all: as Death, and diseases, which hasten and procure men to die; which a∣mate vs so much the more, when they come vpon vs, by reason they are so dan∣gerous, and by reason that we cannot a∣uoide them: for albeit that Kings, Em∣perors, Princes, and other Potentates may preserue themselues for a while from the danger of diseases, and preuent hem by the helpe of God, vsing such

good and lawfull meanes, as he hath gi∣uen them for their comfort and preser∣uation: yet without exception not one, no not one is found amongst them, that can saue, or may exempt himself, but he must die: first or last, either in battaile by the sword, or in his bed, by sicknes: or els, by such accident, as the diuine proui∣dence of God hath set downe before hee was borne. Dauid could tell vs this, in many places: in the 82. Psalme, where* 1.1 he speaketh of Princes: I haue said, ye are Gods, and ye are all children of the most high. But yee shall die like men, and fall like one of the Princes. And in another place: There be some that put* 1.2 their trust in their goods, and boast themselues in the multitude of their riches. But no man maie deliuer his brother, nor make agreemēt with God for him: for it cost more to redeem his soule, so that hee must let that alone for euer: Yea though he liue long and see not the graue. For hee seeth that wise men also die, and perish together as well as the ignorant & foolish, and leaue their riches for other, whō they

haue not knowne. And in another place he speaketh of the ende and condition of all men in generall: What man is hee,* 1.3 that liueth, and shal not see death, and shall deliuer his owne soule from the hand of Hell? And againe in the next Psalme following: Thou turnest man* 1.4 to destruction. Again, thou saist, come again ye children of men. We sée then, that it is Gods decrée and ordinance in∣uiolable, that all men that come into the worlde, come but conditionally, n•…•…t to make any long tarrying, as the Trées which are fastned déepe within the earth by the rootes, and haue a long time of a∣bode graunted them: but to passe away swiftly, as dooth the Current of a run∣ning Riuer, and to be gone, assoone as it* 1.5 shall please the Lord to call them away againe. And for all that (as the Prophet saith) we séeke to come to composition with Death, or to haue some daies of truce and respite to delaie his comming: yet we sée daily our date is out, and the daie of our assignation is soone expired, when we must appeare before the dread∣full Iudge at a certaine houre, and at

the same instant wee must heare from his own mouth the sentence definitiue,* 1.6 either of life or Death, for euer irreuo∣cable. What shall we then doo? we must first and chiefly haue a care, not as Aza* 1.7 had, to séeke out skilfull Phisitions, to take the potions and drugs that they shall minister, to saue vs from sicknes, which otherwise would be incident vn∣to vs: nor as Mithridates had, to kéepe in store many preseruatiues and medi∣cines, for feare of empoysoning by our familiar friends: we must not prouide a braue and goodly Horse, a swoord of the* 1.8 best and trustiest making, an armour of proofe, to put our trust therin, as though these coulde saue vs from the hazarde of the battaile. For all this cannot infringe the ordinance of God, nor once saue vs from his anger, nor any iote turne away from vs the effects and execution of his diuine will. But the chiefest care and consideration that we must haue, if we either meane to preuent the mischiefs, which may be fall vs hereafter, or reme∣die those which are happened vnto vs alreadie, is humbly to desire, and dili∣gently

to séeke for the grace and fauour of God, which is the most soueraign and readiest remedy that men may finde for the spéedie redresse of all calamities and aduersities, where with they shalbe afflicted. Now for that I am earnestly entreated by some of my brethren and friends to select and set downe in wri∣ting certaine places of holy scripture, for the comfort of such as be sicke, to streng∣then them against the horrours and ap∣prehensions wherewith they are com∣monly saised, as well of their sinnes and offences, as of Death, of the Diuell, and of the displeasure & iudgement of God, which are more horrible a great deale,* 1.9 then al the other. Finding my self bound hereunto by Christian charitie, by the band whereof all the members of Chri∣stes bodie are firmely linked together: and knowing besides that it is a péece of the charge, that God hath laide on the neckes not onely of the Ministers of the Gospell: but also of the Superinten∣dents, which are ioyned with them for ayders and fellow-helpers: I would in no wise make refusall, to satisfie my bre∣thren

in this their request: although I know well inough, that many of my fel∣low-labourers, on whom God hath be∣stowed greater talents, might be better spared, and were fitter to be employed in this busines, then my selfe: neuerthe∣lesse, seeing that the members in what ranke or degrée so euer they bee, ought not to refuse any labour or seruice for the bodie, if it lie in their power to doo, I will attempt by the helpe of God, to doo that I am able, by his grace, to content and satisfie them in their desire. Omitting then many other kinds of af∣flictions, by the which it pleaseth God to chastise and kéepe vnder his children, let vs speake here onely of Sicknes and Death, and set downe summarily consolations fit for the purpose, to in∣struct and kéepe men in vre, to abide pa∣tiently their sicknes and diseases: the which are not casuall things, and mat∣ters of méere chaunce, now happening to one, now to an other, by rash and vn∣aduised rencountre: but we must thinke that they are al sent vpon vs by the pro∣uidence of God.

And although the endes and occasi∣ons of Sicknes be diuers, yet the Au∣thor is alwaies one, & is the same, who is the giuer of all health and welfare. For from the mouth and ordinance of God (as saith Ieremy) procéedeth good* 1.10 and euill, which is contrary to good. And there is none euill (as Amos saith) be it within the Citie or in the field, but it commeth from God. So then as peace and warre, pouertie and riches, libertie and imprisonment are from God: so in like maner are health, & sicknes. Dauid in all his anguishes confesseth this: For in the sixt Psalme hee saith: O Lorde* 1.11 rebuke mee not in thine anger, neither chastise me in thy sore displeasure. Ac∣knowledging that the anguish and sick∣nes wherewith hee felt himselfe so grie∣uously afflicted, was the very pricking and working of Gods displeasure, whom he knew he had sore offended. Hée saith as much in another Psalme: Thine ar∣rowes* 1.12 haue light vpon mee, and thine hand lieth vpon mee. And in the two and thirtie Psalme, Thy hand is heauy vpon me daie and night. And againe in

the 39. Psalme, I was dumbe and spake nothing, I kept silēce euen from good, and my sorrow was more stirred. My hart was hot within mee, and while I was musing the fire kindled, &c. Eze∣chias* 1.13 & Iob likewise doo attribute their sicknes to none other but to God. And Iob saide, that in the very stinch that* 1.14 came from his flesh halfe-rotten, and in the multitude of lothsome wormes that issued from his bodie, he still beheld but one hand of his Sauiour to touch him, to the ende hee might heale him againe with the other. The very Heathenish Infidels haue somtimes acknowledged that their Sicknes and diseases procée∣ded from none other cause but from God, who then punished them because of their offences. As Pharao and his fa∣mily* 1.15 in the daies of Abraham, the Egyp∣tians in the time of Moyses, & the Phili∣stians in the time of Samuell, when they kept the Arke of Couenant cap∣tiue and prisoner in their owne country, after they had takē it in the war, where∣in they vanquished the children of Isra∣ell. We must then conclude, that disea∣ses,

and generally all afflictions and ad∣uersities doo come from God, who dooth nothing but with great iustice and by* 1.16 his heauenly wisedome. For all his ac∣tions are so well directed, that nothing may be found in them, but is done with waight, number and measure, and for great reason, although the cause thereof be sometimes vnknowne to vs. As then the Goodnes, the Power, the Wisdome, the Iustice, the Equitie, Constancy, and veritie, which appeare in all the works of God, are the motiues and causes why we allow of them and praise them: So confessing all these vertues in our sick∣nes and other aduersities, which are the handyworke of God and of none other, ought we not to take them in good part, and to arme our selues with this faith and holy cogitation against the impati∣ence and murmuring of our hart, which doth pricke and prouoke vs to stomake, and be angry with God, yea and some∣times to blaspheme his holy name hor∣ribly, when he will not doo as we would haue him, and fulfill the wicked and dis∣ordinate desires of our sinful flesh, which

if he should do, he should become like vn∣to* 1.17 vs, who are but flatterers and dissem∣blers of our owne vices and abhomina∣tions. Contrariwise to become holy, good and vertuous, we must labour to be like vnto him, and to submit all our desires and will vnto his wil. For other∣wise we are indéed but hipocrites, and although that in our praiers wée craue and desire that his will bee done, our* 1.18 hart dooth secretly make our mouth bée found a liar, and doth by and by tell vs in our eare: ha, hipocrite that thou art, if thou mightest choose, thou hadst rather haue thy own wil to be done, then Gods will. When a man speaketh to vs of Gods prouidence, and asketh vs, if euery thing that God dooth, be good, and well done, we can tell him by and by, it is: and so we say to our neighbors & friends, when we sée them in any anguish or af∣fliction, to giue them the best comfort and counsel that we can, and for the best and spéediest remedie, we tell them then, it procéedeth from the prouidence & will of God. But when it commeth to the point to apply it to our selues, we doo as

Phisitions, who can minister good medi∣cines, and giue skilful counsel to others, but will follow none themselues. Ne∣uertheles there is nothing so néedefull and wholesome for vs, as to occupy our selues daily in meditating of the proui∣dence of God, and to acknowledge that it guideth, gouerneth, and disposeth all thinges: to the ende, that beholding al∣waies the workeman in his workeman∣ship, we may by and by like of it, and al∣low it, knowing that he letteth nothing go out of his shop, before it be throughly polished, well trimmed, perfect and ac∣complished, as it should be in all points. And if we giue such credite to cunning Artificers, to accept of their workeman∣ship, so soone as we sée their marke, shall we doo so great iniury to God, as not to allow and estéeme of his workes, wher∣in we sée the markes and prints of his bountie and iustice so euident and appa∣rent to the eies of all men?

Uery true it is, that that which doth come directly from his bountie, pleaseth vs better, then that which procéedeth from his rigour & iustice: as is séene in

the workes of Nature, some séeme more pleasant and delectable then other some: the day is more comfortable to vs then the night, the sommer more pleasant then the winter, the sunshine and cleare weather maketh vs a great deale glad∣der, then the blacke, pitchy, darke, rai∣ny, and stormy season dooth. So when God smileth vpon vs, and sheweth vs the light of his countenance, and by his milde and gratious dealing towards vs, dooth cherish and make much of vs, em∣bracing vs with his mercy on euery side, multiplying without cease his graces vpon vs, and euery day endewing vs with some new benefit (as the Prophet* 1.19 saith) that without doubt is farre more acceptable vnto vs, then when he shew∣eth vs his sterne and frowning lookes, & makes vs feele the rigor of his wrath, and the sting of his Iustice. Did not Da∣uid* 1.20 take greater pleasure in hearing the goodly & large promises that God made* 1.21 vnto him, to establish him in his king∣dome, and to giue it to him and to his children for euer, to giue him victory o∣uer all his enemies, the which were as

thicke in euery corner, as the dust in the* 1.22 market place, to make his fame and re∣nowne to flie and resownde in all quar∣ters amongst strange Nations, to heare God with his owne mouth say, that hée* 1.23 had found him a man after his own hart, to consider how God tooke and chose him euen from his shéepe, to exalt him aboue all the houses of Israel, and how God, did (as it were) degrade altogether the house of Saul, to enrich and adorne him with their spoiles, hauing none other reason to doo all this for him, but of his méere grace and good will. I aske you then, whether these so great and euident tokens of the bountie and mercy of God towards him, were not farre easier to be disgested, then the grieuous reproches that he made him of his ingratitude af∣ter his fall? And the fearefull threat∣nings* 1.24 that he vsed to discouer and pub∣lish openly all his offence? to make mur∣thers and bloodshed abound in his house? and that the honour of his wiues should be stained by his owne sonne? And yet notwithstanding such executiōs of gods iustice were verie hard, and a burthen

for him almost insupportable: yet did he endure all things patiently, and submit himselfe wholly to the will of God, assu∣ring himselfe of his mercy (of the which* 1.25 he remembreth himselfe alwaies in his iudgements) that the burthen, which he would laie vpon him, should not bee to cast him downe vtterly. Wée haue one notable example of his patience & hum∣ble obedience that hee resolued to yéelde vnto God in all his aduersities, when with so modest & milde a spirit he suffe∣red y^e vile & opprobrious iniuries where∣with Semei reproched him, when hee was constrained to fly in all hast, and to forsake the Citie of Ierusalem, to saue* 1.26 himselfe from the conspiracie that his sonne and all his people had wrought a∣gainst him. For the principall cause, that made Dauid so milde and patient, was, that he did referre all the presump∣tuous insolency, and sawcines of this li∣tle Puppy, to the prouidence of God, who had raised him vp to gréet him with these iniurious wordes, to make him humble, and to make triall of his pati∣ence & vertue. And what was the cause

wise, that Iob after so manifolde and* 1.27 great losses of his goods and children, and finally of the health of his body, did blesse and praise God so sincerely and hartily, as euer he did before in time of his pros∣peritie, and euen then when he had his harts desire, but a speciall care that hée had of the prouidence of God, the which he did contemplate and behold stedfastly in all his miseries, that he might receiue them from his hand as his blessings and speciall fauours, that he bestoweth vpon his dearest and best beloued children? Thē it is not inough that we beleue that all sicknesses and diseases are sent from God: but we must belieue that all their circumstances come from him also: as if they be grieuous and tarry long with vs, if they be loathfull and full of paine and languishing, and sometimes if they be incurable, so that by reason of their contagion, they cause our friendes and kinstolke to refraine from visiting and comforting vs, and insomuch that wee can haue no remedy, no more then had the poore woman, which had an issue of* 1.28 blood for the space of twelue yeares, and

the poore man that béeing saised and be∣nummed* 1.29 with a palsie all ouer his bo∣die, kept his bed 38. yeares, and in al that space could neuer get any remedie. We must then attribute all this vnto God, and thinke that he is iust and frée to di∣sperse the goods and euils, which he ta∣keth out of his treasury, to bestow them where he thinketh best, and in such por∣tion and measure as pleaseth him, so that no man may complaine iustly of him, or demaund of him by any reason, wherefore he dooth thus or thus.

After that wée be fully resolued in our mindes, that not onely all sicknesses and diseases, but also all other harmes and euils whatsoeuer doo procéede from God, who pleaseth by his prouidence to send them for our chastisement, hauing alreadie gathered some comfortable say∣ings to encourage vs withall: now for our better comfort wee must consider, who this God is, that dooth send vs these afflictions, & how néere vs he is: for it is not such a God, as these Gods are, whō* 1.30 the foolish Heathen people doo adore, and are nothing at all indéede, vnto whome

they addresse themselues, they cannot sée at all with their eyes, nor heare with* 1.31 their eares, nor smell with their noses, nor tast with their tongues, nor speake with their mouthes, nor take or giue with their hands, nor walke with their féete, and to be short, they can neither do good nor harme: For they are not so much as mortal, as are men and beasts, but things altogether dead, which haue in them no sense, no vnderstanding, no mouing, no féeling, or force at all. But the God, in whome we beleeue, is the Creator of heauen and earth, who ma∣keth by the only powrable vertue of his word all things that are in this world to liue and die, and to breath againe: who with one of his fingers doth measure the earth, and hold it vp with the tip therof, as it were with a fishooke: who know∣eth the number and the names of all the starres, who calleth the things that are not, as if they were: who carryeth the keyes of life and death, who is infinite in himselfe, and all his vertues are in∣finite: for his bountie, mercie, wisedom, iustice, and veritie, are so incapable and

incomprehensible, that their longitude, can no more be fadomed then their lar∣gitude, nor their largitude can no more be measured then their profunditie, which are past all length and largenes, all height and deapth, all count and ca∣pacitie.

Now this good and great God, is not* 1.32 farre from vs, neither by his presence, nor by his affection: he is in vs as in his owne Temple to sanctifie vs, he is about vs, to garde and keepe vs with his fa∣uour, & to hyde vs vnder the shadowe of his wings. He is dwelling in vs, as in his owne house to guyd and gouerne vs, to enrich vs, to garnish and deck vs vp: our thoughtes and hearts are his galle∣ries wherein he walketh and taketh his pleasure, there talking with vs by holye thoughts & inspirations, that he doth put in our mindes. And although that he fill both heauen & earth, & that the loue that he beareth to all his creatures, be the* 1.33 cause that he aid & assist them, prouiding al things necessarie to nourish & preserue them: Neuertheles herein is his tender loue most of all seene, in that he hath so

much honored vs, & born vs so great good will as to espouse vs, & to comoigne and vnite vs so vnseperatly with himselfe, & by the means of such an vnion to receiue vs into his fellowship to be partakers of all his graces, gifts, & benefites for euer. Euen so then, as a woman which per∣ceiueth her selfe entirely beloued of her owne husbande, neede not feare that he wil at any time misvse her: so ought we to assure our selues, that God who doth loue vs aboue measure, cannot do or suf∣fer to be done to vs any thing that shall not be for our benefit. For if then when* 1.34 wee were enimies (as saith S. Paul) wee were reconciled to him by the death of his sonne, much more beeing alreadie reconciled wee shall bee saued by his life. Is there anye thing to be imagi∣ned more absurde, then to thinke that GOD, who is the soueraigne good, can be the Author of anye euill? Or* 1.35 can wee haue from one Fountaine or spring, both salte water and sweete water?

The heretikes, as Marcion and the Manichees, to shewe that they had such

blasphemie in horror and detestation, would establish two principles: the one of life and light: the other of death and darknesse, perswading themselues by* 1.36 no meanes, that from God, who is the fountaine of life & of all felicitie, might proceede any miserie or affilction: wher∣in they were not deceiued, but in this onely, that from a good Maxime they drewe a naughtie conclusion: For in trueth, the good in so high degree as God is, that is to saye, soueraigne and infi∣nite, cannot produce any euill, no more than fire can any thing that is colde: light, darknen: or life, death. And the reason is, because God, after that he had created the world and all that therein is contained, & considered throughly all the workemanship of his hands, beare wit∣nes that they were all perfect good. And this is not simply to be vnderstood of all things that God created and made, but it extendeth also to all things that God doth, without any exception.

For séeing that God is alwayes like* 1.37 to himselfe, and that in him, as Saint Iames sayth, there is no changing at all,

no not the least shadowe of alteration: and as his bountie is eternall, so at all times can it produce nothing but good workes, and doe those things that are good. And this is the reason which he gaue, aunswering by his Prophet to the people, who complained of the grieuous* 1.38 calamities that did ouerpresse them: that he was by no meanes the causer there∣of: as for him, he onely had procured their benefit and safegard, but that they were cause of their owne ruine, and of all the desolatiōs that happened to them in their countrey. For as the fire kin∣dleth* 1.39 but fire, and other things sembla∣bly do produce things of their own qua∣litie and nature alike, so doeth God to, from whom can proceede none euill be∣cause he is perfectly good. But then wil some man saye: why, sicknes and dis∣eases, famin, pouertie, dearth, & warres, are not these euils & plagues that God doth sende vpon vs, and is not he then the author and causer of them? God sen∣deth them in deede, as well vpon the good as the bad: on the one, to punish their sinnes, which is a verie good déede,

and a deede of Iustice: on the other to trye their patience, or to bring them to repentance. Thus if we would be good seruants and fitly applye these sicknes∣ses that God doeth send amongst vs, re∣ferring them to their right ende, wee should reape thereby much profit & ma∣ny goodly instructions. First then there is nothing so needefull, as to knowe our owne sinnes, the corruption and vice that is in vs, to the ende wee may hum∣ble our selues before God, and dispose our selues to beseech and seeke his grace and fauour, the onely meane whereby they may be remitted couered and hid before him, that so wee may auoide and escape his iudgement, and the condem∣nation which otherwise shall be appoin∣ted for vs, if our sinnes be not pardoned. But wee are so naturally blinded in our owne iudgement, by reason of the exces∣siue selfeloue that we haue in our selues, which doth blindfolde our eyes that wee cannot perceiue nor discouer the ma∣lice, hipocrisie, false dealing, pride, vani∣tie, defyance of one another, iniustice, impietie, idolatrie, inhumanitie, and all

this lumpe of wickednes which lurketh in our heart from our birth, & hatcheth euery day more and more, as occasions shall serue to commit euil. For although we séeke to keepe close for a while the malice which we haue conceiued in our hearts as women do, which say they are not with chyld, till their bellie begin to swell, and til the daye of their deliuerie drawe neere, and then they must needes confesse that which before they stoutly denyed: So doe wee neuer confesie our sinnes vntil wee be by manifest proofes conuinced, and yet then wee stand to de∣bate and diminish still some thing from the enormitie of our faultes and offen∣ces, whereof we haue a notable exam∣ple in our first Parents, who when they stood before the face of God (from whom* 1.40 nothing maye be concealed or hidden) their owne consciences accusing them, yet they sought by all craftie means they could, to counterfait and laye one from another the fault that they had commit∣ted, & coulde not be induced, neyther by the feare and reuerence of God, who being present spake vnto thē, neither by

the accusation and witnes of their own consciences which vrged them sore on euery side, but to confesse clearely and without any doubling, their disobedi∣ence, their ingratitude and ambition, by the which they were cast headlong from the happie & blessed estate wherein they were a little before. Whereby we may see how harde a matter it is for men to acknowledge and confesse their sinnes sincerely and without hipocrisie. Wee may see also by the Patriarches, who* 1.41 dissembled all their wickednes, & cruell, and inhumaine-conspiracie that they had wrought against their poore brother, which they neuer acknowledged til they were constrained by the anguish and di∣stresse, into the which God brought them, to make them remember & call to minde. And how long time was Dauid a sleepe in his sinne, and neuer once thought vpon it, till he felt the hande of God touch him so sore, & that he found himself almost intrapped of his enimies, as he confesseth himselfe: Thy hand is* 1.42 heauie vpon mee day and night, & my moisture is turned into the drought

of Summer. Then I acknowledged my sinne vnto thee, neither hid I mine iniquitie: for I thought I will confesse my selfe my wickednes vnto the Lord, and thou forgauest the punishment of my sinne. And Saint Peter, after that he had so often times denyed his maister, swearing and cursing himselfe if he euer had knowen him before: had he not per∣seuered still in his sinne, and abandoned himselfe wholly from the Church of God, as Iudas did, and many other Apo∣stataes which do so daily, if Iesus Christ had not cast his eye vpon him, & by his looking vpon him, pearced so déep with∣in his conscience, to make him feele and bewaile his sinne? And likewise S. Paul,* 1.43 who like a madde & raging beast, ranne about euery where, seeking to kill and slaie all the poore Christians he could come by, in what case had he beene if he had not repented him of his sinnes? But contrariwise had he not persisted in his* 1.44 obstinacie and hardnes of heart to waste and scatter the flocke, had not the strong and mighty arme of the shepheard, w•…•…o watched carefully to saue his flock, stopt

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him of his iourney and kept him short, by force, making him to acknowledge & perceiue the great hurt and iniury he did to the poore sheepe. By these few ex∣amples wee may easily perceiue, that men, although they beouer whelmed and filled with an infinite number of sinnes, yet they cannot acknowledge them, or haue feeling of them, if God do not giue them the grace to set them before their eyes. And this is the reason that in ma∣ny places of holy Scripture Repentance (which partly consisteth in the know∣ledge and displeasure that man concea∣ueth of his sinne) is called the gift of* 1.45 God. For as we cannot know God, nor those good thinges which wee ought to seeke in him, and to hope for from his bountie: if first we be not lightened in∣wardly by his holy spirite, and outward∣ly instructed by his holy worde: So we cannot well knowe our selues, nor tho∣roughly sound out the vice and mischiefe which lyeth lurking in our hearts, if the spirite of God doe not giue vs eyes to behold our selues in the mirrhour of his Lawe. For to beholde our selues per∣fectly,

and to see what is within vs, we cannot doe naturally, no more then the olde foolish woman Lamia could, whom Fables report to haue had once two eyes, but because shee woulde see no∣thing in her house shee pulled them both out, and cast them both out of dores, to goe spye and marke all that was done at her neighbours houses. And to this agreeth verie well the Fable of Esope, who saide, that euery man carryeth a Wallet vpon his shoulder, and in the hinder parte we put our owne faultes, to the ende wee maye neuer see them: and in the former parte, wee carrye our neyghboures faultes, to the ende that by seeing of them wee may finde some matter to speake yll of them and slaunder them.

But it is a meruaylous thing that our sinnes shoulde be diseases so grie∣uous, so daungerous, and so mortall, and yet that they shoulde bee so little perceiued and regarded of those that are infected therewith: For wee see how Idolaters, hypocrits, ambitious, a∣uaritious & voluptuous persōs are mery

and frollicke without any signe or con∣ceit of sorrow to complaine in any wise of their maladie. And more then that, the Idolater neuer taketh greater plea∣sure, then when he beholdeth, kiss•…•…th & adoreth his Idoll. Againe, the hipocrite is neuer better content, then when by the shewe of some counterfait vertue he can come to in•…•…nuate himselfe into the good opinion of some, and so get reputa∣tion and fame to be vertuous and godly. And others thinke themselues neuer more happie than when they haue the full fruition and peaceable possession of the honours, riches and pleasures of this world which they desire so much: & the cause of all this is, that they feele not their sicknes, the which is by so much more dangerous. For as among the diseases of the body none are more pernicious than those which bring least dolour and paine, as are the Palsies, Letargies, apoplexies, and other colde Cathars and tetters: for they are for the most part vncurable. This made an an∣cient father say, that he desired not to be sicke at all: but if it chaunced that he

were sicke, he desired also to haue some feeling of his disease, giuing vs to vn∣derstand thereby, that there is nothing more daungerous then to be sicke, & not to perceiue or thinke it. What shall we then saye to our selues, who neuer think that we are so vicious as we are, and yet we can thinke well ynough that we are farre more vertuous th•…•…n we be either? For we neuer ballance and wey our vi∣ces and our vertues, but with false weightes and measures. For when we weigh our owne vices we take a verie light waight, but we take one that is somewhat heauier for our vertues, the which we esteeme alwayes to be grea∣ter then they be, by reason of this furi∣ous fantasie or selfe loue which dim∣meth our eyesight and iudgement. And euen as the mistes and vapours which rise from the earth towardes the eue∣ning or morning, beeing opposite be∣tweene the Sunne and vs, make the Sunne to seeme a great deale bigger then it is: So when wee do contem∣plate our owne vertues cleane through this selfe loue of ours, which doeth so

blinde the eyes of our iudgement, wee suppose them to be farre greater and per fecter then they are in deed. What must we then doe to correct and amende this false iudgement of ours, whereby wee esteeme our selues to be more vertuous and a great deale lesse vicious then in deede we be. We must learne to knowe our selues, and therefore must medi∣tate in the lawe of God day and night, directing by it all our thoughtes, our af∣fections, our wordes, our deedes, and in summe, the whole estate of our life, as by a right and true rule, by the which we ought to measure the same. But for that wee are Treuants and negligent scholers, and for that we do not our de∣•…•…oyre wholly to apply our selues to this studie, God as a good scholemaster, care∣full for the profite of his children and scholers, is faine to take his rodde often∣times in hande, to awake vs and set vs forwarde, and by sickenes and other mortifications of our flesh, to make vs knowe the vile corruption that lyeth hidden within vs. For there is no∣thing that holdeth vs better vnder the

obedience of Gods holye will, then good discipline (as Esay saith:) Let men learne righteousnes, when the iudgements of* 1.46 God are vpon the earth. And Dauid saith: Before I was afflicted I went a∣straye, but now I keepe thy law. And by and by he saith againe: It is good for me that I haue beene afflicted, that I may learne thy statutes. It is then ve∣rie expedient for vs to haue some sicke∣nes and aduersities if we can tel how to vse and apply them wel: for they make vs know and feele our sinnes, as on the contrary side, health and prosperitie doe make vs cleane forget them: for then, when in the flower of our age wee are healthfull and lustie, & all things laugh and smile vpon vs, we thinke vpon no∣thing but skip and fetch gambols as yong Fawnes and other beastes doe. If any man would come neere vs to giue vs good counsell, hee shoulde loose his paine: for there are none more backe∣warde, more vntamed, more highmin∣ded, and more vntractable than men tytled and fauoured by Fortune, and •…•…uffed vp by her prosperities.

That which God reproched the people withall by his Prophet: How often* 1.47 haue I spoken vnto thee in thy prospe∣ritie, but thou wouldest neuer once* 1.48 heare: and this hath beene thy fashi∣on from thy youth vpward. And Salo∣mon speaking of the propertie of the foo∣lish, saith that, it is their ruyne and vn∣doing. Certeinly it is verie hard (as Xenophon saith) that a man should be wise and wealthie all at once, and that being lifted vp to the top of honour, and a bounding in riches and pleasures, to confesse himselfe to be dust and ashes, as* 1.49 Abraham did, or to be nothing but va∣nitie, as Dauid did: but farre from this God wot, the riche men when they are in the prime of their riches and prospe∣rities, they thinke themselues to be som Gods or else demie Gods: so did Senna∣cherib, Nabuchodonozor, Antiochus,* 1.50 Theus, Xerxes, Alexander, king He∣rod, & Domitian, who became so proud, presumptuous and high minded, because of their prosperitie, that they woulde make themselues equall with God. Phillip king of Macedonia considering

this, to the end he might not by the hap∣pie successe of his affaires fall into anye such insolencie, commaunded a groome of his chamber to saye vnto him a lowde euery morning as soone as he waked, (Phillip) Remember thou art but a mortal man. And sure he did very wise∣ly, foreseeing how slipperie a thing pro∣speritie is, which doeth make men straight drunke, and lulleth them fast a sleepe, sooner then any sweete wine, when they drinke it, or the noyse of a soft winde that bloweth within their hea∣ring, when they are readie to fall a sléep. The sicknesses then, which do awake vs and make vs confesse what our estate is, and that sinne is the chiefest cause that doeth engender them, are verie whole∣some and needefull for vs, and we ought to take them for warnings that God doth send, to make vs remember him, & to do our endeuour to seeke for him, and such things as appertaine vnto him, which thing we shall do, if we confesse first before him our faultes from a con∣trite* 1.51 heart, altogether hūbled & brought downe with the inwarde feeling of his

anger, and with a deepe displeasure that we haue offended him so grieuously, af∣ter so manifold benefites, graces and fa∣uours receiued at his hands, in so great aboundance that we cannot so much as number & count them, much lesse com∣prehend them. Here is then liuely to be touched and pricked with the apprehen∣sion and feeling of our own ingratitude, we must call to minde, how that being created after the image and likenes of* 1.52 God, and by this meanes honoured a∣boue all the other creatures of the earth, without hauing any respect to the ho∣nour and dignitie, wherein he had pla∣ced vs, we haue not only blemished and changed his image, but almost altoge∣ther defaced and quite blotted it out,* 1.53 wholly swaruing from Iustice, holines and veritie, which are the vertues, by the which we may resemble him, for to followe the errours and vanities of this worlde, the foolish desires, and inordi∣nate lustes and concupiscences of our flesh, to followe our owne wayes, and to be briefe to represent in all the course and state of our life, the verie portrai∣ture

and image of the diuel. After that he had taken vs out of the darkesome pit of ignorance, wherein we were bu∣ried, and made shine ouer vs the bright∣nes of his face by the liuely preaching of his Gospell, and by the knowledge and vnderstanding that he had giuen vs of his sonne, that wee might follow him, who is the light of the worlde, and* 1.54 haue no more to doe with the workes of darkenes. But leauing our guyde, and quite forsaking the waye that hee had traced for vs to followe, we haue strayed and gone wrong a thousand and a thousand wayes, and as poore blinde men, hauing no bodie to conduct vs, and set vs in the waye but our owne ap∣petite and foolish phantasie two other blinde guides, wee haue beene often at the pittes brinke in daunger to fall in, and to be lost for euer, had it not plea∣sed this good GOD, by his bountie to surmount our malice, and to remem∣ber* 1.55 vs then, when we had cleane forgot∣ten him.

Moreouer, hee had deliuered vs from the bondage of the diuel and sinne,

which was farre more intollerable and cruel than that slauerie of Egypt or Ba∣bylon could be, and made vs free, to the end that we should hold fast our libertie which he had purchased so deerely for vs by the death of his only and welbeloued sonne. But how often haue wee looked* 1.56 behind vs as the wife of Lot did? and not onely repented and beene sorie for com∣ming out of our Egypt, but also taken the way backe againe, to yeld our necks into the same yoke of slauerie, out of the which we were made free, choosing ra∣ther to liue with shame & ignomie most miserably vnder the tyrannie of the di∣uel, of the world, and of our sinfull flesh, then to liue happily and in honour vn∣der the kingdome of the sonne of God. Likewise, how haue we acknowledged this great grace and vnspeakable fauour that he hath shewed vs, when he is come to finde vs out at the verie brothelhouse of our sinne, whether wee being trans∣ported and carried headlong by the spi∣rit of fornication, wee runne out of all square and order, and giue our selues o∣uer wholly to the diuell, who is our

bawde in euery corner where we meete his portraiture and image, committing villanie and abhomination with him publikely, and cannot withdrawe our selues by no feare, shame, or reuerence of God, who is beholder of all this our filthie and slinking dealing, and yet for all that he hath taken vs into his owne house, to marrie vs and ioyne vs to him by a knott and bond of loue, which can∣not be vndone or broken, asking none o∣ther dowrie with vs but chastitie & pu∣dicitie, promising vs to forget all our life passed, so that hereafter we will be true to him, and keepe our faith and loyaltie that we haue vowed vnto him?

Now considering how often, & by how many meanes we haue defyled this ma∣riage bed, committing fornication with the world and the concupiscences of our flesh, making our God, some of their ri∣ches, some of their bellies and pleasures and others of their estates and honours: worshipping our owne passions & plea∣sures, which we haue placed in our hart, as it were vpon an high altar, and in the highest place of the Temple of God,

which therewith we haue prophaned & polluted, and by consequent, haue deser∣ued to dye the death, that is, to be cleane scraped out of his fauour, and blotted out of the booke of life for euer. And what a shame and confusion is this, for vs to bee chosen & elected out of the wicked race of this world: & of the children of wrath* 1.57 that we were naturally, to be made the children of God, to this ende that wee should liue and dye in his seruice, & vow for euer vnto him a loue, a feare, an ho∣nour and obedience from the bottome of our heart, & the vttermost of our power, and yet in all our conuersation we haue alwayes shewed our selues rebellious, licentious, peruerse, and stiffenecked, re∣iecting all good discipline, stopping our eares as the serpent doeth, for feare lest we should heare the sweet enchantment of the Gospel, taking againe our sto•…•…ie and vncircumcised hearts, to this ende that wee might not engraue the promi∣ses and lawes of God therein? How oft* 1.58 hath the shéepeheard assayed to gather vs vnder his wings, as a Hen doeth her chickens, and wee would not? How oft

hath he knocked at our doores, and wee would neuer so much as once open to him? How many times hath he stretched* 1.59 foorth his armes to embrace vs, but we were stubborne, and would not be tou∣ched? When he sought vs, wee hid our selues, when he called vs, we woulde not aunswer at all. When he comman∣ded vs to get vp and followe him, wee were straight wearie. When he hath smitten vs, wee were hardened as the smithes Anuell with the strokes of the hammer. When he made much of vs, we flattered our selues. Whether hee* 1.60 would allure vs by faire promises, or make vs affraid by menacings, we haue stil hardened our selues not to beleeue the one, and to make but a mockerye of the other? To be short, what meanes so euer he hath vsed to catch vs, like wilye and craftie foxes, wee haue kept our* 1.61 selues stil aloofe off him. Likewise wee were his vyneyarde, wherein he tooke all his delight, wherein he spared no cost to prune and trymme, and to bring it to all perfection. He had planted in it a passing good young Uine, made it

cleane, cast a ditch about it, hedged and enclosed it on euery side, hoping to haue some good fruite in due season: but alas, he is greatly disapointed for wheras we should bring him foorth good raisons, we haue brought foorth nothing but wilde and sower grapes, doing all that wee could, to make him cut vs off from the stocke of his vine, and like olde and wi∣thered vyne branches, to cast vs an hun∣dred* 1.62 and an hundred times into the fire to be burned for euer. And what is the reason likewise that being barren and fruteles trees in these acceptable dayes and season of our saluation (as the Pro∣phet sayeth) Iesus Christ finding no fruite in vs, hath not cursed vs the same houre, that he did the withered figg tree? for how should we be able to excuse this sterilitie and barrennesse? were not we planted along the cleare currants of the riuers of the word of God, by the which we were daily watered? and yet haue we brought foorth no more fruite than bryers that growe vpon heathes, or thornes that growe in hedges. And see∣ing that the Axe is layde to the roote of* 1.63

the tree which bringeth not foorth good fruite: who is he that hath saued vs from being cut vp by the roote, and from be∣ing cast into the fire of Hell, to be bur∣ned there for euer? Wee cannot denye but we haue béen as vnprofitable straw, and that often times we haue laide no∣thing but stubble and strawe vppon the pretious foundation of our selues and of the Church. Who letted then that we* 1.64 had not beene carried away cleane with the winde, and that the fire had not con∣sumed vs and all our building. The* 1.65 Prophets they reproched Iuda, for that shee had iustified her sister by her licen∣tiousnes a dissolutions, vnto the which shee had abandoned her selfe more than her sister had: But wee may well con∣fesse that we haue iustified them both, for what kinde of wickednes haue wee omitted or forgot to put in practise? as impieties, blasphemies, prophanation of the true and sincere seruice of God, contempt of his worde, iniustice, oppres∣sion, violence, rebellion, disobedience, hatred, enuie, murder, fornicatiō, whor∣dome, detraction, haue they not, and do

they not still raigne amongest vs? If we may iudge the goodnes of the earth by the good fruits that it bringeth forth,* 1.66 being well filled and well watered by rayne from heauen: what maye wee iudge to the contrarie of that which hath had all costes, both trimming, tilling & watering, and abundant and infinite of blessings from aboue from the father of lightes, and yet bringeth foorth nothing but nettles, thornes and thistles? What* 1.67 endeuour haue we done, or what duitie or diligence haue we shewed, I doe not saye of children, seruaunts, or friendes (as we are accounted) and as we ought to be: but I meane of the least and sim∣plest creatures that are in the worlde, the which contains themselues euerye one in the obedience of their Creatour, neuer changing their ranke and place, wherein he hath appointed them to be, and neuer being awearie to doe and ex∣ecute his will and commaundement? Our fathers haue seene, and wee also haue seene after them, that the heauen, the Suune, the Moone, the starres, the Elements, all liuing creatures, the

plants and trees haue contained them∣selues within the compasse that God li∣mitted them after their creation, & kept the same measure in their diocesses in al their goings and moouings that God had giuen them to obserue, neuer going out of their rankes, nor troubling the order that God had appointed in the v∣niuersall world. But men haue béen ir∣regular & heteroclites, and nowe we are more than euer before: and that which is worse than all the rest, we see manye at this present day, who to fil vp the mea¦sure of all their other wickednes, adde therunto a certein impudencie & shame∣lesnes, stopping their eares at all good* 1.68 lessons, shewing in all their behauiour & gesture the very shameles forhead of an impudent harlot. Where is become at this day among sinners, that shamefast∣nes* 1.69 & confusiō that was seen in Danie•…•…? Wher is the poore Publican, that durst not cast his eyes vp to heauen for shame he had so offended his good God? What is become of that floud of teares that di∣stilled* 1.70 frō Marie Magdalen, that suffised to wash the feet of our Sauiour Christ?

Where are these eyes now turned into fountaines of waters, as were those o•…•… the Prophet Ieremie bewayling the* 1.71 sinnes & miseries that are in this world? Where is the bitternesse of heart wher∣with S. Peter was seised so soone as hee remembred his owne sinne? Where is* 1.72 that compunction and sorrow, that the people shewed to haue after the good lesson that S. Peter gaue them concer∣ning his wicked consenting to the death of our Sauiour Iesus Christ to satisfie the appetite and enuie of the Sacrifi∣catours? Where is that sorrowe and in∣ward griefe of heart wherewith Dauid was so sore disquieted in minde when he groning and sighing saide: I fainted in my mourning: I make my bed euerie night to swimme, and water my couch with teares. And in another place say∣ing:* 1.73 I knowe mine iniquities and my sinne is alwaies before mee? Where is become the sackcloth and ashes where∣with the Niniuites did shewe their re∣pentance to be sincere and vnfained: by* 1.74 the which they shall without all doubt condemne at the day of iudgement all

this masq•…•…ed ra•…•…le of Penitents which we may daily see in I•…•…alie & in A•…•…ignon? Where may one of them be found at this day, that for the great heauinesse & displeasure that they take to haue offen∣ded* 1.75 God, pull their haire and rent their beard frō their chinne, as the Prophets required in their time of those that they exhorted to repentance, to turne awaye the displeasure of God from them, when they were threatened, and to appaise it when they were punished? Where shal we finde one whose soule is pearced with such sorrow and heauines, whose heart is humbled and brought so lowe, as the Prophet Ioel requireth, with a* 1.76 conscience almost desolate and comfort∣les, with a deepe displeasure void•…•… of all dissimulation and hypocrisie, presenting himselfe before the maiestie of God, to make him a true confession of his sinnes, and in all humilitie to beseech and re∣quire his mercie and pardon? Hereby may we perceiue what is the hardnes & contumacie of our hearts, the little fee∣ling we haue of our sins, the little feare we haue to offend God, the little loue

and reuerence wee shewe vnto him, and the little obedience and homage that wee yeelde vnto him. And being* 1.77 such (good God) what good faith or be∣leefe can wee haue in thee? Faith (as saith Saint Peter) purifieth our hearts. What faith then can they pretende to haue, who haue their hearts yet full of filth and corruption? Who haue them puffed vp and swollen with ambition, pride, auarice, pleasures, impatience, reuenge, hatred, enuie, and other like passions and affections of the flesh al∣together disordinate and without all measure. Faith doeth regenerate vs, and make vs newe creatures: of earthly, it maketh vs heauenlye: of carnall men, it maketh vs become spirituall: of the children of wrath and darkenes, it maketh vs children of light and grace: and to be short, of verye diuels it ma∣keth vs Angels of heauen. Who so e∣uer then hath his heart tyed to earth∣ly things, and thinketh nothing or little at all on the thinges which are* 1.78 from aboue, who ioyneth not him∣selfe with the spirite in the battaile, to

fight against the flesh, but being assai∣led and set vpon by his owne concupis∣cences, geueth them place straighte, and maketh him selfe his owne slaue and prisoner, hee abuseth the grace of God, and in steede of retaining it, and keeping it still with him, liuing in his feare, and in the obedience of his holye will, turneth it cleane away, and dri∣ueth it farre from him, by licenciousnes of life, whereunto he doeth giue ouer himself, vnder a vaine confidence that he hath to find it alwayes at his pleasure: readie to excuse and couer all his sinnes. So he deceiueth himself much weening to be faithfull, and yet hath no better faith than the verie diuels: neither can his faith assure him at the daye of iudge∣ment more than theirs can.

Likewise, doeth not faith exempt* 1.79 vs from the iudgement and condem∣nation of God, as Iesus Christ sayeth: He that beleeueth shall not come into iudgement at all. And Saint Paul saith: That there is no condemnation to them* 1.80 which by faith are graffed into the bodie of Iesus Christ: but they which liue

after the flesh, and stand in no awe to do those things which God hath forbidden: and contrariwise to omit and neglect those things which he hath commanded to be done? howe can they escape the iudgement of death, and of the curse pro* 1.81 nounced in the lawe against all them that transgresse it, seeing that they doe it weetingly, willigly, and of deliberate purpose? If their conscience condemne them, God who is greater than their conscience, who knoweth and soundeth the depth of their hearts, howe shall he forgiue them? Likewise: faith, when it is a true faith doeth inuest vs with Iu∣stice and the spirite of Iesus Christ, which are so linked together, and doe so follow one another, that the one cannot be found without the other. Seing then that the spirit of God cannot be resident in vs, but must needes worke his effect, that is to saye, must illuminate, sancti∣fie, quicken, guyde and gouerne vs in all our counsels, thoughtes, affections, wordes and actions. What faith, I pray you, do we thinke we haue, if we do not* 1.82 shewe it foorth by an holye and laudable

conuersation, mortifying and crucify∣ing our flesh with all the lustes thereof, putting off our old man with all his af∣fections, flying and detesting all kind of sinne, and embracing all kind of vertue:* 1.83 abstaining not onely from euill, but al∣so from all that which hath any shewe or apparance of euill. And to conclude, continuing this holy exercise without any interruption vnto the ende of our life: For if any one shall (as the Pro∣phet sayeth) doe the best he can to liue well for a while, and after shal come to wander and goe aside from the right way, before he be arriued at the ende of his iourney: God shal haue no remem∣brance of any good deedes that he had done before, and shall not allowe him so much as one of them, when he shal come to heare his count: For he promiseth not saluation & life euerlasting to those that shall begin to doe well, but to those onely who shall couragiously and with an inuincible heart perseuere to the end. And he giueth not the price and* 1.84 crowne of immortalitie but to those that runne out to the ende of the lease, and

haue truely combated all the time of their life. For what auayleth it a mer∣chant which sayleth into India to rigg his shippe with some rich merchandize, if after he hath escaped manye perils at Sea, and sayled fortunately 14. or 15. Monethes together, he then come to strike against some rocke & suffer ship∣wracke before he euer come to his iur∣neyes ende. All those which departed out of Egypt vnder the cōduct of Moses entered not into the land of Canaan, for the greatest part were left behinde and dyed by the way, and were shut out of the rest that God had promised to their fa∣thers, because of their infidelitie & other vices, which the Apostle nameth in the first Epistle to the Corinthians. So we* 1.85 must neuer hope to enioy that life euer∣lasting, and most blessed & happie estate that he hath promised and reserued for his elect, if we do not perseuere vnto the end in the faith of his worde, and in the obedience of his holy will, which thing to do is granted to verie fewe persons.* 1.86

Moreouer, faith, when it is true & liuely is it not accompanied with a certaine

zeale & dehemencie of the spirite, which bringeth it foorth, to confesse the name of God publikely, to sing Psalmes to him, to set foorth and tell of all his won∣drous workes, and to make also publike profession of Iesus Christ and of his gos∣pell, and without all feare, shame, and dissimulation, to maintaine and defende the trueth constantly against all those which resist and withstand the same? But if we will examine throughly, and without all flatterie, truely iudging of all our actions, we must needes confesse and acknowledge that in the most of vs, there hath been a maruelous great slack∣nes of duetie herein, for that wee haue beene wonderfull colde & fearfull, when we should oppose our selues against the wicked, and haue endured to see & heare them blaspheme the holy name of God, of Iesus Christ, to speake yll of religi∣on, of the Gospell and of the truth, hol∣ding our peace and suffering in our pre∣sence the honour of God, not only to be dishonored & spoken yll of, but also to be trodē vnder foote without euer opening our lips in speaking one word in defence

thereof. What zeale haue we shewed al∣so, to restore the Tabernacle of Iacob which was thrown down to the ground? What pitie & cōpassion haue we had see∣ing the ruynes and horrible desolations happened so long time together to the poore citie of Syon? Is there any one amongest you that can truely saye, he hath laboured as much as in him lyeth by all meanes possible to builde againe the Temple of God, and to make vp a∣gaine the breaches that the enimies had made in euery side of his church? Howe* 1.87 many may be found amongest vs, that may not iustly be reproched for seeling & trimming their owne houses, and yet let Gods house lye wast? For in déed fewe there are that haue such a care and zeale as appertaineth by right to the pure and sincere seruice of God to restablish it, when it is corrupted and prophaned, and to maintaine it when it is in perfect estate. And for all that we be so colde & carelesse to labour to reduce the state & order of the Church vnto her former di∣gnitie and splendour, that God might be preached. knowen, and adored in spirite

and trueth, as he requreth in his worde, yet is there not he amongest vs, who thinketh not himselfe to be as faithfull and as good a Christian as the best, al∣though he seeke the kingdome of God and the righteousnes thereof, but when he hath leasure, and when he hath dis∣patched all his other busines. Yet to be short, the surest iudgement that one may giue of a good tree, is by the goodnes of the fruite. Wee may also iudge of our* 1.88 faith that it is good, when it setteth our consciences at rest, and when we nei∣ther feele feare, mistrust, scruple, re∣morse, doubt, payne or torment which may vexe vs before God: but we are al∣together resolute and assured to be ac∣quited in his iudgement, & cleared from al crimes and accusations that the diuel can laye against vs, by meanes of the raunsome that Iesus Christ payed by his death and bloud for our sinnes, and by this payment satisfied fully for vs to* 1.89 h•…•…s owne iustice. Likewise, when it doth incite vs to praye continually, be it in prosperitie to thanke and blesse him, or be it in aduersitie to prostrate our

selues before him, humbly beseeching him that he will deliuer vs, or if it please him to set downe otherwise, to mitigate and asswage our aduersitie, and on the other side so to strengthen vs, that wee may conforme our selues wholly to his will, to abyde and beare all patiently, so long as it shall please him. If to con∣clude, it enflame and kindle the loue of God and of our neighbors in our hearts, so that we burne with a feruent desire to serue and honour God, to inuite and* 1.90 bring euery one to knowe and glorifie him, and that nothing displease vs more then to see his holye name dishonoured and blasphemed: and for our neighbours that we loue them as our owne flesh and bloud, as members of the same bodie with vs, as our owne brethren, and as children of one the very same father that wee and they haue together in heauen, and that wee make demonstration of the loue that wee beare vnto them by all meanes possible, desiring their wel∣fare, ease, honour, quietnes, preferment, and profit, as our owne proper good, helping them in their necessities with

money, counsell, fauour, frindes, la∣bour, good worde, and without anye ex∣ception, with all that shall lye in our power to doe. But I praye you, who is he amongest those that haue best pro∣fited, and procéeded furthest in the knowledge and feare of God, that dare vaunt himselfe to haue such a faith, the which shall bee able to fight againste the diuell, and against all the gates of Hell, and make vs inuincible against al temptations wherewith we may be as∣sailed, and shal fetch all our cogitations from earthly matters, and rauish vs, & carrie vs vp aloft aboue the heauens by a certaine hope of immortalitie and of the happie life that God hath promised and prepared for vs: and this hope shall straight make vs forget the worlde and all the glorie thereof, all her pompes, pleasures, riches and magnificence, and to make no more account of these tran∣sitorie and corruptible things, then of dung, by reason of the pleasant taste that it shall giue vs of the sweetenes of the ioyes in heauen, by the which shee shall blott out and extinguish by and

by all feeling and remembrance of all other pleasures, as it happened to the* 1.91 three Disciples, in whose presence our Sauiour Christ was transfigured in the Mount. For scant had they had but the least taste of the blessed and happye estate, but euen then at that instant they lost cleane the remembrance of all thinges in this worlde: desiring no∣thing else, but the onely continuance of that happye estate wherein then they were.

Seing then that faith, hope & charitie, which are the three principall vertues whichought to shine in al our liues, & in al the actions of a Christian man, are in vs verie vnperfect, & God wot, but weake, and that in the perfectest and purest men that liue in the world there are found so many doubtes, such vnbe∣leeue, vaine feares, cares, presumption, hatred, malice, choller, and other infi∣nite like passions and desires, the which as staynes doe blot out all the lustre and beautie of the vertues that are within vs?

Wee must, when wee come to pre∣sent

our selues before the face and Ma∣iestie* 1.92 of our▪ God, with the sicke persons whome we will comfort and giue some good instruction, beginne to make an humble confession of our sinnes: first acknowledging oure ingratitude and great negligence, to heare, reade, and meditate in his worde, to put it in pra∣ctise, to take some profite by the singu∣lar giftes and graces, that hee hath be∣stowed vpon vs, to consider and haue still before our eyes the ende and scope of our vocation, to referre and direct the whole estate of our life, to walke in his feare, not to stayne his Image, which is renewed and grauen againe in vs by the fountayne of our regene∣ration, to keepe the faith and loyal∣tie that wee promised him in the holye couenaunt that hee made with vs, to liue and dye to his glorie: to offer vp our bodies to him in sacrifice, liuing ho∣lie and agreeable to his will: and not to fashion our selues like vnto this world, to liue and walke in the spirite: not to accomplish the desires of the flesh, to walke as becommeth children of light:* 1.93

to keepe sure footing in the libertie, in∣to the which he hath freely set vs: to take heede wee be not brought againe vnder the yoke and seruitude of sinne, to fight valiantly against the lustes of our flesh: to resist the diuell: to haue a care that sinne rule not ouer vs: to rule the whole course of our life so well, that we may be free not onely from sinne, but also from suspition of any cryme, to* 1.94 take diligent heede, that our libertie be not an occasion that our flesh growe too inordinate, and that we commit none act that may scandalize our neighbours, or may in any wise induce our aduersa∣ries to blaspheme the name of God and of Iesus Christ, and to defame the reli∣gion that we professe: to seeke nothing but those things which are from aboue: and to haue our heart, our vnderstan∣ding, and all our affections fixed in hea∣uen, to keepe alwayes our lampes bur∣ning,* 1.95 and our raynes gyrded vp, to watch for the comming of our Sauiour and to be readie to followe him, and to doe by his grace, al that he should please to commaund vs: to praye and praise

God vncessantly: to depende whollie vpon his prouidence: to referre our selues and all our affaires vnto him: to resigne our will whollie vnto his: and finally, to loue him with all our heart, with all our soule, and all our thought, and to loue our neighbour as our owne selues. Then after wee haue proposed vnto the sicke person the faultes that he hath committed, to make him affeard, and by this meanes to prepare him to require and receiue the grace of God: we must set before his eyes, what he hath iustly deserued by his sinnes, that is, to be swallowed vp by the anger and displeasure of God, which he hath hea∣ped vp vnto himselfe perseuering in his sinnes, abusing so long time the pacience and long sufferance of his mercie, and likewise to be ouertaken by his iudge∣ment, which (as the Apostle sayeth, is readie for all them which disobey God,* 1.96 and especially for those his seruaunts which know his wil, and being through∣ly instructed of their duetie, neglect and make none account thereof. Likewise, that all the curses contayned in the

Lawe, set downe for the transgressours thereof, fall vpon his head: for that he hath not onely once or twise by reason of ignorance and fraylenesse behaued himselfe lewdly, but hath violated the holy ordinances of God, as often as he hath beene prouoked thereunto by the* 1.97 instance of the diuell, and of his owne concupiscence: likewise, that he is ba∣nished and shut out from the kingdome of heauen, for that the flesh, after the which he hath liued cannot inherite the kingdome of heauen: For if our first parents were chased shamefully out of Paradice, wherein they were placed after their creation for one onely diso∣bedience: What doeth he deserue now that doeth suppe vp and drinke dayly so manye rebellions and iniquities as it were water? Likewise, that hee is condemned to death eternall, and ap∣pointed for euer to the •…•…ire of Hell, with diuels and the reprobate, for that is the rewarde and hire of sinne. And to bee short, that hee hath deserued to goe straight downe to Hell, and there to bee buryed, and to suffer in the vnquench∣able

flames such •…•…ormentes as the wic∣ked riche man did, for hauing disday∣ned the poore in their affliction, and neglecting to succour them in their neede, not vsinge such humanitie to∣wardes* 1.98 them, as he desired of others, being driuen to the same necessitie him∣selfe. When he haue layde all this to the sicke mans charge, and in the Lawe as in a Mirrour wee haue set before his eyes to beholde his iudgement and sen∣tence of condemnation: When we per∣ceiue him wounded and pearced to the heart with sorrowe, we must then laye to his wounde some asswaging medi∣cine, & do as the Masons do when they hewe their stone: first they giue great blowes with their hammer, & make gret péeces fall off, & then they poolish it ouer so with a plaine, that the strokes are no more séen: so must we do, after we haue handled the sickpatient roughly, & thrust him down to hel by the rigorous threats of the lawe: we must comfort him, and fetch him againe by the swéete and ami∣able promises of the Gospel, to the ende the sowplenes of this oyle may asswage

the nipping sharpnes of the law: for the good tydings and newes, that he shall heare of the grace of God shall make* 1.99 him cleane forget all the sorrowe and desperation into the which the lawe had before driuen him: shewing him first, that the handwriting that is against vs, which was contained in the lawe, is cleane torne in pieces, abolished & hung vpon the Crosse of Iesus Christ: and* 1.100 that Iesus Christ hath redéemed vs from the cursse of the lawe, when he became cursed for vs himselfe: For it is writ∣ten, cursed is euery one that hangeth on the tree) and this he suffered, that the blessing of Abraham might come vpon the Gentiles, and that we might receiue the promise of the Holie Ghost by faith. And that Christ is the ende of* 1.101 the law in righteousnes to al beléeuers: who by the perfect obedience that he shewed God his Father in fulfilling all his commandements in euery point, not missing one iote, forsaking not the cur∣sed death of the crosse for our sakes, (for such was the will of his father) he hath purchased vs a pardon and generall a∣bolishing

of all our sinnes, and a release of all our debtes and obligations, the* 1.102 which he hath payde for vs, not in gold, siluer, or precious stones, but with his owne bloud, which is a price and raun∣some incomparable to be spoken of. Ha∣uing purchased vs besides a righteous∣nes, the which he alloweth vnto vs by our faith, & the assurance that wee haue by his worde and sacraments, whereof his holy spirite doth beare witnes with∣in our heartes: we ought to cast awaye all feare and conceit of our sinnes, of death, the diuell, of the rigour and curse of the lawe: and finally, of the anger & curse of God. For to begin with our sinnes, we being clothed with the righ∣teousnes* 1.103 of Iesus Christ, must assure our selues, that all our sinnes are so hid and couered, that they may not be per∣ceiued or discouered before the eyes and face of our God: but being altogether wyped out as with a sponge, and scat∣tered as a clowde with the winde and* 1.104 the Sunne, and although they were as redd as Scarlet, yet shall they be as white as snowe (as Esaie sayeth) and

before him Dauid: Purge me with Hy∣sope, and I shall be cleane: Wash mee,* 1.105 and I shall be whitter then snowe. And it skilleth not what, nor in what num∣ber they be: so that they be not sinnes a∣gainst the Holy Ghost: neither skilleth it in what manner they haue been com∣mitted, be it by ignorance, infirmitie, or deliberate malice: for sinne cannot so abound, but the grace of God which is our meanes and mediatour by the death and righteousnes of Iesus Christ, must needes abound more. And albeit the sinne which is committed against the Maiestie of God, which is infinite, be therefore reputed infinite: yet that ar∣gueth not that the bloud of Iesus Christ which by the eternall spirit is offered vp to God himselfe without any spot, doeth not purge and make cleane our consci∣ences from dead workes, to serue the li∣uing God, as the Apostle writeth to the* 1.106 Hebrewes: For the diuinitie being in∣separably vnited with the humanitie in the person of Iesus Christ, is cause by his omnipotencie, that his death hath an infinite vertue to redeeme vs, & his

righteousnes an infinite power to sanc∣tifie vs, and his life to quicken vs, and to make vs happie, immortall and bles∣sed: for that being God, as he is stronger than the diuell: so also are his workes more of force to saue vs, than are those of his enimie to confounde and destroye vs. His righteousnes, hath more force and efficacie to iustifie vs, than sinne (whereof the diuell is au∣thour) hath to condemne vs. His in∣nocencie and purenesse, to wash vs and make vs cleane, then this vncleane spi∣rite hath filthines and vncleanes to po∣lute and defyle vs. His light is clearer to lighten vs, than the darkenesse of the prince of this world, to make vs blinde. His trueth to instruct vs, then the lyes and errours of the father of lyes to de∣ceiue vs. To be briefe, his life hath more vertue to raise vs vp to life againe, then the enui•…•… of the murtherer and man∣slayer hath to kill and slaye vs. Where∣in we see that the sonne of God, as Saint Iohn sayeth, is not come into the world, but to destroye the workes of the diuell, and that in his bloud all our enemies,

that is to saye, all our sinnes haue béene drowned, as Pharao and the Egyptians enimies of the people of God, were dis∣comfeted and swallowed vp in the red Sea. This is the stronger man whome S. Luke saide, came vpon another strong* 1.107 man, fought with him and ouercame him, and tooke from him all his wea∣pons and armour wherein he did trust, that is, sinne, death, and the lawe: lea∣ding* 1.108 with him Captiuitie captine, when he ascended vp into heauen: so that the diuell being now disarmed, hath no po∣wer to hurt vs any more, neither by our sinnes which Iesus Christ hath washed awaye in his bloud, nor by death, which he hath ouercome and swallowed vp in dying for vs: nor by the lawe, which he hath fulfilled and satisfied fully, submit∣ting himselfe for vs to the curse which was to light vpon our heades. And al∣though the diuell be alwayes our aduer∣sarie, and that by the enuie that he bea∣reth vs, and the malice that he oweth vs, to do vs a mischiefe, and to hinder vs for euer attaining to that felicitie, from the which he was cast downe headlong

by his pride, he runneth about like a roaring Lyon, seeking whome he maye* 1.109 deuoure: yet we may resist him well ynough standing firme in our faith, and anchoring in the assurance that we haue of the remission of our sinnes, the which is perpetuall, as is the vertue and effi∣cacie of the death of Iesus Christ, by the which it hath been obtained for vs: this is the freedome of the Church, within the which all the faithfull must retyre themselues when they are pursued by their owne consciences, and followed with other Sergeants of Gods Iustice, whereunto the Prophet Dauid doth ex∣hort vs: Let Israel wait on the Lorde,* 1.110 for with the Lord is mercie, and with him is great redemption: and he shall redeeme Israel from all his iniquities. And in another place: The sacrifices of* 1.111 God are a contrite spirite: a contrite & a broken heart the Lorde will not de∣spise. And Iesus Christ the soueraigne Phisition of our soules, who is come in∣to this worlde but to seeke that which was lost, to cure and heale that which was sicke, (and as the Prophet sayeth)

to beare our infirmities and langours vppon him, shall hee haue any greater pleasure, then to see vs runne to him to be disburdened of our heauie sinnes? hath he at any time refused a sinner or publican that hath come vnto him? He is (as the Prophet Dauid sayeth) The Lord is full of compassion and mercie,* 1.112 slowe to anger and of great kindnesse. He will not alway chide, neither keepe his anger for euer. Wee may see that clearely by the examples of the Publi∣can, of the poore woman sinner, of the* 1.113 prodigall sonne, of the good thiefe, of Dauid, of Saint Peter, of S. Paul, and the Steward that owed his master tenne thousand Tallents, which were forgi∣uen him as soone as he by acknowled∣ging and confessing the dett, had desired his master to haue pittie on him. Tell mee, for what ende hath the father sent his sonne into this worlde? Wherefore* 1.114 was he annointed with the holy Ghost? was it not to tell the poore Captiues, that he was come from heauen, to paye their raunsome, and to fetch them out of captiuitie: and to tell the poore pri∣soners,

that he was come to set open the prison doores vnto them: to tell those that were endebted vnto him, that hee would forgiue them all: and to the sicke, that hee woulde heale them all.

The Apostles that he sent into all partes of the worlde, what did he giue them in charge? was it not to publish the glad tydings of the Gospell, that was the remission of sinnes, to all In the name of Iesus Christ? If then their labour were not in vaine, and in like manner, the labour of all the true and faithfull ministers of Iesus Christ, that haue been since their time, we must assure our selues of the remissi∣on of our sinnes.

And more ouer, if our sinnes bee not pardoned by beleeuing in him, the birth, death, resurrection, ascensi∣on, intercession, and in summe, all the mysterie of Iesus Christ and our re∣demption shoulde be nothing woorth, made of no efficacie and valour, and* 1.115 all our faith but vaine. Likewise, how can wee beleeue that hee is our Iesus

and Emmanuell, if he doe not saue vs from our sinnes, and so take awaye the enimitie that is betweene vs and him, which let him that he cannot ioyne him∣self vnto vs? And what assurance should* 1.116 we haue that the newe aliance and co∣uenant that he hath made with vs, hath beene good in lawe, and ratified by his death and bloud which he hath shed for vs, if he had not forgotten quite all our iniquities, and written his lawes in the tables of our hearts by his holy spirite, seeing that those are the promises and conditions vpon the which it was bar∣gained and agreede vpon? What profit should we haue by his priesthood, if the Sacrifice that he offered to his Father for our redemption, if wee abyde yet in our sinnes? And what shall it auayle vs,* 1.117 if he were not the propitiation and a∣greement for our sinnes, and not onely for ours, but also for the sinnes of the whole worlde? How can wee assure our selues that he is our aduocate and me∣diatour, and vnder this assurance go to the throne of Grace to obtaine mercie & fauour to helpe vs in time of neede? We

must not then doubt of the remission of our sinnes. And as Dauid sayeth: As* 1.118 farre as the East is from the West, so farre hath he remoued our sinnes from vs. How can we stand in doubt of this, seeing that we beare the marke & print not onely in our hearts and consciences, but also in our bodies of the two great broad seales of the Chauncellor of the kingdome of heauen: that is to wit: Baptisme and the Holie Supper of the Lorde. Let the sicke man then assure himselfe if he beléeue in the forgiuenes of sinnes, he obtayneth it by and by: For God dealeth with vs according to our faith. Saint Ambrose writeth, that all that we firmely beléeue we obtaine: for we can beléeue nothing but that which God hath promised vs, who is moste faithful, and so true in his promises, that the verie infidelitie and vnbelife of men cannot make him a lyar. And albeit the* 1.119 wicked reiecting and contemning the worde and promise of God by their con∣tempt and obstinacie make it, that doth not produce the effect, in shewing the vertue that it would haue to saue them,

if they did beléeue it: yet that cannot bring any preiudice vnto others that do receiue it and obey it: and cannot hin∣der that they beleeuing and by faith ap∣prehending it in their heartes, be not quickened: no more then a man that would shut his eyes in the daye, and would see no light, can hinder him that holdeth his eyes open and beholdeth the light. For the light and couller are the obiects of the eye, the which being open, sound, and of a quicke fight, apprehen∣deth by and by things obiect vnto it: So the promises of God be the obiectes of Faith, which causeth a man to re∣ceiue them incontinent, as they are an∣nounced vnto her, so that the spirite of God haue touched and prepared his heart before. For otherwise, if it re∣maine in his stonie nature, the spiritu∣all seede which is sowen can take no roote at all, nor fructifie no more then the seede that is sowen vppon stones, or vppon ground that is not tilled. The sicke man being resolued then of re∣mission of all his sinnes, may not doubt but that he is in the fauour of God,

and that thereby he must looke for life euerlasting vndoubtedly, and all the blessednes that God hath promised to his children: for there is nothing that may shutt or debarre vs from it except onely sinne, the which being not im∣puted vnto vs, but couered and blotted out cleane, what may nowe hurte vs, or bring vs out of Gods fauour? And if by faith wee be vnited inseparably* 1.120 with him, who is the fountaine of life, and the fulnesse of all good, what can wee desire, but wee shall straight finde in him? What mischiefe or miserie may wee feare being in his fauour?

Nowe being assured that he will con∣tinue towardes vs the good will that hee beareth vs for euer, and that there is no creature in the whole worlde that can alter it from vs, as Saint Paul* 1.121 sayeth to the Romanes: I am assured, that neither death, nor life, nor An∣gels, nor principalities, nor powers, nor things present, nor things to come, nor heighth, nor depth, nor any other creature shalbe able to seperate vs frō the loue of god, which is in Christ Iesus.

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And a little aboue this place, saith he: What shall seperate vs from the loue of Christ? shall tribulation, or anguish, or persecution, or famine, or nakednes, or peril, or sworde? Euery man then that hath once beene graffed in by faith into the bodie of Christ Iesus, & by con∣sequent is the adopted sonne of God, & receiued into his grace & into his house, as his childe, departeth not from thence* 1.122 any more: but euen as he is assured of his election by his calling and iustifica∣tion, which followed the one the other: so is he also of his glorification which is the conclusion, and as it were the crow∣ning of his saluation: for the giftes and calling of God are without repentance. That which the Apostle writeth most euidently to the Romans: Those whom* 1.123 he hath predestinate, he hath also cal∣led: and those whome he hath called, he hath also iustified: and those whom he hath iustified, he hath also glori∣fied. And although we haue yet many vices and infirmities in vs, and that it chaunce that wee fall grieuously some∣times, as it happened to Dauid, S. Peter,

S. Paul, and almost to all the Saintes: yea, to the perfectest that euer were: yet there is one point, vpon the which we must rest, & be well grounded, wher∣by we must comfort our selues greatly, and hold out against all the assaults and temptations of Sathan: this is it, that* 1.124 Saint Iohn saieth, Who soeuer is borne of God, sinneth no more, (that is to saye) the sinne vnto death: for the séede of God remaineth in him, that cannot sinne, because he is borne of God That which hee declareth better in another place. All iniquitie (saith he) is sinne: But there is a sinne which is not vnto death. Wee knowe that whosoeuer is borne of God sinneth not, but he that is borne of God, standeth vpon his garde, that the tempter touch him not. For by this he giueth vs ynough to vnderstande that faith and the worde of God, which are the soule and the foundation, be ne∣uer whollie and altogether plucked vp and banished from the heart of the elect, and therefore they cannot sinne in that sinne that Saint Iohn calleth, to death. For although that faith be sometime as

it were buryed in them, hauing no mo∣uing or feeling, no more then a dead thing. Yet it is not altogether extin∣guished, no more then fire couered with a fewe cenders, albeit it shewe not the flame and heate: nor no more dead, than a tree in Winter, when all the sappe is got into the roote, and it brin∣geth foorth no blossomes, nor leaues, nor fruite, as though it were not aliue: the sappe neuerthelesse remaineth at the heart hidden within in the roote: and this is the reason why Dauid speaking of the faithfull man sayeth: Though* 1.125 he fall, he shall not be cast off, for the Lorde putteth vnder his hande. And in another place: I will keepe my pro∣mise that I haue sworne vnto him, and shewe my fauour vnto him for euer.

And in the foure score and nynth Psalme: I saide, Mercie shoulde be* 1.126 set vp for euer: Thy trueth shalt thou establish in the verie Heauens. I haue made a couenant with my cho∣sen, &c.

And in another place more plainlye: I will not faile Dauid: his seede shall

endure for euer, and his throane shall bee as the Sunne before mee. He shall bee established for euer more as the Moone, and as a faithfull witnesse in Heauen. But if his children forsake my lawe, and walke not in my iudge∣mentes: If they breake my statutes, and keepe not my commaundements? Then will I visite their transgressions with the rodde, and their iniquitie with strokes: yet my louing kind∣nesse will I not take from him, nei∣ther will I falsifie my trueth. My co∣uenant will I not breake, nor alter the thing that is gone out of my lippes. And in the 23 Psalme: Doubtlesse,* 1.127 kindnesse and mercie shall followe thee all the dayes of thy life: and I shall remaine a long season in the house of the Lorde. And in the thir∣tieth Psalme: Hee endureth but a* 1.128 while in his anger: but in his fauour is life. Weeping may abide ar eue∣ning, but ioye commeth in the mor∣ning.

Likewise in the 65 Psalm: Blessed is* 1.129 he whom thou choosest, and causest to

come to thee. Hee shall dwell in thy courtes, and wee shall be satisfied with the pleasures of thine house, euen of thine holie Temple. And last of all, in the 119 Psalme: I pray thee that thy* 1.130 mercies may comfort mee according to thy promise. These and other like places of holie Scriptures must wee al∣leage vnto the sicke pacient to streng∣then his faith, and to arme him on eue∣rie side, for the venomous dartes and ar∣rowes of Sathan, that on what side soe∣uer he assaile him, he may finde no place vnarmed, where he may wound and hit him. For no doubt the diuell will doe what he can by all the trecherie he can deuise, to shake the foundations of our faith, and so to ouerthrowe vs quite. But to defend and saue our selues, wee must alwayes keepe our selues within our fortresse, and neuer depart from the promises of God, whatsoeuer he alleage to the contrarie. Let vs set before him that which Esaie sayeth: Israell shal be* 1.131 saued in the Lorde with an euerlasting saluation, and we shall not be ashamed or confounded world without ende.

And in another place: The Heauens shall vanish awaie like smooke, and the earth shall waxe olde like a garment, and they that dwell therein shal perish likewise, but my saluation shall be for euer, and my righteousnes shall neuer faile. And lest the great signes that he shewes vs often times of his anger and displeasure should breede in our hearts too great a feare, and so we should fall to dispaire of his promises, let vs heare what the Prophet sayth in his 54. Chap∣ter,* 1.132 speaking to the Church in the name of God: For a little while haue I forsa∣ken thee, but with great compassion will I gather thee. For a moment in mine anger I hide my face from thee for a little season, but with euerlasting mercie haue I had compassion on thee, saith the Lord thy redeemer. For this is vnto mee as the waters of Noah: for as I haue sworne that the waters of Noah should no more▪ ouerflowe the earth, so haue I sworne that I woulde not be angrie with thee, nor rebuke thee. For the mountaines shal remoue, and the hilles shall fall downe, but my

mercie shall not depart from thee, nei∣ther shall the couenant of my peace fall away, saith the Lorde that hath com∣passion on thee. To the same purpose God speaketh by Oseas the Prophet vnto his Church: that he will marrie her vnto himselfe in righteousnes, and in iudgement, and in mercie and com∣passion: shewing thereby that the ali∣ance and couenant that he will conclude with her shall be firme and inuiolable, and that he wil establish and ground her in himselfe, that is to saye, in his mer∣cie, trueth and Iustice, requiring onely that shee would walke vprightly before him, & that in all her wayes shee would followe him in all perfect integritie, kée∣ping her selfe as much as shee can from all counterfaiting and hypocrisie. This must be diligently marked: For the di∣uell, to make vs afraide, and to make vs doubt of the effect of the promises of God when we are readie to appeare be∣fore his iudgement seate are cyted, and our cause readie to be called: If he see that wee stande fast, resting vppon the worde of his Gospell, wherein he doeth

offer vnto vs his grace, he wil graunt vs, that al that God saith is tru•…•…, and likewise that he offereth vs fréely his grace, and life euerlasting by his promis: but forsooth, that he cannot performe that which hee hath promised by reason of our indignity. For that we hauing so oft offended him, since we haue bene lightened and regenerate by the knowledge of his truth, & had so much fauour at his hands, besides, as to be recei∣ued into his family, and to bee adopted his childrē. Bb our own ingratitude we haue made our selues vncapable of his benefits, and vnworthy to haue the promises per∣formed that he hath made vnto vs. There∣vppon to repulse this temptation, which is the greatest of all, and more dangerous then any, wherewith we may be assailed. We must first note, that as the good will and pleasure of God hath bin the first mo∣tyfe to stirre him vp to make this alliance and couenant with vs, and to offer vs frée∣ly the promise of saluation, by the which he declareth himselfe to bee our God, and re∣ceiueth vs to bee his people: as also his grace is the onely means to induce him to performe it towards vs. And this was the

cause why Sainct Paul said: that the re∣ward of sinne is death, but the gifte of* 1.133 God which is his grace is eternall life. Whereas if he should haue drawen an ar∣gument directly from the Countryes, mee thinketh he should haue sayd, that as life is the reward of our righteousnes, so death is the gu•…•…rdon of our sinnes. But to giue vs to vnderstand, that life which is the effecte of the promise, is as well giuen to vs gra∣tis, as the promises which doth offer it to vs, he hath attributed it wholly to y^e grace of God, making no mention of our works or vertues. This is confirmed by the 4. to the Romanes, and in 32. Psalme, where Dauid declareth that the blessednes of mā consisteth in this, that God alloweth his righteousnes without works saying: Hap∣py are they whose iniquities are for∣giuen, and whose sinnes are couered. Happy is the man vnto whom the lord shall impute no sinne. Séeing then that the life and blessednes that God doth offer vs by his promises, are not graunted vnto vs in lieu and fauour of any merits or ver∣tue, that is in man. But by the only grace of God, it followeth then, that as the price

and dignity of our works cannot purchase vs life euerlasting, so also our vnworthi∣nes cannot hinder vs from attayning to the same. For it is the more gift of God, which he bestoweth vppon whom it plea∣seth him, according to his mercy, and not according to the merit of our righteousnes which are not only vnperfect, but also pol∣luted with much vncleannes, because that our harts from whence they procéede, can∣not be so well cleansed in this world, but still there doth remaine some staines and corruption, whereby they are defiled. Which is the cause that the prophet pray∣eth to God so feruently, that he would not enter into iudgment with him. Saing: Enter not into iugement with thy ser∣uant, for in thy sight shall none that li∣ueth* 1.134 be iustified. And also wher he saith: If thou O Lord straitly markest iniqui∣ties,* 1.135 O Lord who shalbe able to stand? And that Sainct Augustine in his confes∣sions, hath this excellent and memorable sentence: Our righteousnes shalbe cur∣sed, if it be examined and iudged with∣out his mercy. But neuertheles that can not let vs, why God should not giue life

euerlasting, as he hath promised vs. So that we acknowledg, féele and confesse our own vnworthines. For nothing can make vs more capable (and if it may be said also) more worthy of the fauours and blessings of God, then the knowledge and féeling, that we haue in our selues to be altogether vnworthy. What worthines might the Thiefe haue that hung vppon the Crosse hard by our Sauiour Iesus Christe, who had continued in his théeuing and wicked∣nes, till the last houre of his life, neuer ac∣knowledging his Sauiour Iesus Christ, til the very houre that he should render vp the Gost. And yet he had no sooner opened* 1.136 his mouth to confesse himself sincerely, and to aske mercy and pardon of Iesus christ, but he heard by and by, this day shalt thou* 1.137 be with me in paradice. What worthines might the poore Publican haue, who for the great shame and horrour that he had of all his life before past, durst not lift vppe his eies to heauen, neuertheles, as soone as he began to confesse the pitiful and misera∣ble estate wherin he was, and prayed God to haue compassion vppon him, all his sins were pardoned him, and he went iustified

and righteous home to his owne house? What worthines, I pray you, was found* 1.138 in Sainct Paul at Damascus, when tran∣sported with a rage and fury to giue infor∣mation according to his Commission, that he had obtayned of the high Priest, for all them that confessed the name of Iesus, to bring them bound and manacle•…•… to Ieru∣salem, there to endict them and to con∣demn them to death? and yet for al that he was so horrible a blasphemer and persecu∣tor of Iesus Christ and of his Church, and therefore not onely vnworthy to be num∣bred amongst his Apostles (as he himselfe confesseth) but also amongst his shéepe. God forgetting in a moment all the iniu∣ries that he had done vnto him, and vnto his Church, made him a speciall instru∣ment, and a chosen trumpet amongst all his companions to publishe his Gospell throughout al the world. Who would say that he had any respect vnto the merit and worthines of his gestes and actions, when he did aduaunce him to so great honoure. Louing him as much or more then hee did any of his fellowes? Séeing that hee him∣selfe doth so highly commend the grace of

God, to the which he doth attribute what good thing soeuer he did either thinke, or speake or doe in all his life. It is then the onely grace of God which is the foundati∣on and meane of life euerlasting, that wee hope for: as it is also of the righteousnes and holines of life, by the which we attayn vnto it. This Iesus christ did teach, when speaking of his shéepe hee saith: that they* 1.139 heare his voice, and follow him, and y•…•…t for all that hee giueth them eternall life. Signifiyng thereby, that it is fréely geuen them, and of a pure gist and not in lieue or respect, that they haue heard his voice and followed his traces. This may also be ga∣thered,* 1.140 out of the words of Moises, in the 20. of Exodus, where God promiseth to shew mercy vppon thousandes towardes them that loue him and kéep his comman∣dements: Whereby we must note, that he doth not promise his seruantes any other recompence for their good déedes, but to shew mercy towards them and their po∣sterity. And as much may we obserue in the 24. Psalme. Wher the Prophet spea∣king of those, that went vp to the hill of the Lorde, saith, that it shalbe. He that

hath innocent hands and a pure heart,* 1.141 which hath not lift vppe his mind vnto iniquity, nor sworne deceitfully: and a litle after he saith: He shal receiue a bles∣sing from the Lord, and righteousnes from the God of his saluation. This is the generation of them that séeke him, of them that séeke the face of the God of Ia∣cob: to giue vs to vnderstand that whatso∣euer we haue done to obey God to washe our hearts from all wicked thoughtes and affections, and our hands from all wicked workes, to humble our selues vnder the hand of God, and to presume nothing of our selues nor of our owne vertues, not∣withstanding al this wee cannot goe vppe into the hill of the Lord, but onely by the gracious fauour that hee shall shewe vnto vs, and by the merciful dealing that it shal please him to vse towards vs. And this is the best thing to comfort vs withal, and to put our hope in full assurauncè: that it bee grounded vppon his mercy & truth, which are firme and immutable, and not vppon the merites and worthines of our workes and vertues, which are very vnperfect. Now if wee perceiue the sicke man to bee

fully resolued of the remission of his sins, and that in his mind there remain no feare or conceyte of them, that may trouble his conscience: then must we goe further with him, to strengthen him against the hor∣rour and apprehension that hee may haue of death, shewing him by the word of God that it is vanquished and swallowed vp by the death of Iesus Christ: who, speaking by the mouth of his Prophet, he saieth vn∣to death. O death I wil be thy death and destruction: For séeing that the stinge of* 1.142 death is sinne, and the power of sinne is the lawe, Iesus Christ fulfilling the lawe for vs, hath by that meanes taken awaye the sting of death. So that it cannot hurt vs any more, and hath ouercome and van∣quished the power of sinne, so that it can∣not condemne vs no more. And althoughe it be a certain decrée and ordinance of god, that all men shall die, and that comminge from dust, they shall returne to dust: ne∣uerthelesse to speake properly, the sepera∣tion of the body and the soule in the faith∣full, ought not to be called death: So Ie∣sus Christ, speaking to his disciples of La∣zarus, who was dead, said, that he slepte.

This phrase of spéeche is very vsuall in the old Testament, to signifie the death of the* 1.143 Fathers. Saint Paul vseth it likewise wri∣ting to the Corinthians and Thessaloni∣ans,* 1.144 of those that should depart this life be∣fore the day of the resurrection, whom hee calleth sléeping. But hee giueth it a more honorable title in his epistle to the Philip∣pians, where he calleth it a dislodging or departing of the Soule from the Bodye. Which agréeth well with the wordes of Iesus Christ, who aduertising his Disci∣ples,* 1.145 of his death that was at hande, tolde them that the houre drewe neare, in the which he should passe out of this worlde to God his father, calling the death of his bo∣dy, but a passage, by the which we goe out of this vale of misery, to enter into posses∣sion* 1.146 of Paradise: that is to say: of a place of assured tranquillity and rest, and full of all delight & pleasure. The ancient Gréeks called death Thanaton: which is as much to say: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: in english thus: From hence to God: or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which signifieth consecration, as one should say: a solemne Ceremony, by the which, the faithfull are wholly dedicated vnto God,

neuer afterward to do any thing, but sing praise to him and sanctifie his holy name.* 1.147 And also our Sauiour hath also called it baptisme, for that by death we passe as it were through a gate, and as it were ouer a water, to goe to a place of rest and plea∣sure, whether we purpose to goe. And if the body which the Gréekes call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to shew that it is as it were the graue and sepulchre of the soule, which they call with a name very neare vnto the other, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wherein it séemeth in this life the soule is buried, when it pleaseth God to fetch it from thence, it is not, as though he should make it come forth of the graue and raise it vp againe: What is the occasion then that men may haue to flye from this corporall death, and to haue it in such hor∣rour? Séeing that seperating the soule frō the body, setteth the soul out of prison, and sendeth it to enioy liberty in heauen, there to be made much of in the bosome of Ie∣sus christ, and to inioy with him and with all the happy soules, the eternall comforts promised and reserued for the elect people of God? The body on the other side liethe in the earth, as in a bed, there to sléep and

take his rest at his ease, being neuer wake or troubled in his sléepe, neither by feare∣full dreames nor cares, nor feares, nor cries, noyses, or any thing els that maye disquiet the same, sléeping there til the day of the resurrection, when it shalbe waked* 1.148 by the sound of Gods Trumpet, and knit againe to the Soule, hauing left behind in the earth his mortality, dishonour, and weakenesse, hauing put on his robes of glory, power, immortality and corruption. Whereby we may sée, that it is without curse, that men feare so much this corpo∣rall death: the which doth but seperate for a time the soule from the body, for y^• great profite of the one and of the other. For the body is by this meanes out of all daunger, not onely of sinne, and of the miseries that waite thereuppon, but also of all tempta∣tion, remaining and resting in the earth, in certaine hope of the resurrection, and of the life euerlasting. And although it séeme to be altogether depriued of life lyinge in the earth, because that the soule being de∣parted from it, leaueth it without any mo uing or féeling, and it putrifieth and goeth into earth, yet being alwaies accompani∣ed

with the spirit and infinit power of God which quickeneth all thinges, it is not al∣together void of life as Saint Paul saith: If the spirite of him which raised Iesus Christ vp from the dead, dwell within you. He also which hath raised him vp, shal also quicken your mortal bodies, because of his spirit which dwelleth in you. This is the reason, why in another place, drawing out vnto vs the portrature of the resurrection of our bodies to come, he brings in an example of the séede, which is cast into the earth, the which hath life in it, although being in the Garner, it semeeh to haue none, and holding it in our hands wee cannot iudge, but that it is a thinge dead and without life. Yet when it is cast into the earth, where a man would think the life, if it had any, would be smothered and taken away, it showes it selfe and growes, as it were, from the rottennesse from whence wee sée the eare commeth, which nourisheth and grows afterwards, shewing plainely by euident tokens the life that was hidde in it before it was cast in the earth. So God in the holy scri∣pture* 1.149 caleth himself the God of Abraham,

long time after Abrahams death, and saith that he is not the God of the dead, but of the liuing. Then it followeth, that not on∣ly the soule of Abraham, which he redee∣med by the death of his Sonne, is yet li∣uing, since it hath béen seperated from the Body: but that the bodye which is parta∣ker of the same redemption, which is knit and incorporate to Iesus Christ to be one of his members, and hath bene consecrated and sanctified vnto God, that he may dwel* 1.150 therin as in his holy Temple, is not clean without life, although it be putrified in the bowels of the earth. For so much as it is alwaies accompanied with the grace of God, and iointly with the soule comprised in the euerlasting couenant, that hee hath made with his people, which couenant is a fountaine and vaine of life, not onely to the souls, but also the bodies of al the faith∣full. And if as Saint Iohn saith, they bee* 1.151 most happy and blessed which die in the Lord, and that no blessednes can be with∣out life: we must needes conclude the one of these two things: either that no blessed∣nes can come to the body, or els if it may come, that the body is not depriued and

void of all life lying in the earth. For al∣though it be putrified and haue no signe of life in it at all, yet retayneth it in it selfe, as it were a séede and stack which shal ap∣peare at the day of the resurrection, when the spirite of God pouring out his infinite vertue on our bodies, shal raise them vppe againe, and shall make them shine with the glory and brightnes that hee hath pro∣mised his elect. And euen as in an egge, there is a chicken, and a certain life which is euidently perceiued, when the hen hath heated and hatched it by her heate: so im∣mortality and life euerlasting, whereof both our soules and bodies are called to bée partakers, from the time that we haue re∣ceiued the Gospell of Christ (which is a worde of life and a séede incorruptible) shal shut vp till the last day by the power of our God, which shall then make vs newe* 1.152 againe, as hee shall doe the Heauens, the earth and all other creatures, which then shall fully be deliuered from the bondage of corruption,. Whereof we are also assu∣red* 1.153 by the baptisme that is giuen vs in the name of the Father, of the Sonne, and of the holy Ghost. For the water which

hath bene poured vpon our bodies, whiche the Scripture calleth the lauer of Regene∣ration, is not onely to assure vs, that our soules are washt and purged cleane by the bloud of Iesus Christ, for the remission of our sinnes, but also our bodies, And that being both together couered and clad with the righteousnes and innocency of the son of God, and besides sanctified by his holye Spirite, they are by and by put in possessi∣on of life euerlasting, and altogether made frée and deliuered frō the slauery of death, which hath no power, as we said, but one∣ly where sinne raigneth, which is the one∣ly cause of death. The holy Supper of our Lord in the which taking by faith breade and wine, which are giuen vnto vs by the handes of the minister, we are receiued to the partaking of the flesh and bloud of Ie∣sus Christ, and so vnited and incorporate* 1.154 with him, that for euer (as Saint Iohn saith) he dweleth in vs and we in him, doth it not assure vs also that being inseperably ioyned with the life, and with him that is cause of life, wee can neither die either in soule or body, by reason of this vniō which is common both to soule and body? The

death of the body ought not to séeme so hor rible, and hideous, as it doth vnto others, who are frighted as little children with a maske or false vizard. For if the mother should come to her childe with a monstru∣ous and vgly face to be séene, he would be afraid and runne away from her, crying: but so soone as shee should haue plucked off her false vizard, he would runne vnto her and kisse and embrace her. So muste wee doe, to bee deliuered from feare and frighting of death, wherewith we are naturally faised, wee must plucke off her maske and vizard, and must beholde it with that forme and face that Christ oure Sauiour did, when he ouercam death. For euē as by his Crosse he hath discharged vs of the curse vnder the which we were, and hath turned the curse into a blessing: So by his death hath he not onelie mortified, but also quickened our death, so that now it is become an hauen of health, and a dore to enter into the kingdome of heauen, and to take possession of that blessed life, which God hath promised to his elect children. That which doth cause vs to feare, is that wee doe behold it, in the mirrour of the

lawe, where it doth shew it selfe vnto vs vnder a most terrible shape to beholde, and like a Sergeant armed with the anger of God, and with all the threats and curses set downe in the law against those that do transgresse the same, who commeth to ex∣ecute his office and to cite vs to appeare presently before the iudgement seate, and to heare the sentence of the last and soue∣raigne Iudge, by whom we are sent vnto euerlasting fire, without any hope of com∣fort, or euer to haue any other company, but with Diuels to torments vs. Which imagination if it come in our mind when we are ready to die, it cannot bée, but wée shall take such a conceite and apprehensi∣on, that shalbe inough to ouerthrowe vs cleane, and cast vs downe into the pit and gulfe of desperation, if it should continue long with vs. But to get it away, wee must do as they who haue their eies daze∣led by looking too long of one couller, that is twinkling and glimmering. To gette their sight again, they must cast their eies vppon some other couller that is more liuely for the recreation. So when we féele our selues brought into so dangerous a

case, by reason of the feare and apprehen∣sion that the lawe causeth vs to haue of death, we must behold her face in the mir∣rour* 1.155 of the Gospell, where Iesus Christe setts it downe to be more swéete, well fa∣uored, and most amiable, where as Moy∣ses in his lawe had made it most vgly and horrible to beholde: It hath nowe neuer a sting to prick vs, neither any cords, chains or bands to kéep vs vnder her iurisdiction: For Iesus Christ being risen from the dead hath broken them, as Sampson by a marueilous strength did breake (as man would breake a threade) the great cordes and cables wherewith the Philistines thought they had bound him so sure, and so manicled him, that they thoughte hee would neuer haue escaped their handes. Yet they were deceiued, for when they came vpon him with great fury and vio∣lence, then they perceiued hee broke them all a sunder as easely, as a mā should break a litle string halfe burned a two. So death thought when she had made Iesus Christ to die, shee had ouercome all, and subdued all things vnder her power, and that shee had sette her Empire in so sure estate, so

that it could neuer decay: yet shée founde her self vanquished and throne vnder féet, that shee shall neuer bee able to rise a∣gaine.

For so writeth the Apostle to the Corin∣thians,* 1.156 that death hath béene swallowed vp in victory, that is meant of that which shée thought to haue gotten, when shée made Iesus Christ to die. Death then is not to be feared, for these reasons that we haue already alleadged, but rather to bée desired for some that I wil alleadge hear∣after. For first it setteth our soules at liberty, and maketh them frée from tor∣ments, anguishes, feares, desperations, cares, coueteousnes and other lustes, whereby they are cruelly tortured, meane while they are penned in this loathsome prison of our vicious, mortall and corrup∣tible bodies: It deliuereth likewise ou•…•… bodies from innumerable dangers, wher∣unto they are opposed as well on sea as land, as in any other place wheresoeuer they conuerse. From many kindes of sick∣nesses and sores, which doe vndermine and bringe vs to our ende, with intol∣lerable paine and 〈◊〉〈◊〉. Likewise

from necessity and paine of working and labouring, vnto the which we are subiect, by reason of sinne, and lastly from a great care, that we haue continually, to get and séeke out all meanes to nourish, cloth, get vs abiding places, and al other things that are néedefull to maintaine this miserable life. But al this is nothing in respect of the good it doth vs, putting vs out of al daun∣ger of sinning any more, and of being tem∣ted of the diuell, of the world and of our owne proper lustes and concupiscences, which neuer cease to stirre vs vp to doe e∣uill, and prouoke vs euery houre to offend God, and so to procure vppon our selues al the curses that he threatneth in his law to all those that transgres and disobey them. With what zeale and vehemency? with* 1.157 what sighes and grones did the Apostle aske and beséech of God to deliuer him frō the body of sinne. From this angel of Sa∣than* 1.158 which did buffet him? And after this long and lamentable complainte that hee made of the law, which he saw in his mē∣bers contrary to the law of his vnderstan∣ding, which made him captiue to the law of sinne, which was in his members, at

the conclusion of his discourse, what a loud cry he made from the bottome of his hart? Alas, wretched man that I am who shall deliuer me from this body of sinne? Sée then what piteous mone this holy perso∣nage made to sée in himselfe the tiranny of sinne, and to sée himselfe so forced and con∣strained to doe that euil which he detested, and to leaue vndone the good which he de∣sired and coueted to doe with all his heart? O most hapy death the which doth bring vs out of so cruell and irkesome▪ slauery: who will then consider what a misery it is to liue in the midst of the Church amongst* 1.159 the barbarous people, and such as the A∣postle did prophesie shoulde come in these latter daies, that is to say: men that should loue themselues, auaricious persons, van∣ters, proud, backebiter, disobediente to father and mother, ingratefull persons, despisers of God, without any natural af∣fection, false accu•…•…ers, immodest, cruell, ha∣ting those y^• are good, traiterous, rash am∣bitious, louers of wordly pleasures, rather then of God, hauing but an apparance of godlines, but obseruing no forme thereof. And on the other side to be inuironed and

compassed in round with the professed and mortall enemies of the Gospel, and of Ie∣sus Christ, and of his Church, which made dogs and wolues, which made men, which care neither for God or his grace, curious persons, ouer hasty, outragious, prophane, blasphemers, hauing neither •…•…aith, law, feare, or conscience to represse there malice and malignity. Who shall but regard what a trouble and vexation it is, to liue in this wicked & peruerse world, and be forced to see so many abhomina∣ble impietie and sacriledges committed, and to heare so many execrable and horri∣ble blasphemies, that they spit out with∣out any feare or shame against Heauen, against the throne and maiesty of God: shall he not lament his life so long in this world? and say with the Prophet Dauid:* 1.160 Woe is me that I remaine in messhech, and dwell in the tents of Kedar: my soule hath too long dwelt with them that hate peace. I seeke peace and when I speake thereof they are bente towarre.

Ely séeing the people of Israell had* 1.161 forsaken GOD, and had giuen them∣selues

ouer to Idolatry, and perceiuing the strange cruelties on the other side that A∣chab and Iezabell did vse against the Pro∣phets and seruants of God, being a weary of his life, got him into the desart vnder a Iuniper trée, and ther he praied vnto god, that hee would take him out of this life, that he might not behold any lōger that he did then behold and sée: so also is it not possible for a man, be he neuer so stronge harted, séeing the disorder and confusion that raignes now a daies in the world, and how euery where (except in very few pla∣ces) Piety and Iustice are altogether o∣uerthrowne, faith and the feare of God, vertue and verity are clean banished from the company of most men, but he shal féele in his heart strange pangs and passions of sorrow, and that to turne away his eies from such pitifull sightes hee shall desire with all his heart, that his soule mighte dislodge quickely from this earthly Ta∣bernacle, to take vppe and haue a newe dwelling place in Heauen, where wee haue a permanent Cittye, and an habi∣tation well fenced and fortified againste

all dangers, and that then shalbe fully ac∣complished that which the Prophet saith:* 1.162 The Lorde shall preserue thee from all euill, he shal keepe thy soule. The Lord shall preserue thy going out and thy comming in from henceforth and for euer. And besides, this will greatly in∣crease our desire, for that dislodging from this world, we shalbe sodenly transported vp into Heauen, where we shall sée God face to face, and Iesus Christ in his glory: by which sight the Angells af heauen, and all blessed Spirites are so rauished, that they desire and séeke none other thinge at all for their contentment and pleasure, as* 1.163 saith the Prophet. In thy presence is the fulnes of ioy, & at thy right hand there is pleasure for euermore. The Quéen of Saba hauing séene Salomon and heard* 1.164 his great wisedome by the aunswere that he made to all questions that shée deman∣ded, hauing moreouer considered and re∣marked the order and pomp of his Court: being as one rauished and in an estasis shée began to cry: O how happy are the seruants of thy house, that may behold thy face euery day, and vnderstand thy pro∣found

wisedome, that commeth from thy lippes? How much more happy then they shall we be then, séeing fully the glorious face of our God? all the diuine treasures of his heauenly wisedome being opened vnto vs. If Moyses thought himselfe happy and was accounted one of the greatest Pro∣phets of the world, because he had séene on ly the hinder part of God, what shall w•…•…e be when we shall sée him face to face, as he is in all his glory? Many kings and pro∣phets in the time of our Fathers, haue greatly desired the comming of Iesus Christ, and would haue thought them∣selues most happy, if they had séene God manifestly in the flesh as Saint Iohn Bap∣tist, Simeon, & the Apostle did, how hap∣py then may we thinke our selues at this present day, when by our death wee haue this prerogatiue to se him in his glory and maiesty, clothed with his royall robe, sit∣ting at the right hand of God his Father, hauing auctority and power in heauen and earth, to gouerne and dispose all things ac∣cording to his good pleasure, treading vp∣pon all his enemies, as vpon a footestoole vnder his féete? When hee transfigured

himselfe in the mountaine, Peter, Iohn, and Iames, séeing but a little beame of his glorie, were so soddenly rauished in thēselues, that forgetting all other things, they desired for all felicitie, but that they might continue still in that ioy and plea∣sure, wherein they were at that houre. Now let vs thinke if neuer so little taste of the life to come, hath béene able so to ra∣uish these thrée Disciples, how shall it be with vs, when according to the good hope that we haue, we shall haue the whole precious stone and drinke our fill in this streame or rather in this Sea of pleasure and al perfect contentment. When this euerlasting ioy whereof the Apostle spea∣keth, shalbe poured vpon our heads. And this ioy shalbe doubled, when with Iesus Christ we shall see this noble and glorious company of Angels, Archangels, domi∣nions, powers, patriarches, prophetes, apostles, martirs, and generally all the triumphant Church of the blessed soules, which doe nothing but sing incessantly, the praises of God: crying: Holy, Holy, Holy Lord God Almighty, who wast, art, and art to come for euer. Likwise to him that* 1.165

sitteth on the throne, and to the Lambe, be honour, praise, glory and power for euer & euer. It was merueilous pleasant in olde time to beholde the solemne méeting of all the Tribes of all the people of Israell in* 1.166 Ierusalem, when Salomou hauing fini∣shed the Temple, did dedicate it with an infinite number of burnt offerings and o∣ther sacrifices, with swéete parfume and incence, with praiers and thankesgiuing, and such mirth and melody of al the people that the like was neuer séene nor heard off before. There was likewise two other notable assemblies in Ierusalē, which are* 1.167 very famous in holy Scripture, the one in the raigne of Ezechias: the other in the raign of Iosias: when these two good prin∣ces moued with a zeale of godlines and the seruice of God, that before had béene pitti∣fully corrupted by the idolatry and impiety of their predecessors, with an heroical and magnanimious hart, vndertook to pu•…•…ge y^• holy land, of al filthy & stinking abhomina∣tions, wherwith both the bodies & soules of diuers were infected, taking clean away y^• stewes & Idols of al the county of Iudaea, and abolishing cleane all the false seruices

that their hipocritical fathers had inuented and established against or cleane beside the worde and ordinance of God, hauing no warant for it at all. And to renew the co∣uenant of God, which was almost forgot∣ten, and cleane defaced out of the peoples heart, assembled all the inhabitants of the Countrey, with whom after the law was read publikely, they solemnised the Ea∣ster with great solemnity, then euer was séene or heard of before. And who was he amongst that company think ye, that sée∣ing such an assembly gathered together for so good an end, whose heart did not leape in his belly for ioy, séeing God present in the midst of his holy people, hearing the a∣gréement that was renewed betwéene the parties, and the solemne promises and protestations, first that GOD made respectiuelye to his people, assuringe them of his fauour for euer, and then that his people made vnto him, promising him neuer to goe from him, but to kéep his co∣uenant for euer, and neuer change his true seruice euer hereafter honoring him only, and sanctifying his holy name. And sure such assembles of y^• militant church, wherof

some steps we haue séen in this latter age, if Antichrist and his adherents did not di∣sturbe them would bee an excellent thing, and most to be desired of all earthly trea∣sure:* 1.168 as the Prophet saith. O Lord I haue loued the habitation of thyne house & the place where thine honor dwelleth. And also here he saith: As the heart brai∣eth* 1.169 for the riuers of waters, so panteth my soule after thee O God: my soule thirsteth for God, euen for the liuinge God, when shall I come and appeare before the presence of God? And in the 92. Psalm: It is a good thing to praise the Lord, and to sing to thy name O* 1.170 most highest: To declare thy louinge kindnesse in the morning, & thy truth in the night. These places and infinit o∣ther doe shewe sufficiently what accounte we ought to haue of holy assēblies, which he did prefer before all worldly pleasures. And to say the truth, euery man which knoweth and féeleth in himselfe, what is the loue, bounty, swéetenes, mercy, good∣nes, wisedom, faithfulnes, patience, truth, power greatnes, maiesty, iustice, liberali∣ty, and other soueraigne and infinite ver∣tues

of God, can neuer content himselfe sufficiently to thinke vpon them, to declare them to others, to admire and adore them, and to inuite not onely the angels and all the holy company of Heauen, but also all the elements, al liuing creatures, al plants yea all creatures without life to magnifie his holy name, and to bee filled with ioye, when he shall heare it exalted, and glorifi∣ed. Albeit the praises and thankesgiuing that men yet liuing doe sing vnto the Ma∣iesty of God, cannot be so holy, or wel di∣rected, but they want somewhat: for be∣ing alwaies vnperfect, as we are, vnto what degree of faith and charity soeuer we haue attained: and hauing besides this flesh with vs which doth fight continuallye a∣gainst the spirite, and kéepeth it in bridle, and pulleth it backe when it would lifte it selfe vp vnto God, it is impossible that we should heare the word of God with such zeale & attentiuenes, as we ought, neither that we should make our confessions, prai∣ers and thankesgiuing, with such humility and affection as is required of vs. Yet when we heare in the midst of the assem∣bly, the Psalmes and spirituall songs re∣sound

from the mouths of the faithfull, al∣though they be but weak, fraile, poore and miserable sinners, we reioice and are raui∣shed with the ioy that we fele inwardly in our hearts. What may we then thinke of the pleasure and ioy that we hope to re∣ceaue in Heauen, when our soules being departed out of our bodies and ascēded thi∣ther, shall heare the swéete musicke and harmony of Angels, and other blessed spi∣rites, singing together the praises of God, with so melodious a tune, that •…•…he con∣tentment and pleasure that they shal take thereby, shal make them in an instant for∣get not onely all other displeasure, but also all other pleasure that euer they felt? As a pale of water being cast into the sea, is by and by no more perceiued, and as the brightnes of the starres appeares no more as soone as the Sunne beginneth to shine, and to cast his glorious beames ouer the face of the earth. Moreouer when we die in the faith of our Lord Iesus Christ, at that very instant we are blessed and moste happy, that is to say: wee haue no more thoughts and desires, but such as are pure and holy, and at the very houre of death

haue their full periode. Which is no small felicity, for we haue the flesh no more con∣trary to our spirite, our appetites no more rebelling against reason, nor the lawe of our members no more repugning the law of God: but all tumultes and troubles be∣ing asswaged in our hearts, wee haue a soule spirituall, calme, peaceable, liuing to God altogether, which doth alwaies cleau so fast vnto him, that it can no more by a∣ny temptation, or any otherwayes bee withdrawen from his loue, or his seruice, nor from beholding of his face. Is there any thing more pleasant to behold then a City gouerned with good pollicy, where al the Citizens and inhabitants are so louing one to another, firmely ioyned together with an vnfaigned bond of amity, which committeth no wranglinges, strifes, de∣bates, quarrels, partiallities, diuisions, tumults or seditions to arise amongst thē, they doe hold so together, and liue all in a∣miable loue and concord. Is there likewise any thing more to be desired, then to sée a family well ordered, where the father and mother, the children, & seruants, do liue to∣gether in the feare and obedience of God,

and doe containe themselues within their dutie, and doe not let slip or go beyonde in anie thing, the rule & measure that God hath set downe in his lawe? Saint Paul in many places doth tel vs of the wonder∣full* 1.171 harmonie, which is betwéene the mē∣bers of mans bodie, of their mutuall com∣munication, faculties & powers, not one enuying the dignitie of another, or despi∣sing his companion for his basenes: by this comparison teaching the Church, what fraternitie & iust proportion ought to be betwéene the members thereof, for the health & preseruation of euery mem∣ber in particular, and of the whole bodie in generall. What goodlier sight is there, then this to be séene amongst men? And what better melodie can there be, then a Lute well tuned, and well touched? But what heauenly harmonie is there in the soule, when it agréeth so well in all her powers, that our vnderstanding thinketh on nothing more then on God, & our will loueth, desireth, and aspireth to nothing, but to him: our memorie hath nothing to remember but him, for so is it with her, when hauing lefte this bodie, she is recei∣ued

into Paradice. For then shée is fil∣led with GOD, who is in her. From* 1.172 thence forwarde all things (as the Apostle saith) that is to saie, all her thoughtes, all her loue and desire, all her cogitation, to bée bréefe, all her good, all that euer shee hath, all her wishing and contentation is fixed in God. Séeing then that by death wée doe atchieue so greate a benefite, that in all this life in what estate so euer wée bée, wée cannot finde the like: for there is liuing in this miserable worlde neither King nor Caesar, noble man of marke, or marchant, lawyer or labourer, who com∣plaineth not of his estate often, and hath iust occasion so to doe, when his affayres fall out contrarie to his desire, hope, and expectation: are not wee then greatly be∣holding to death, that in the twinkling of an eie, doth giue vs the fruition of the soueraigne felicitie, which doth consiste in the perfect tranquilitie of our soules, and in the full satisfaction of all our de∣sires. The which vaine men séeke in vaine to haue in this life in the transi∣torie trashe and treasure of this present world.

There is yet one thing more which should make vs embrace death willingly, when our houre is come: which is, that it doth set vs in possession of all the goods, that Iesus Christ hath purchased for vs. For while we liue in this worlde wee are not saued (as the Apostle sayth) but by hope onely. But when by death wée de∣parte from hence, then wee inioy lyfe e∣uerlasting, and that pleasure which is so greate, that neyther eie, eare, vnderstan∣ding, or heart of man may conceiue or apprehende the greatnesse thereof. It was a ioyfull thing I thinke, for the people of Israel, after theyr long and irkesome slauerie wherein they were detayned in Aegypt, after so long wan∣dering, and many vnhappie reencoun∣ters, that they had in the deserts of A∣rabia for fortie yeeres together, when at the last they sawe themselues arry∣ued at the bankes of Iordaine, and had but to passe ouer the riuer to enter into the possession of the lande that GOD had promised to their Fathers, which they had so long waited for be∣fore.

A young man that hath béene ma∣ny yeeres warde vnder a rigorous and seuere Tutor, who hath misused him, and dealt verie hardly with him, kéeping him short of those things which were ne∣cessary for him, hath he not great cause to reioyce, séeing the date of his wardship to draw out, when he shall haue all his goods at his owne pleasure, and hee at no mans controlment anie more.

The children that descende of anie noble family, that are brought vp vn∣der the king, or in the house of anie greate Prince or Signiour, to waite vpon them, being brought vp vnder the hand and cor∣rection of a sharpe and curst squire, who doth kéep them in, with a seuere and rigo∣rous discipline: are not they ful glad, when they are out of their waiting office, frée from the feare and seruilitie wherein they were so long & rigorously detained? The young maidens that haue all their youth bin straitly kept within their fathers and mothers doore, they reioyce greatly when they heare they shall be maried, & a great deale more when they are betrothed, but their greatest pleasuxe and ioy is, when

they are maried and giuen into the hands of an husband, whome they loue and lyke well of. For so they haue their hearts de∣sire. Wee also that here on earth, by the preaching of the Gospell of Iesus Christ, and by faith which wee haue fixed in his promises: haue as it were betrothed our selues vnto him, what cause shall we haue to reioyce, when our soules departing frō our bodies, shall mount vp into the hea∣uens to espouse him, and there to solem∣nize the feastifal daie of our mariage with such ioy and gladnes, as shall neuer haue end, and neuer be interrupted or troubled, neither by death, disease, or anie other ac∣cident that euer may bechance. Then wil our spouse comming before vs saie vnto vs that which is written in the Canti∣cles: Come he ther, my sweete one, en∣ter into the closet of thy loue. The winter is passed, so are also the raine, the snow, the haile, the cold and frost, and all the sharpe and bitter season which thou hast bene faine to endure hetherto with great paine and sorow. And nowe the spring, into the which thou art entered shal endure for euer,

and the pleasures that shee bringeth with her shall neuer haue anie ende. Enter then my sweet one into the ioy and rest of the Lorde. Then shall bée fulfilled the saying of the Prophet. They* 1.173 that sowe in teares shall reape in ioy. They went weeping and caried preci∣ous seede, but they shall returne with ioy, and bring their sheues with them. So béeing out of our wardshippe, and ta∣ken from vnder the hande and discipline of our Tutor, wee shall bée set at full ly∣bertie, and in possession of that inheri∣tance that GOD our good Father hath promised vs, and appointed vs, when hee adopted vs for his children, and heyres of the inheritance of eternall life, and of the kingdome of heauen, which wée may well hope for whilest wée are héere, but to saie or thinke what it is, it is impos∣sible for anie tongue or eloquence, bée it neuer so singular: for the greatnesse thereof farre passeth all humane capa∣citie.

Man hauing built this fortresse a∣gaynst the feare that the sicke man may haue of death, wee must also set downe

some thing agaynst the feare of the de∣uill,* 1.174 who is Emperour of the kingdome of death. For he is the enemie that giues the last assault, that plants all his artille∣rie, and employes all his engins agaynst vs, to make vs yéelde. But we being vn∣der the defence and safegarde of our shep∣heard, who is carefull and vigilant to kéep vs, and stronger to defend vs, than this* 1.175 rauening woulfe or furious lyon can bée to assaile vs, we ought not to feare at all. For who can take vs out of his handes, seeing that hee and his Father (who is greater then all) are but one essence, pow∣er, glorie and maiestie? We are then as∣sured, that as there is no subtiltie or fetche that can surprise or goe beyonde his wise∣dome: so is there no force sufficient to en∣counter with his puissance. Let vs kéep our selues then vnder the shadowe of his wings, and assure our selues that hee will keepe vs safe, that neither the deuills nor anie other creature shall bee able to hurt vs: as the Prophet saith: Who so dwel∣leth in the secrete of the most high, shall abide in the shadow of the al∣mightie:

I will saie vnto the Lorde, O mine hope and my fortresse. He is my God, in him will I trust. And after that he had named some dangers, by the which he assured the faithful they could neuer bée hurt: in the end he commeth to the deuils, the ancient and mortall enemies of man∣kinde, and speaketh on this wise: Thou shalt walke vpon the Lion & Aspe, the yong Lion and the Dragon shalt thou tread vnder feete. Because thou hast loued me, therefore wil I deliuer thee, I will exalte thee, because thou hast knowen my name, &c. Where we may beholde the victory which he doth promise vs of the deuilles. And the example of the Apostles, vnto whome Christ gaue pow∣er* 1.176 ouer deuils, so that they were constrai∣ned to acknowledge the power, that hee had giuen the Apostles ouer them, obey∣ing vnto those things that they did com∣mand in his name, may put vs in good se∣curitie, that fighting against them, so that we be furnished, with the same weapons that they were, that is to saie, with faith and the word of God, we shall bee sure to

haue the victory of them, and by the buck∣ler of our faith to breake off their firie dartes. Your aduer sarie the deuil (saith* 1.177 Saint Peter) walketh as a Lion, roring round about you, seeking whom hee may deuoure, to whom you must resist being grounded in the faith. And Saint* 1.178 Iohn saith, Ye are strong, and the word o•…•… God remaineth among you, and ye haue ouercome the wicked spirit. And Iesus Christ speaking of faith, did hee not promise that the gates of hell, that is to saie, all the counsell, craft, fetches, meanes and power that the deuill is able to deuise and make, are not able to encounter with her, and cannot resist the worde of God. That which we sée cléerely appeare in the example of Iesus Christ. For the deuill* 1.179 being come to assaile him, and hauing as∣saied all meanes possible that he could, to make him fall in distrust of God, he could bring nothing to passe, but lost his labour, for he founde him so well armed on euerie side with the word, that he was gladde to forsake the field, and was glad to be gone with shame leauing him. If wee then bee also well armed, we néede not feare, what

he can hurt vs, nor stand in doubt but wée shall bée couquerours both of him and of* 1.180 all our other enemies. As Saint Paul sayth, The weapons of our warre are not carnall, but mighty through God to cast downe holdes, casting downe the imaginations, & euerie high thing that is exalted against the knowledge of God. Whosoeuer then would stand in feare of the deuill, béeing armed with saith and with the worde of GOD, shoulde shewe thereby, that hée knoweth not what is the force of the one or of the other, nor what is the power and might of him who conducteth vs, and knowe•…•…h* 1.181 not vnder what standarde wée fight. For hath not our Captaine broken the ser∣pents head? Hath hée not dispossessed the strong man of his fortresse, and taken all his armour from him? Is it not hee that hath cast out the Prince of this worlde, and destroyed all the workes of the deuill? Is it not this grand Captaine Michael, who already hath got the victorie against the Dragon and his Angelles, and hath them in chase, till hée haue defeated and vlterly ouerthrowen them for euer. But

to take better héede of him, we must note two speciall pointes of pollicie in him, whereby hée thinketh to ouer-catch vs, if he sée vs vertuous, to puffe vs vp with a vaine presumption of our selues, of our owne workes and vertues. But on the contrarie side, if hee sée that wee are vici∣ous, and that in this life we haue béene li∣centious and dissolute, then will hée laie before our eies as much as possiblie hee can, the grieuousnes and enormitie of our sinnes, that he may thrust vs hea•…•…long in∣to a desperation of the grace of GOD. These are the two halters, wherewith (as Saint Augustine saith) this hang∣man of mankinde doeth vse to stran∣gle men. But wee haue alreadie shewed how we may auoide these temptations. And as for our good workes, we knowe that they are al so filthy & vnperfect, y^• we can make no more account of them before the face of God, then of olde and vncleane rags. And againe, y^• our sins cannot be so great, but y^e mercy of God doth surmoūt them, nor so vncleane, but the righteous∣nes & blood of Iesus Christ is able to wash thē cleane, & make thē as white as snow.

Nor finally, so damnable, but in confessing them with humilitie and contrition, God* 1.182 will shew himselfe faithfull to pardon and forgiue them euery one. It resteth nowe that we set down some assurance to com∣fort the sick man against the feare that he may haue of y^e iudgemēt of God. For whē we sée our selues cited by sicknes to ap∣peare quicklie & personally before his tri∣bunall seate, if we haue in vs but the least sparke of grace, we shall call to mind that which is sayd in the holy Scripture: that is to say, that it is an horrible thing to fall into the hands of the liuing God.

First, that there is no partialitie or exception of persons, that is to say, no re∣spect vnto greatnes, dignitie, noblenes, ri∣ches, beautie, knowledge, parentage, ally∣ance,* 1.183 to no such matter, which is of ac∣count and much regard among men, cau∣sing them oftentimes to swarue a little, & go awry in their iudgementes from the true rule of iustice, but it is not •…•…o in the iudgements of God, which beeing immu∣mutable and impassible, can nothing at all alter his will. By reason whereof all his iudgements are measured by the rule, and

pronounced according to the rigour of the lawe. Then that all our thoughtes, affec∣tions, wordes, déedes, and actions, and ge∣nerally all the course of our life from the beginning to the ending is vnfolded and sifted out throughly. That the bookes and registers are brought forth, wherein are noted all the faults that euer we haue cō∣mitted by thought, worde or déede, with all their circumstances. Likewise that iudgement shall be giuen without mercie: and to be short, that no vertue of ours is allowed of, nor any righteousnes accepted that is not pure and perfect in all pointes. I saie then, when wee come to set these thinges before our eies, concerning this fearefull iudgement, the which we can by no meanes auoide or escape. And on the o∣ther side, whē we come to set these things before our eyes, the vice, the corruption, and imperfections which are in vs, and y^• infinit number of sins that we haue com∣mitted against the first and second Ta∣ble, that is to say, against God and man: it must néeds be that we remaine greatlie astonished and forlorne: considering that we haue so many aduersaries and accu∣sers,

which will not cease to persecute vs extreamly, that is to saie, the deuill, the lawe, and our owne consciences: which produce against vs a thousande & a thou∣sand informations, séeking to condemne vs, considering the qualitie of the crimes whereof we are conuinced. And these things cānot we withstand, nor any wise escape the rigor of the iudgement of God, but in confessing our debts first, and then next to haue recourse to the death of our sauiour Iesus Christ to bée forgiuen. For it is otherwise in the iudgement of God then in the iudgement of men: by the which a person accused is condemned as soone as he hath by mouth confessed him∣selfe to be guiltie of the offence: but con∣trariwise the confession of our offences is one of the meanes whereby wee obtayne remission, and are absolued and iustified before God, as saith Saint Iohn. If wee* 1.184 confesse our sinnes, God is faithfull & iust to pardon them, and to make vs cleane from all iniquitie. And Dauid sayth: I acknowledged my sinne vnto* 1.185 thee, neither hid I mine iniquitie: for I thought, I will confesse against my

selfe mine wickednes vnto the Lord, & thou forgauest the punishment of my sinne. After the confessing and acknow∣ledging of our sinnes, wee must haue re∣course vnto Iesus Christ the iust, who is∣our aduocate to God the Father, and the propitiation for our sinnes, and repose our selues wholy vpon him, referring our cause vnto him: for hauing put it into his handes, it cannot choose but goe on our sides. For when wee appeare before the iudgement seate of God, we cannot be cō∣demned, what accusation or crime so euer be brought and alleged against vs by our* 1.186 aduersaries. He which beleeueth in me saith he, commeth not into iudgement at al. And in another place to comfort his disciples, he exhorteth them to haue an eie to the last iudgement day, & séeing it draw nigh, to lift vp their hands and to reioyce, for that the full and perfect redemption is reserued vnto that daie. And S. Paul con∣firmeth the same in his Epistle to y^e Ro∣mans, with a meruailous grace & magni∣ficency of spéech. Who shal cōmence any* 1.187 accusation against the elect of God? god is he which iustifieth, who shal thē

be able to condēne? Christ is he which is dead, & who is moreouer risē again, who is also at the right hand, and doth make intercession to God for vs. We must thē conclude, that which he saith in y^e beginning of the Chapter: That there is no condemnation to those that are now in Iesus Christ, that is to say, which walke not according to the flesh, but after the spirit, And that as Iesus Christ their head cannot be saued but with those that are his members: so they cannot bée condemned, but he should also be condem∣ned with them, by reason of the insepara∣ble vnion which is betwéene the head and the members.

Moreouer, that Iesus Christ beeing dead for vs, hath suffered the punishment and curse which was due vnto vs, because of our sinnes, and by consequent hath ful∣ly satisfied the iustice of God, we néed not feare that he wil exact of vs anie more the paiment of debts, the which hee hath for∣giuen and acquited vs: for that were to go against the iustice not onely of God, but also of man, to demand to be pardoned debt twice, hauing then yéelded our selues

wholly and referred all our matters into* 1.188 the handes of our Souiour Iesus Christ, let vs not feare to bee ouertaken by the iugdement of God, where the Sonne is continually before the face of the Father making intercession for vs, carrying vs vpon his shoulders and in his brest, as the high Priest did in old time carry y^e names of the twelue Tribes of Israell, to present them before the Lord, although hée ente∣red into the Sanctuary with a plate of gold vpon his forehead, wherein were en∣grauen these words. The holie one of the Lord. To the ende hée might make them acceptable to the Lord, which was a type of that which Iesus Christ our high and euerlasting Priest after the or∣der of Melchisedech did exhibite and repre∣sent in verie déede vpon the Crosse, when offering himselfe in sacrifice for vs to God his Father, he did sanctifie and make vs acceptable vnto God for euer. We must not then feare that being in state of grace as we are, hauing an Aduocate towardes God, in whom he is well pleased, hée can or will condemne vs, when we shall ap∣peare before him in iudgement, and shall

be clothed in these goodly long garments, whereof is spoken in the Apocalippes, the which are dyed and washed in the bloud of the Lambe, and shall bring tustification with them. When we shall thus haue exhorted the sicke man to take a good heart and not to bée afraide, neither of his sinnes, nor of death, nor of the Diuell, nor of the iudgement of God: if wée sée that hée bée loath to leaue the worlde: and that his honours, riches, pleasures, case, and that hée beareth yet to these earthly and corruptible thinges, dooth make him loth to forgo them, and troubleth his minde wonderfully, that it cannot resolue to m•…•…rch merily whether* 1.189 God dooth call it. Then first must wée make relation vnto him, that this world is altogither set vpō wickednes, & drencht in sin: that it shall passe away, & quickely be faded away with all her concupiscen∣ces: that it doth not know God at all: that wée are no more children of this worlde: that God hath taken vs cleane out of this* 1.190 world, to the ende we should not be con∣demned with it: that we cannot loue this world, but we must néeds be enemies vnto

God. That the Diuell is the Prince of this world: and that by consequence, wée* 1.191 cannot loue this world, or the things that be in this worlde, but we must néedes be vassals & slaues of the prince of darknes: That wee cannot bee faithfull, nor true members of Iesus Christ, but the worlde must be crucified to vs, and we to it. That by the example of the Apostle, we make no more account of the world, with all his glorie, pompe and superfluitie, then of the dung of the earth, or of a floure that is fa∣ded and withered: that wée are here but as passengers and straungers, and can∣not make any long time of abode, as in a Citie, and habitation that shall last for euer: but wée lodge héere as in an Inne, and must bée readie to gird vp our loynes, and dislodge betimes in the morning, to bée trudging still outwarde, till we come to the place where wée meane to take vp our lodging and rest for euer: that is to wit, in heauen, wherein wée ought to haue our hearts, our thoughts, our desires, and all our affections, altoge∣ther fixed alreadie, and there, as the Apostle saith, shoulde wee haue all our* 1.192

conuersation. For béeing raised vp from the dead with Iesus Christ, and vnited vnto him vnseperably, although our bo∣dies be far seperate and distant from his: yet ought we alwaies to be present with him in our spirites and soules, and to for∣get cleane the worlde and the earth, sée∣king after and thinking on nothing more then of those thinges which are from a∣houe. Our heart should it not bée where our treasures are? and where are our treasures but in heauen, where Iesus Christ is in his glorie? who hath our lise* 1.193 hidden in himselfe, and not onely all the treasures of the knowledge and wisedome of God: but also of all the gifts, gra∣ces, honours, riches and blessings, that God the father hath giuen him to bestow vpon his Church whilest shée is here mi∣litant in hope, and when shée is alone tri∣umphant, shée shall enioy the full fruiti∣on thereof, when our soules leauing these filthie, stinking and obseure prisons of our bodies, shall be carried, as was that of poore Lazarus, into the bosome of Abra∣ham, by the Angels there to rest and re∣ioyce for euer, as it is written: The chil∣dren

of thy seruants shal continue, and* 1.194 their seede shall stande fast for euer in thy sight.

If then wée doo but languish in this worlde where wée liue as poore strangers in exile amongst a number of barbarous and rude people, ought wée not to bée full glad, when God calleth vs away to reclaime vs into our own country, where, with our brethren, the Patriarches, the Prophets, Apostles, and Martirs, & of all other blessed spirits, we shal peaceably en∣ioy togither the glory, honour, trust, rest, and all that perfect felicitie that he promi∣sed and prepared in his kingdome for all his elect. A maruell then that men, yea the faithfull themselues, who are not on∣ly instructed by the word of God, but al∣so by daily experience, they finde that all lustie and glorie of this worlde, are but méere vanities, illusions and dreames, which passe away quickly, doo suffer themselues so to bée bewitched and en∣chaunted by their flatteries and delica∣cies, that at the last they became sence∣les beastes, as were the companions of Vlysses, by the charmes and enchant∣ments

of Cirre. For is not their iudge∣ment corrupt and simple, that béeing loth to leaue this worlde, to goe vp into heauen, and preferring the thinges that are mutable, vncertaine, transitory and corruptible, which aske infinite paines to get them, and as manie cares to kéepe them, and more gréeses and sor∣rowes to forgo them, before the bles∣singes which God doeth promise vs in his kingdome, which are certaine, im∣mutable, incorruptible, eternall and as∣sured, which cannot chuse but bring to them which possesse them a true and per∣fect contentment of the minde. Wherein wée doo, (as our first fathers did) for one Apple, forgo, not an earthly, but an hea∣uenly Paradice, where are such delights and pleasures, as are not to be imagined. For one messe of pottage wee sell our birthright, and all that belonges there∣vnto, as Gsau did. Wée desire rather Garlike and Oynions of Egypt, then the holie lande, with all her abundance and blessings. Wée had rather with the prodigall childe liue with Hogges with draffe, and washing them to bee nouri∣shed

and brought vp in the house of our heauenly Father, with bread of Aun∣gles.

And lastly, after the example of Lots wife, we cannot forgo the infamous plea∣sures of our Sodome, but we had rather perish with them, then to be saued in for∣saking them. So lamentable is our case, that we may say of our selues with the ho∣ly Prophet: Vnderstand yee vnwise a∣mong* 1.195 the people, and ye fooles when will ye bee wise? For what maketh vs make so great account of this world, and that which is in it, but a damnable de∣sire, the which doeth b•…•…nde vs so, that it maketh vs often times take light for darkenes, and darkenes for light againe, sowre for swéete, and swéete for sowre a∣gaine? To the ende then that wée be not deceiued in our owne iudgements, wée must not ground them vpon any outward apparance, nor vppn the common error of men, who being sensuall, approue and re∣iect all thinges as they are agréeable and contrarie to theyr sense and appetite.

But wee must iudge all thinges, as the Apostle saieth, by the worde

of GOD, which is an infallible rule to discerne truth from falshood, and not to follow in our owne iudgements our own reason or carnall wisedome, the which is enemy to God, and doth for the most part iustifie that which he doth condemne. Let vs now sée then what the word of God doth teach vs concerning the world, and those things which are in the world. Loue* 1.196 not the world, (saith Saint Iohn) nor the things that are in the world: For if any man loue the world, the loue of God remaineth not in him. For that which is in the worlde, to wit, the concu∣piscence of the flesh, the lustes of the eyes, pride and presumption, are not of God, but of the world: Sée then what the A∣postle dooth teach vs of the world, that we must not loue it, if wée will that God loue vs.

And Salomon when he speaketh of it, saith, that after hée had long time with great diligence considered the estate of this worlde, the varietie and inconstan∣cie of humane spirites, the diuexsitie of studies wherunto they apply themselues, the mutabilitie and sodain change of their

counsels, the simple iudgement that they haue to praise or dispraise, to estéeme or neglect, to loue or hate, to purchase or dis∣dain or let slippe those things which were set before them in this world, hee knewe not only by reason, but also by experience, that the desires of most men were but on∣ly foolishnesse and vanities, which they do as it were, worship, mooued thereunto by the rashnes and temerity of their own ap∣petites, the which for that they are blind, and will not be directed by any good rea∣son, are easily carried euerie where, whe∣ther pleasure and the Diuell doth pricke them forwardes: some ambitiously pur∣chase the honours and promotions of this world, and in climbing vnto them violate all law and right, forget all pietie and hu∣manitie, care not what trouble and con∣fusions they make, stirre vp, fauour, and enterleague with the wicked, hate and reiect the good and vertuous, warre vpon the countrie wherein they haue béene be∣gotten, brought vp, and suckled, depriue it of libertie if they can, and by a cruell ty∣rannie which they vse, bring into a mise∣rable slauerie, as Iulius Caesar did his,

and before and after him manie others: doth not this plainely shewe, that there is nothing more true then that which, Ie∣sus Christ sayde vnto such ambitious fel∣lowes: That which is highly esteemed* 1.197 among men, is for the most part ab∣hominable before God. And how can they please him séeing the gretest part be∣léeue not in him nor in Iesus Christ? As it* 1.198 is written in S. Iohn. How can ye be∣leeue, seeing ye seeke glory one of an other, and seeke not the glorie that commeth from God alone? And in an∣other* 1.199 place, the Pharasies and chiefe ru∣lers of Ierusalem condemning themselues saide, is there any of all the Princes that hath beléeued in him, meaning Iesus Christ? And in Saint Mathew, I thanke* 1.200 thee O Father Lord of heauē & earth, that thou hast hid these thinges from the wise and men of vnderstanding, and hast reuealed them vnto babes. We must not then be loath to forgoe the honours and promotions of this worlde, which causeth vs for the most part to for∣get God and our selues, and doe distract our mindes from the studie and exercise of

vertue, which perswade vs rather to séeke our owne glorie then the glorie of God, make vs disdaine our neighbours, and forget that wee are but dust and ashes, and lastly bring vs to worshippe the ve∣rie Diuell, and make vs senselesse as brute beastes, as saieth the Prophet: Man is in honour hee vnerstandeth* 1.201 not, hee is like to beastes that pe∣rish. And a little before he speaketh of the driftes and foolish imaginations of these ambitious hearers: They thinke their houses shall continue for euer, euen from generation to generati∣on, and call their landes by their names: but man shall not continue in honour, he is like the beastes that die. Now as we ought not to be heauie and sorrowfull to beare the honour and great estate, that we have in this world, for those reasons which are alreadie set downe: so must wee not be sorrow∣full for riches and temporall goods, when departing this life wee are constrayned to leaue them behinde vs. For to speake properly they are not the true riches of Gods children, nor the inheritance that

their father kéepeth for them, and that Iesus Christ hath purchased for them. For his kingdome, (which is the riches that he hath promised vs) is not of this world, but heauenly. So the glory, power, estate, riches, honour, pleasure, counsell, peace and all the felicitie of this kingdome is altogether diuine and spirituall. Iesus Christ, who is the king, what temporall goods hath he possessed or purchased being in this world, where he was not maister of so much as the little birdes or the foxes are, that is to say, of a nest, a caue, or a hole to hide his head in? And the Apo∣stles, who were the Princes of his king∣dome, what reuenewes I pray you, or great possessions had they in this worlde? Saint Peter saide, speaking to the people* 1.202 which lay at the gate of the Temple beg∣ging an almes, gold & siluer haue I none, but such as I haue, I giue thee: in the name of Iesus of Nazareth rise vp and walke. And S. Paule saith, we are as* 1.203 poore men, and yet we make many rich, as hauing nothing, and yet possessing all things. We sée then hereby that the goods that God will enrich his children withall,

are not earthlie and corruptible goods which are subiect to théeues, to rust and mothes: but spirituall goods, certaine and permanent, which cost nothing, neither to get them nor to kéepe them. For God of his frée bountie doth bestow them vpon vs, and kéepe them for vs, and there is none that can take them from vs, but he himselfe, that which he doth neuer but by constraint, either through our ingratitude towardes him, or else by abusing them in applying them to some other end, then he appointed when he bestowed them vpon vs. The goods that we ought to make account of and purchase, and to take héede that we loose them not, are the heauenly riches, as the grace of God, our adoption, faith, the word of the Gospell, hope, cha∣ritie, patience, humilitie, the peace and tranquillitie of our consciences: and espe∣cially the righteousnesse of Iesus Christ, which is the fountaine, from whence doe spring and flowe to vs all the graces, fa∣uours and blessings of God. For so much as by it, and by the partaking there of we are reconciled and reunited vnto him, kept in his fauour and grace, whereby we con∣ceiue

a hope certaine and infallible of life euerlasting, which is the very heape and fulnesse of all good, and of all the true feli∣citie that wee can desire. It is thether then that wée must alwayes aspire, the∣ther must all the thoughtes of our spi∣rites, and all the desires of our heartes reach: this is our soueraigne good, and the marke of our blessednesse, and not this transitorie trash that maketh the possessours thereof nothing at all the bet∣ter: but is occasion that they become of∣tentimes the worse, if they take not good héede as the Apostle sayth, making them* 1.204 to be puffed vp with a vaine presumption, and to be proude and stately, to put their confidence in the instabilitie of their ri∣ches, not to be sociable or affable, but in∣solent, arrogant, and outragious, as the Psalmist sayeth: Their pride is as a chayne vnto them and cruelty coue∣reth them as a garme•…•…t. And spea∣king of the confidence that they haue in their riches, he sayeth in an other place, Some boast in their goods, and boast* 1.205 themselues in the multitude of their riches. And by and by mocking them

he saith: Yet a man can by no meanes redeeme his brother: he can not pay his ransome to God. And in an other place where he speaketh of both together that is to say, of the violence and oppres∣sion that these rich men, and the mightie ones of this worlde doe vse towardes the poore, and of their vaine hope, he sayeth: Trust not in oppression or robberie,* 1.206 e not vaine, if riches encrease set not your hearts thereon. This is the rea∣son why our Sauiour Iesus Christ, cal∣leth riches, the riches of iniquitie, not* 1.207 that they are not the creatures of God, and good, when men can tell howe to vse them well, and to employ them as God hath commaunded: but for as much as euerie man almost doth abuse them, vsing them after his disordinate lustes: and as Saint Paule sayeth, the Diuell serueth his turne with them, as with grinnes and nets to entangle men, to make them fall into many foolish desires, which leade them to destruction, yea and sometimes make them swerue from the faith, and become Apostates, as wee sée many now a daies, who being reprehended for

that they are reuolted and gone out of the Church, haue none other answere to ex∣cuse themselues and to collour their Apo∣stasie withall, but that they will not loose their goods, hauing rather to perish vtter∣ly in kéeping them a little while, then bee saued for euer in forgoing them. Where∣in they shew that they are farre from fol∣lowing the counsell of Iesus Christ, and from being anie of his disciples, whom he counselled that if their hand or foote offen∣ded them they should by and by cut them* 1.208 off and cast thē from them, for it is better to goe into the kingdome of heauen halt and maymed, then hauing two hands and two legs to be sent into euerlasting fire: and likewise the eie is a part of the bodie which we account dearest, if it make vs offende, we must pluck it out, and cast it away: for it is better to be blind, and to enter into life with one eye, then hauing two to be cast into hell fire. What should we then doe with these temporall goods, when we perceiue that by them wee are withdrawne and holden backe from fol∣lowing Iesus Christ couragiously? Is it not more expedient and safer for vs to

breake through these snares, which hold vs so fast, and to escape awaie, then to tarrie, and being taken, to fall in to the handes of Fouler? Crates the Thebaile perceiuing that the goods he did possesse did withdraw his minde from the studie of Philosophie, and that the care that he had to looke after them, woulde not suffer him to haue anie leasure or libertie at all in spirit, tooke them and cast them into the sea: saying merily, he had rather they should be drowned, then that they should drownd him. And if a poore Pagan had done this for a desire hee had to attaine the knowledge of morall vertues and Philosophie, that he might or∣der and gouerne the state of his life well: what should we doe that are Christians, instructed by the word and spirite of God, who haue the promises, and certaine and assured hope of life euerlasting, and of the kingdome of heauen, whereof we doe not doubt to haue the full sruition at the last. Let vs leaue then the goods of this worlde to worldlings, and to those that haue no o∣ther hope, nor other Paradise but in this world. If we haue any goods let vs possesse them as though we had none at all, and let

vs take but as much as will serue our turne, that is to saie: for our foode and clo∣thing. That which Iesus Christe taught his disciples in the forme of praier that hée gaue vnto his disciples, where he teacheth them to demaunde nothing but their dayly bread. Condemning thereby all delicacies, excesses, licorousnes, wantonnes, sumptu∣ousnesse, riot, and all other vaine superffui∣ties of this world: for the worlde as it is corrupted and excessiue in all things, doth not thinke it selfe riche but in superfluous things only: but the children of God must be contented with thinges néedfull for the bodie, & must thinke themselues rich when they haue but crustes of Barly bread, or a few little fishes roasted, as our sauiour Iesus Christ and his disciples had: or a lit∣tle cake baked in the cynders, as Elias had: or Locusts as Iohn Baptist had, to nou∣rish himselfe withall, and to cloath himselfe with a rugge coate made of Cammelles haire. In anie case they must possesse ri∣ches, and must not suffer themselues to bée possessed by them. They must rule ouer them, and not be in subiection to them. To conclude, whether God giue them anie, or

whether he take them awaie, they must be as ready to leaue them, and to blesse and praise the name of God as well for the one as for the other, as that good man Iob did. The thirde concupiscence that is in the world, and is the most dangerous of all, is the concupiscence of the flesh, which Salo∣mon setteth downe at length in the booke of the Preacher, to shew y^• it is most vsual, and the verie spring from whence all other vanities doe flowe. For there are few men in the world or none at all, who séeke not the pleasure and contentment of the flesh. Some delight in building sumptuous hou∣ses to continue their names for euer, as the* 1.209 Prophet Dauid sayth: They thinke their houses and habitations shall continue for euer, euen from generation to ge∣neration, and call their landes by theyr names. But man shall not continue in honour, hee is lyke the beastes that die. Some take great pleasure in hauing goodly gardens, orchards, closes, and fine smooth allies bordered rounde about with roses and swéete flowers, to haue shadowe and freshe aire in the Summer. Some in clothing themselues gorgeously, & others

doe spende almost all the daie in combing and curling their haire, in beholding theyr faces in glasses, in setting theyr ruffes, in perfuming themselues: many delyght to haue their houses furnished with riche and sumptuous houshold-stuffe, to adorne their halles and parlers with goodly hanginges of Tapistrie, with faire painted Tables, with costly séelings of beds, with exquisite couertures, with chaines of golde, and the richest imbrodery that they may find, with bedsteads of Iuorie, and abundance of sil∣uer and golde plate. Others woulde haue their tables couered with the rarest & most dainety dishes that might bee gotten for money, and the finest robes that might be come by, to dresse & season their meate. Some delight to passe their time in good companie, to laugh and be merrie, to dance, to leape, and to do the things which are not decent to bee written or named. And what is all this but the markes, mo∣numents, and trophees of the excesse, dis∣solution and vanitie of Christians. And we may saie of these, as it was said of the gol∣den image that Phryne a famous strum∣pet in Athens, caused to bee erected in the

midst of the Citie, with this goodly super∣scription, Heere are the triumphes and spoiles of the dissolute, infamous, and lasciuious Greekes. That was done then, but in one onely Citie of Gréece to taxe the licentious lyuing of the Citizens. But at this present daie amongst vs Chri∣stians, there is no house in the Cities, no village in the Countrie, where we may not beholde the armouries of the worlde, and of this vncleane spirite who is Prince thereof set vp, euen vpon the blessed Sab∣both daie, which God hath reserued to him selfe, that in the same all the world shoulde thinke vpon nothing else, but sanctifieng and blessing his holy name. But GOD knowes, of the seuen dayes in the wéeke, there is none so much prophaned and blas∣phemed, as the Sabboth daie, which now séems to be made for to inuent pastime for the deuil, for the lusts of our flesh, dancing, feasting, and such other disportes as the flesh and the deuill desire. Who can then with any reason be sory for these pleasures whē they take their leaue of vs, the which bring nothing with them but shame and dishonour, spoile and losse of goods, thou∣sands

of diseases both to the soule and bo∣die, ruines and desolation of whole famy∣lies, Countries and Kingdomes, contempt of vertue and all honestie, hatred of God & all true religion, both which these swines haue such in horror, y^• by their good wil they woulde neuer heare anie talke of God or religion. They doe not onely make vs dul blockish and effeminate, but also make vs like to bruite beastes, and bring vs often∣times to our destruction. Let vs then take héede not to bee seduced by theyr flatterie and faire face. Their beautie▪ that is appa∣rant outwardly, is alluring and deceiueth them, who taketh not héede of the poyson that lyeth secretly hid vnderneath. As the silly bird & fish are caught with the hooke, enticed vnto it, and deceiued by a baite which couereth the same. Let vs then take héede vnto them behinde and not before, as Aristotle most wisely doth admonishe vs: for as pleasures before séeme as fayre as Syrens, but if you looke behinde them, they drawe after them a long taile of an vgly serpent, the verie sight wherof would make a man afeard. Is anie man able to count the floudes of mischiefes and mise∣ries

that are arriued vnto vs, by that little pleasure that our first parents had in ea∣ting the forbidden fruite? What was the cause that God who is so patient and so slow to anger, sent that great deluge of waters, by the which he defaced euerie ly∣uing soule from the face of the earth, reser∣uing aliue but onely Noe and his familie, and the liuing things that hee tooke with him into the Arke? Were not the filthie fornications that did raigne at that time a∣mong men, who tooke all women & maids which pleased thē, to vse them, neglecting the order and honestie which God had cō∣manded, in instituting the holy Sacramēt of maryage in the beginning of the world, the occasion of that so horrible and fearfull iudgement of God? What was the cause semblably of the subuersion and vtter ouer∣throwe of Sodome and Gomorrha, but their infamous abhominations and filthie pleasures▪ that they tooke in banquetting and all kinde of excesse? Wherefore was God so angrie with his people in the wil∣dernesse, where at once he made thrée and twentie thousand die, and a great number beside, but because of the filthie abhomina∣tions

that they committed with the Mad•…•…∣anites? And the Quailes that they had to satisfie their gluttish appetite, wherof God would eternize the memorie, commanding the place where they had liued so delicatly to be called The sepulchre of Concupi∣scence. What fell out afterward in the house and Citie of Hemor, because his son Sichem had rauished Dina, the onelie daughter of Iacob? And in the house of Dauid, for hauing entised to wickednesse the wife of his se•…•…uant Vrias? And in that of Salomon his sonne, who was so wise, and had receiued such honour and fauour of glorie, riches and puissance, and at the end of all this so many excellent and goodly promises of God, that by good right hée might be called a pearle farre excéeding all other Kings and princes of the earth? And yet for all that, the voluptuous pleasures of this world handled him so, that they tooke cleane awaie his vnderstanding euen in olde age, when he should haue had the stai∣edst wisedome and setledst iugement of all, and made him not onely to forget God and his bounden dutie towards him, but also to sacrifice to Idolls, as a man cleane berefte

of his wits, onely to please his wicked con∣cubines, who were strangers, with whom he acquainted himselfe against the expresse commaundement of God, wherevppon a thousand plagues fell vppon his house and his posteritie. The house of Ahab, was it not vtterly subuerted because of the greate abhominatiōs that did raigne in it? What was the cause of those lamentable Trage∣dies written of the ruine and desolation happened to the house of Priamus, a King renowned for his riches, treasure, great∣nesse, pomp and wealth amongst the grea∣test and most •…•…mightie monarkes of all A∣sia, was it not the foolish loue of Paris and Helen? Did not the like fall out in the Court of greate Agamemnon, after hée was returned conquerour of his enimies from Troy, so famous and rich wyth the spoyles, that he got thereby the impudence and vnchast behauiour of his wife Cly∣temnestra and her adulterer Aegysthus. The spoiles that were done in the Pro∣uince of Ionium in Cyrus time, and al the miseries and distresses that ouerflowed all that Countrie, which was the most plea∣sant and fruitfullest territorie in all Asia,

(as Herodotus reciteth) were occasioned in the same manner. But what is hée that can reckon vp all the mischiefes and incon∣ueniences that this cursed fleshly concupi∣scence hath alreadie bred, and doeth bréede dayly? Well did Plato tearme it a bait of al mischiefes and enormities. And the Em∣perour Aerianus did portraite it out pro∣perly, comparing it to a pill that his gilden on the out side, to swallowe it downe with more ease: but when we come to digest it, then wee féele the bitternesse thereof, and this is the difference betwéene them, that the pils doe purge and voide the infec∣tions and grosse humours which are in the bodie, to recouer health: but the pleasures on the other side increase & procure them, and doe corrupt altogether the good dispo∣sition both of the bodie & the soule. When we are debarred from these pleasures, and haue the vse of them no more, by reason of death, diseases. penurie, olde age, or by anie other meanes, we should reioyce as much as if we were escaped out of the handes of some cruell and outragious tyrant. For there can be no tyrannie more cruell then that of these voluptuous pleasures (as Ci∣cero

faith) for that the one can but hurt our bodies and goods, the other doth racke and torment our soules and consciences in a strange manner. Whosoeuer then doth desire a fréedome and quiet of conscience to possesse his soule in tranquillity without a∣nie disturbance or trouble of minde, which is the most soueraigne good that is in this world may be sought or found, he must bid adieu to all worldly pleasures, and be glad with all his heart when they take theyr leaue for altogether, as they doe at the house of death. These things must we set before the eyes of the sicke, who shall féele themselues tyed fast by the legge to theyr ease and the vaine and deceitfull pleasures of this world. And agayne, we must shew them the pleasures that tarry for them pre∣pared in the kingdom of heauen, which are so great, that the verie sent and tast that the Apostles and Martyrs felt, haue made them straight forget this worlde with all her vaine delights, before they euer depar∣ted from her out of this life. How great a ioy shall it bee then to vs when wée shall drinke our fill of the riuer of these plea∣sures? When we shall sée plainly the face

of our God and sauiour Iesus Christ, whē we shall sit at his table with the Patri∣arches, Abraham, Isaac, and Iacob? When we shall heare the melodious mu∣sicke of Angelles singing continually, To the holy, holy, holy, great God of hosts be all praise, glorie and honour for •…•…∣euer? God shall wipe the teares from the •…•…ies of his children, and then bring them into full fruition of his ioyes and rest? when hee shall make them sitte néere vnto him vpon seates, that long since he caused to be built and prepared for them, to bée iudges altogether of the worlde and the de∣uills. And lastly, when in stead of the Sun and Moone he shall make a perpetual light shine ouer them comforting them for euer. This pleasure shall bee (as Iesus Christe sayd) no momentarie thing, but a pleasure and ioy that lasteth for euer, and not as the pleasures of this worlde which fade awaie in time, and loose quickly their sauour, bée they neuer so great and daintie at their be∣ginning. This we sée in many men daily by experience, who couet and desire many things eagerly & verie vehemently, which when they haue once obtayned, and haue

had their pleasure a little while, then this great heate beginneth a little and little to quench and diminish, and in the end is alto∣gether extinguished. And so it falls out of∣tentimes with vs, when we haue had our pleasure oftentimes of that which we haue with so great affection desired, we disdayne it afterward, and repent with great disple∣sure with our selues, whereof we haue in the Scripture a notable example in Amnō the sonne of Dauid, & his sister Thamar.* 1.210 But the true pleasures that the blessed soules inioy in the kingdome of heauen are of another nature. For in satisfieng vs, they leaue vs alwayes in appetite, and in filling vs, they leaue vs alwayes hungrie: they quench our thirst, and yet we are al∣waies thirstie: so that in contenting and satisfying all our appetites, they leaue vs still desirous to abide in the same estate al∣waies, so that we are neuer a wearie ther∣of. These are then the true plesures which we ought alwaies to desire and seke after, and not the pleasures of the worlde which are al•…•… but scuruie things. For as those which are full of the itch, whilest they are scratched haue some pleasure, and fele some

ease, which lasteth but a little, whilest they are in scratching, and by and by vppon it there followeth a pain which vexeth them grieuously: so the voluptuous men haue neuer no pleasure but it is mixed with a thousand griefes and sorrowes. And theyr pleasure is much like that which they féele who are tickled, which hath a certayne vexation and feare which maketh them forget it and hate it by and by. There is yet one griefe more which may much tor∣ment the sicke person, whereof he may bée eased: that is, hee feareth to be separated by death from the companie of his wife and children. The consolation that must bee giuen him, and the remedie that must be vsed for this, is to alledge vnto him the promises that God maketh to widowes, that he taketh them into his owne protec∣tion, & promiseth thē to haue especiall care ouer them, to defend & vphold them against those that would oppresse them, & to take a fearefull vengeance vpon those y^• should offer anie outragious iniuries towardes them. Likewise we must alledge vnto thē although that their wiues bee forsaken of their mortal husband, whom they haue e∣spoused

in this world: yet they haue ano∣ther husband in another world who is im∣mortall, who is Iesus Christ, that shal ne∣uer abandon them no more then al the rest of the faithful that remit thēselues to him, & relie wholy vpon him, who being so good a Tutor as he is, they being lefte vnto his protection can want nothing. Then must we shew him, that going out of this world, it is as if he and his wife should vndertake a voiage together, wherein the one should go before, and the other follow soone after. And lastly, as in y^• beginning of their mar∣riage, he was not sorrowfull to leaue Fa∣ther and mother, to ioyne himselfe to his wife: so now hee should not be more sor∣rowfull to leaue his wife to goe to God, who should be more deare vnto vs, then either fathers, mothers, wiues, children, or anie other thing. And as for his chil∣dren, hée must thinke vppon the pro∣mise that God made vnto him and them, that hée hath sealed and confirmed the same in the Baptisme of the one and the other: that is to saie, that hée wyll bee their God and the God of their posteritie. And that must assure him, that the graces

and fauours that God hath bestowed vp∣pon him, shall be continued vnto his poste∣ritie, as he doeth promise expresly in Exo∣dus, that he will shew mercie and compas∣sion vnto thousand generations, to them that loue and feare him, and shall be care∣full to keepe his commandements. What then can be wanting vnto those children, who being imitators of the faith and pietie of their parents, are assured by the promise of God to be alwaies enuironed and gar∣ded by his grace and bountie, which grace is the fountaine from which all prosperitie and blessings doe flowe vnto vs? Moses* 1.211 sayth, that man doth not liue by bread one∣ly, but by euerie worde that procéedeth out of Gods mouth. Which is not to bee vn∣derstoode of foode onely, but of all rhinges necessarie to mans life. The fathers that leaue this word to their children, shoulde not be careful of their finding and clothing, or maintenance for them. For they are certaine by the worde of God, that in see∣king his kingdome and the righteousnesse thereof, they shall haue all things that are necessarie for this present life. For beeing their shepheard, as he was of their fathers,

how can he forget them, or let slip the care that he hath of his shéepe? Dauid spea∣king of the prouidence of God, and exhor∣ting euerie man to relie and trust vpon it,* 1.212 as he did, sayth: The Lorde is my shep∣heard, I shall not want anie thing. And in another place where hee compareth the state of the wicked with the godly, he spea∣keth thus of the godly: The vpright men shall not be confounded in the peri∣lous time, and in the daies of famine they shal haue enough. But the wicked shall perish, and the enimies of the Lord shalbe cōsumed as the fat of lābs, euen as the smoake shall they consume awaie. Hee goeth▪ further. The wicked borroweth and paieth not againe, but the righteous is mercifull and lendeth. For such as be blessed of God shall in∣herite the land, and they that be cursed of him shall be cut off. And a little after. I haue bene young and am olde, yet I sawe neuer the righteous forsaken, or his seede begging bread, but he is euer mercifull and lendeth, and his seede in∣ioyeth the blessing for eue•…•…. Let then the sickman leaue his children to the safe∣gard

and protection of God. For he can∣not procure them a better or more faithful gardian. Hee néede not stande in feare of them, so they contayn themselues with∣in his obedience, and walke in his feare, vprightly in all singlenes and simplicitie of heart. Hetherto haue we spoken of those things which we must set downe vnto the sicke patient, as well to instruct him, as to comfort and exhort him to doe his endea∣uour: and also of the meanes that he must vse to fortifie himselfe agaynst the temp∣tations by the which he may bee assayled in time of sicknesse. It resteth now that we make a recapitulation of all this dis∣course, that the Reader may comprehende and note briefly the summe of all that wée haue spoken in this Treatise, and so vse it to the comfort of the sick, as he shal find it most expedient.

Salomon sayth, It is better to go in to the house of mourning, then into* 1.213 the house of feasting, because this is the end of all men, and the liuing shall lay it to his heart. Teaching vs therby, y^• the chifest studie & exercise y^• a man should vse in this life, is to meditate of the sraile∣nes,

miserie, shortnes, inconstancie & vn∣certaintie of the same, alwaies setting our end before our eies, that is, death, which is redy at euerie stride that we take, to tread on our héeles, and neuer makes vs priuie neither houre nor day, when he cōmeth to cal vs like a doore kéeper before our iudge, to giue accoūt vnto him of y^• whole cour•…•…e of our life. It is very good then for vs to haue it alwaies in memorie, that we may gird vp our loines, & kéepe our lampes al∣waies burning in our hands, least we bée surprised by the quicke comming of our spouse vnlooked for. But let vs be readie to receiue him when he commeth, & go with him into his rest. But forasmuch as the loue of this life, the swéetnes and pleasures of this worlde doe cast vs in a sléepe of∣tentimes, and distract our mindes from re∣membrance of these things, to awake our selues, wee cannot doe better, then to fre∣quent the houses of those that are visited by the hand of God, and the hospitalls and houses of God, not onely to sée and beholde on euerie side the examples and images of the corruption and mortalitie of our poore nature, to this end, that we may hūble our

selues, and containe our selues within the bounds of modestie: but also to put our charitie in vre in comforting and making strong the poore languishing and afflicted members of Iesus Christ.

First, then we must shew them that all our diseases come from God, who sen∣deth them, somtimes to correct vs & bring vs backe from our wickednes, sometime to proue and make triall of our vertue. Giuing vs by this means matter and ar∣gument to make demonstration of the faith and trust that we haue in him, to craue his mercies by our earnest prayers and sorrowfull sighings, to acknowledge and confesse our faultes and offences by our griefe and displeasure. And to bring the sicke person so farre, to cause him to make an humble & true confession of his sinnes, wee must first set before his eyes what is the spring and principall cause of all diseases, as well corporall as spirituall, and how that to heale them vp, hée must take awaie the causes that engēder them: that is to saie, our sinnes, from the which we cannot otherwise be deliuered, but by the remission and pardon that God doeth

giue vs through his grace, so that as S.* 1.214 Iohn sayth, wee doe confesse them vnto him, and be assured, that Iesus Christ is our aduocate and propitiation to God∣ward, by meanes of his iustice, by the which hée doth hide and deface them, so that they shall not be laide to our charge at the day of iudgement.

And for that the loue which by nature we beare vnto our selues, doeth so blinde vs, that we cannot sée, or think our selues to be so vicious and corrupt as we are, we must pul awaie this vaile from before the sicke mans eyes, setting before him the lawe of God, wherein as in a glasse hée may view and behold all the course of his life, to make him know, that by the same, not onely all our actions, but also all our nature is condemned to be abhominable, naught and vicious.

For proofe and confirmation hereof, we must alleadge vnto him in generall, that we are conceiued in sin, that we are all borne the children of wrath, that wée are but flesh and vanitie, that we are sold vnder sinne, that in vs there dwelleth no good thing, that our righteousnes is lyke

olde rags, and filthie clothes. And to con∣clude, that we are altogether nothing but dust and rottennesse. Then must wee dis∣course vnto him all the commandements of God, and shew him particularly, that when he would examine himselfe through∣ly, he should finde none of them, but hée hath oftentinms transgressed, and begin∣ning with those of the first table, to call to his minde.

1 That he hath not done his best in∣deuour, to inquire after God, and to séeke to know him.

That he hath not loued him with all his hart, with al his strength, and with all his soule.

That hee hath not alwaies put his trust in him.

That he hath oftentimes doubted of his promises, and mistrusted his aide and succour.

That he hath trusted to the strength of the flesh, and such meanes that men might prouide, rather then to the succour and aide of God.

That hee hath not looked for all his

prosperitie and increase, from the onely fa∣uour and blessing of God.

That he hath not alwaies called vp∣pon him in all his actions, with full assu∣rance and hope to be heard and helped of him.

That he hath not alwaies dreaded and reuerenced him, as appertaineth to his high and soueraigne maiestie.

That he hath not thanked him, and blessed his holy name, for all things at all times, and as well for his aduersities as prosperities.

2 Then next, that thinking vp∣pon GOD, hée hath imagined him to bée vnder some humane and bodilie shape.

That hée hath not conceiued him to bée a spirite incomprehensible, infinite, inuisible, immortall, impassible, immuta∣ble, soueraigne in power, in bountie, mer∣cie, iustice and veritie, as an example and myrrour of all vertue and perfection, the spring of all lyfe and light, the foun∣taine and fulnes of all goodnes, the heape of all happines and blessednes, the begin∣ning and end of all things, who is all in al,

and by his onely word doth cause all crea∣tures to bréed and subsist.

That he hath not serued and wor∣shipped him in spirite and truth, as hée re∣quireth of vs, and commandeth vs in his lawe.

That he hath béene more curious of ceremonies and exterior shewes of piety, then of pitie it selfe, and rather to séeme a good Christian, then to be one in déede.

And lastly, that he hath not alwaies thought in his minde, that the true & law∣full seruice of God doth consist in the only obedience of his will,

That speaking of the name of God, it hath not béene with such respect and re∣uerence of his maiestie as is méete.

That he hath neuer studied and gi∣uen his minde to sanctifie and glorifie his holy name as he ought.

That by wicked life and conuersati∣on he hath béene cause that the ignorant and infidels haue blasphemed his name.

That he hath not heard, read, and me∣ditated t•…•…e word of God with such atten∣tiuenesse, desire, feare and zeale as is re∣quisite to honour the Lorde which spea∣keth

by it, and the name of him of whom it is announced.

That hee hath not alwaies spoken of the workes of God, nor acknowledged in them the greatnes of his power, wise∣dome and bountie, with such praise and admiration as they deserue for their a∣bundance and magnificence.

That being at the table of the Lord, euerie time that the holy Supper hath béene celebrated, he hath not vsed such hu∣militie, deuotion and contemplation of the holy mysterie, nor hath not lifted vp his heart on high t•…•… heauen, where Iesus Christ sitteth on the right hande of God the father, as he should do.

That in the dayes ordayned to ab∣staine and rest from prophane and bodili•…•… workes, to apply our selues wholy to the sanctifieng of his holy name, hee hath not giuen himselfe at al to the meditation and exercise of spirituall things, thinking vpon and séeking nothing else but onely those things which are from aboue.

That he hath bene oftentimes more carefull for his worldly affaires, then to séeke the kingdome of God, and the righ∣teousnes

thereof, preferring by this meanes this transitorie and corruptible life, before the eternall and blessed life: the care of this bodie, before that which hee ought to haue of his soule: the seruice of the world and his flesh, before that where∣with hee ought to honour God aboue all things.

That vpon small and light occasions he hath absented himselfe from the place of Conuocations and publike assemblies, ther to make publike confession and protestati∣on of his faith, to shewe his deuotion and the feare of God that is in him, to edifie the congregation by his good ensample, and to make knowne to euerie man without any shame, feare, dissimulation and hypocrisie, the religion that hee will followe and kéepe, resoluing to liue and die in the same.

That hée hath not laboured to in∣struct and catechise his wife, his children, his seruantes, and all his familie, as a good Christian ought to doe, calling them morning and euening to Prayers, ex∣horting them to reade and meditate the worde of God, to sing Psalmes, hymnes

and spirituall songs in his praise, and to conferre among themselues of holy and godlie things, and neuer to minde anie thing more then that which may ad∣uance and increase daylie the knowledge and feare of Almightie GOD among them.

That after these spirituall exercises to the which hee ought chieflie addict•…•… himselfe on the Sabboth daie, as to heare Sermons and Exhortations with feare and reuerence, to bée assistaunt in all humilitie at the confessions, pray∣ers and thankesgiuings that are made to GOD for all the assemblie, hée hath not employed the rest of the time to vi∣site prisoners, to comfort the sicke, to in∣quire after the poore, and helpe to reléeue their necessitie.

Then when wée haue briefly dis∣coursed vnto the sicke person the faultes that he maye haue committed agaynst the commaundementes which are in the first Table, wée must goe vnto the se∣conde, and doe also in the lyke man∣ner.

5 First, that he hath not yéelded such honour and reuerence vnto his superiors, nor shewed his obedience so dutifully and readily: nor lastly, had so great feare to of∣fend, as God doth command in his lawe. And if at anie time he hath performed his dutie toward them, then it hath béene ra∣ther sleightly, and more for fear of punish∣ment if he shoulde haue neglected it, then for anie respect that he bare them in con∣science, or desire that he had otherwise to obey vnto God therein.

That he hath not alwaies praied so duly vnto God for their health and pro∣speritie to direct them by his holy spirite in all their counsels, and giue them grace so to order themselues in all their actions, by his holy word, and generally to blesse and guide them in all their waies, as he is bound by the expresse commandement of God.

That he hath not spoken of them at all times reuerently, as his dutie is: and if in his presence some haue spoken euill of them, he hath held his tongue, and answe∣red nothing for them at all.

That he hath not thought so reuerent∣ly of his Pastors, who haue had charge of his soule, to giue vnto it the spirituall food, that he hath alwaies respecte•…•… theyr au∣thoritie, hearkned to their voice, taken their good lessons, obeied vnto the true do∣ctrine that they preached, and bended his necke willingly vnder the swéete yoake of Iesus Christ, that they haue laide vppon him in his name.

6 That he hath not loued his neigh∣bours as himselfe, desiring and procuring their good as well as his owne.

That hee hath hated them, when hee thought to receiue some domage or iniu∣rie by them, desiring their death and some ill hap to befall them.

That he hath desired & sought means to be reuenged of his enemies, litle regar∣ding how God hath forbidden it, reseruing vnto himselfe the appeale and vengeance of all iniuries done vnto him, his children and seruants.

That he hath not taken pittie of the poore, nor done what hee coulde to helpe with his goods to nourish, cloath, and har∣bour them, and to aide them with neces∣sarie

things for their comfort and solace in their miseryes and calamities, where∣with they are compassed in rounde a∣bout.

That hée hath not resisted the wic∣ked and vngodly which did oppresse them, and employed all his power and meanes that he coulde make, to defend them from the violence and outrage that is offered them.

That hée hath not reioyced at the prosperitie of his neighbours, but hath bin icalous and enuious of their felicitie: when he hath séene God hath blessed them, and preferred them in anie higher degrée then himselfe.

7 That he hath not kepte and posses∣sed his vessell: that is to saie, his bodie, in honour and holynes, as hee ought to doe, nor considered that it was the temple, the which God by his holie spirite had conse∣crated vnto himselfe, and that hée ought for this regard to kéepe it from al filthines and pollution.

That hee hath not kepte his eies from wanton looking so carefully as hee ought: but in stead of curning them aside, to auoid

such sightes, hee hath let them gaze and runne after their owne lusts and wanton∣nes.

That he hath not so chas•…•…ned & brought his flesh vnder, as he ought, to make it o∣bedient to the Spirite in all things.

That he hath fedde himselfe to daintie, and hath not alwayes vsed such sobrietie and abstinence, as is requisite to represse his passion, and to quench the heate of his concupiscence.

That by deuises, letters, presents, laughters, lookings, dauncings, iesture, and immodest mouing of the bodie, hée hath made attempt to defile the chastitie of his neighbours wife, daughter, or maide ser∣uant.

That in his fashion of apparelling himselfe, he hath sought rather to trimme vp the outwarde man, thinking thereby to please the world, then by a modest shew and behauiour of himselfe in his manners and apparell, to edifie the Churche of God.

That he hath not bene carfull inough to kéepe the chastitie of his eares and tongue, neyther to speake or heare

anie dissolute or dishonest purpose.

8 That he hath coueted to enrich him selfe siby nister meanes.

That in the trafique and affaires that he hath had with his neighbours, he hath not alwaies vsed that vpright dealing, iu∣stice, sinceritie and equitie, that God com∣mandeth, according to the rule of humane societie, that God will haue kept and ob∣serued amongst all men.

That he hath béene readie in time of dearth and famine to enhance the price of his wares and marchandise, & so to make his owne profite by the publike miseries and calamities of many.

That he hath reserued and locked vp in his coffers, caues and garners the sur∣plus of his goods, that God hath giuē him for the maintenance of himselfe and his family, being due vnto the poore, robbing and defrauding thereby those vnto whom it did of right appertaine.

That not considering at all that godli∣nes with a contented minde (as the Apo∣stle saith) is great riches, and therefore it should suffice vs to haue our clothing and foode, and that onely which is néedfull for

our bodies, hee hath not thought himselfe to be rich, if besides this hee haue not ma∣ny superfluous things.

That he hath not béene liberall, nor readie to giue of his goods to whosoeuer should aske him, considering and beléeuing that it is a more blessed thing to giue then to take.

That he hath not paide his worke men euerie daie theyr wages, but hath made them staie till the morow.

9 That he hath not loued the truth in word and déed, doing nothing foolishly and vnaduisedly, but shewing a grauitie and sinceritie in all his affaires, customes and countenances, which should be worthie a man of truth and sinceritie.

That in him there hath béene false shewes and disguising, to exalte and mag∣nifie his vertues, or els to hide and excuse his vices by some counterfaite colours.

That he hath not béene so constant to confesse & defend the truth against the blas∣phemers and enimies of the same, nor so valiant to fight against those that by lyes and errors séeke to impugne the same, as he ought to be.

That vpon enuie and mallice hée hath gone about to backbite and speake euill of his neighbors, falsly condemning them in their actions, that are not blame-worthy, séeking by false accusations to obsure the glorie of their vertues.

That he hath delighted to heare flat∣tering tongues that doe nothing but glose with him, and make him beléeue that hée was more vertuous and lesse vicious, then his owne conscience could witnes and ac∣cuse him in secret.

10 Lastly, to shut vp his confession, we must shew him that all his nature, as also that of all other men that liue here on the earth, is most vile, vicious & corrupt, and that of himselfe he can bring forth but bad fruit, as a bad trée doth: that is to say, all wicked thoughts, all inordinate affec∣tiens, all filthie and dishonest talke, and all things contrarie to the will of God: lea∣uing vndone all that is conformable to his will, and expresly commanded by him.

Then when we haue shewed vnto him in this manner his faultes, to make him haue a better féeling of them, and to con∣ceiue in himselfe a greater displeasure and

sorow for them, we must aggrauate them vnto him by the circumstances of place, time, and person, where hee hath commit∣ted them.

And then by féeling them, if we per∣ceiue him to be humble and contrite, wée must lift him vp againe, and comfort him, in denouncing vnto him the remission and pardon of his sinnes, and to assure him of it in the mercie of God.

Then must we discourse vnto him the reasons contained in this treatise, to take awaie the feare that he may haue concei∣ued of death, the deuill, the iudgement of God, and lastly the sorrowe that hée may haue to forgoe and leaue this worlde, and the things that are therein, in lieu of the hope and desire that he ought to haue of those heauenly & incorruptible blessings. This done, we must knéele downe our his knées, and praie vnto God for him and all the assemblie in this manner.

A Praier.

O God the Father of all consola∣tion, who hast promised to heare all those that call vpon thée in sinceritie and truth, and to reiect none that commeth to prostrate himselfe before thy Maiestie with a sigh∣ing soule and sorrowfull heart, humble, contrite, and repentant, with the remem∣brance and féeling of his most grieuous sinnes, wée beséech thée altogether in the name of thy sonne Iesus Christ our saui∣our and redéemer, that it will please thée to extend thy mercie vppon vs all that are héere assembled together, and specially vp∣pon this our brother, whome it hath plea∣sed thée to afflict and visite by sicknes, and by the same to couer, forget and forgiue, and cleane to blot out all his sinnes by the which he hath so grieuously offended in all his lyfe. Beséeching thée that 〈◊〉〈◊〉 woulde please thée of thy great grace and fauour, to seale & confirme in his hart by the holy spirit, the forgiuenes that thou doest grant vnto him by the promise, of all his sinnes,

That he may féele in his conscience, and that with ioy and full assurance hée may make himselfe readie to appeare before thée, when it shall please thée to call him out of this world: assuring him that there is no condemnation, neither for him, ney∣ther for all those which by true faith are vnited and incorporate in thy sonne Iesus Christ. That not his sinnes, death and the deuill, nor anie other creature whatso∣euer shal be able to separate him from thy loue, or cast him out of thy fauour and grace, and that thy throne is not a throne of rigorous iustice, but an hauen of health, a throne of mercie, a sanctuarie, & a place of libertie and fréedome for all the fayth∣full. Good God strengthen and increase his faith héerein, so that he may couer him selfe as with a shéeld, & be by this meanes made strong and inuincible against all temptations, wherewith hée may bée as∣sayled, and that reiecting all other confi∣dence, hée relie vpon nothing but the sole righteousnes, obedience and sacrifice of thine onely sonne, to assure him agaynst the daie of thy iudgement. And now wée heséech thée good God, to giue him grace

to pardon and forgiue from the bottom of his heart all his neighbours, who haue by anie wise offended him: to the end that hée béeing vnited by true charitie with all the members of the bodie of thy Church, may also be knit and ioyned with thée who art the head thereof. Lastly, we beséech thée that it woulde please thée to giue vs also grace so well to looke into the person and disease of this our brother, that séeing how short and vncertaine the course of our lyfe is, wee may thinke betime of our owne selues, and retiring our mindes from the vanities of this worlde, wee may bestowe that litle time that we haue to liue here in learning the wisedome of God, that is, to beléeue firmely, and to trust in his promi∣ses, to shewe our obedience in all thinges that he doth command, and to take dili∣gent héede to flie and auoid all things, that hee defendeth vs in his holy word.

FINIS.

Notes

• * 1.1

  Psal. 82.
• * 1.2

  Psal. 49.
• * 1.3

  Psal. 89.
• * 1.4

  Psal. 90.
• * 1.5

  2. Sam. 14.
• * 1.6

  Psal. 62.
• * 1.7

  2 Chro. 16.
• * 1.8

  Psal. 38.
• * 1.9

  Rom. 13. 1. Cor. 13. 1. Cor. 12. Ephes. 4.
• * 1.10

  Lament. 3. 38. Amos. 3.
• * 1.11

  Psal. 6.
• * 1.12

  Psal. 38.
• * 1.13

  Isay. 38.
• * 1.14

  Iob. 1. & 19
• * 1.15

  Gen. 12. Exod. 9.
• * 1.16

  Psal. 33.
• * 1.17

  Psal. 50.
• * 1.18

  Mat, 6.
• * 1.19

  Psal. 89.
• * 1.20

  Psal. 89.
• * 1.21

  Psal. 18.
• * 1.22

  Psal. 132.
• * 1.23

  1. Sam. 13. Psal. 78.
• * 1.24

  2. Sam. 12.
• * 1.25

  Ab. 〈◊〉〈◊〉. 3.
• * 1.26

  2. Sam. 16.
• * 1.27

  Iob. 1. & •…•….
• * 1.28

  Mat. 9. Luke. 5.
• * 1.29

  Ioh. 5.
• * 1.30

  Psal. 96. Psal. 115.
• * 1.31

  Act. 14. Heb. 1 Esay. 40. Psa. 147 R•…•…m. 4. Apoc. 1.
• * 1.32

  1. Cor. 3. Psa. 5. Psa. 17. 7. Cor. 6.
• * 1.33

  Psa 148. Iob. 3. Eph. 6.
• * 1.34

  Rom. 5.
• * 1.35

  Iam. 3.
• * 1.36

  Psa 68.
• * 1.37

  Psa. 102. Iam. 1.
• * 1.38

  O seas. 13.
• * 1.39

  Similitude.
• * 1.40

  Gen. 3.
• * 1.41

  Gen. 42.
• * 1.42

  Psa. 3•…•….
• * 1.43

  Luk. 22.
• * 1.44

  Act. •…•….
• * 1.45

  2. Tim. 2.
• * 1.46

  Esa 26. Psa▪ 119.
• * 1.47

  Ier. 22.
• * 1.48

  Pro. 1.
• * 1.49

  Gen. 1•…•…. Psa. 39.
• * 1.50

  Esa. 16.
• * 1.51

  Psa 40.
• * 1.52

  Gen. 1.
• * 1.53

  Ioh. 1.
• * 1.54

  Iohn. 1. Eph. 5.
• * 1.55

  Iohn 5. Heb. 2.
• * 1.56

  Gen. 19.
• * 1.57

  Eph. 2.
• * 1.58

  Mat. 23.
• * 1.59

  Esa. 65.
• * 1.60

  Matt. 11.
• * 1.61

  Esay. 5.
• * 1.62

  Mat. 21. Psa. 1.
• * 1.63

  Mat. 3.
• * 1.64

  1. Cor. 3.
• * 1.65

  Ier. •…•….
• * 1.66

  Heb. 6.
• * 1.67

  Iam. 1.
• * 1.68

  Esa. 3.
• * 1.69

  Dan. 9. Luk. 18.
• * 1.70

  Luk. 7.
• * 1.71

  Ier. 9.
• * 1.72

  Luk. 22. Act 2.
• * 1.73

  Psa. 8.
• * 1.74

  Ioh. 3.
• * 1.75

  Esa 22.
• * 1.76

  Ioel. 2.
• * 1.77

  Act 10.
• * 1.78

  Galat. •…•….
• * 1.79

  Ioh. 3. & 5. Rom. 8.
• * 1.80

  Ibid.
• * 1.81

  Ioh. 3. Psa. 44. Rom. 3.
• * 1.82

  Gall. •…•…. Eph.
• * 1.83

  Thes. 5. Matt. 10. Ezech. 33.
• * 1.84

  1. Cor. 9.
• * 1.85

  1. Cor. 10.
• * 1.86

  Rom. 10.
• * 1.87

  Agg. 1.
• * 1.88

  Matt. 6.
• * 1.89

  Mat. 20. 1. Tim. 1. Rom. 10.
• * 1.90

  Gal. 5.
• * 1.91

  Mat. 17.
• * 1.92

  Confession of the sick.
• * 1.93

  Rom. 12.
• * 1.94

  Gal. 5. Rom. 6.
• * 1.95

  Col. 3.
• * 1.96

  Rom. 2.
• * 1.97

  Rom. 5. 1. Cor. 15.
• * 1.98

  Luke. 10.
• * 1.99

  Col. •…•…. 2.
• * 1.100

  Gal. 3.
• * 1.101

  Rom. 10.
• * 1.102

  1. Pet. 1.
• * 1.103

  Rom. 4.
• * 1.104

  Esay. 43. Esay. 1.
• * 1.105

  Psa. 51.
• * 1.106

  Heb. 9.
• * 1.107

  Luke. 11.
• * 1.108

  Eph. 4.
• * 1.109

  1. Pet. 5.
• * 1.110

  Psa. 130.
• * 1.111

  Psa. 51.
• * 1.112

  •…•…say 53. Psa. 103.
• * 1.113

  Mat. 16.
• * 1.114

  Esay. 6.
• * 1.115

  1. Cor. 15. Matt. 1.
• * 1.116

  •…•…s. 59. Heb. 8. Ier. 3.
• * 1.117

  Iohn. 2.
• * 1.118

  Psa. 103.
• * 1.119

  Rom. 3.
• * 1.120

  Eph. 3. Psa. •…•…6.
• * 1.121

  Rom. 8.
• * 1.122

  Rom. 5.
• * 1.123

  Rom. 8.
• * 1.124

  1. •…•…o. 3. & 5.
• * 1.125

  Psa. 37.
• * 1.126

  Psa. 89.
• * 1.127

  Psa. 23.
• * 1.128

  Psa. 30.
• * 1.129

  Psa. 65.
• * 1.130

  Psa▪ 119.
• * 1.131

  Esa. 45. Esa. 51.
• * 1.132

  Esay. 54.
• * 1.133

  Rom. 6.
• * 1.134

  Psal. 143.
• * 1.135

  Psal. 130.
• * 1.136

  Luke. 27.
• * 1.137

  Luke. 16.
• * 1.138

  Act. 9.
• * 1.139

  Iohn. 16.
• * 1.140

  Exod. 20.
• * 1.141

  Psal. 24.
• * 1.142

  Osee. 13. 1. Cor. 13.
• * 1.143

  Iohn. 11.
• * 1.144

  1. Cor. 15. 1. Thes. 4.
• * 1.145

  Phil. 1.
• * 1.146

  Iohn. 13.
• * 1.147

  Math. 20.
• * 1.148

  2. Cor. 15▪
• * 1.149

  Math. 22.
• * 1.150

  1. Cor. 3.
• * 1.151

  Apoc. 14.
• * 1.152

  2. Pet. 3.
• * 1.153

  Rom. 8.
• * 1.154

  Iohn. 6.
• * 1.155

  Act. 2.
• * 1.156

  1. Cor. 1•…•….
• * 1.157

  1. Co•…•…. 12.
• * 1.158

  Rom. 7.
• * 1.159

  2. Tim. 3.
• * 1.160

  Psal. 120.
• * 1.161

  1. Kings. 16
• * 1.162

  Psal. 121.
• * 1.163

  Psal. 16.
• * 1.164

  1. Sam.▪ 10.
• * 1.165

  •…•…poc. 5.
• * 1.166

  2. Sam. 23.
• * 1.167

  1 Sam. •…•…. 2. Chro. 30.
• * 1.168

  Psal. 26.
• * 1.169

  Psal. 42.
• * 1.170

  Psal. 92.
• * 1.171

  Rom. 12 1. Cor. 12.
• * 1.172

  •…•…. Cor. 15
• * 1.173

  Psal, 126
• * 1.174

  Heb. 2
• * 1.175

  Iohn. 10
• * 1.176

  Luke. 9
• * 1.177

  1. Pet. 5
• * 1.178

  1. Iohn. 2 Mat. 16
• * 1.179

  Mat. 4
• * 1.180

  •…•…. Cor. 10.
• * 1.181

  Luk. 11. 5 Iohn. 12. 1. Iohn. 3 Apoc. 12
• * 1.182

  •…•…. Iohn. 1
• * 1.183

  Rom. •…•…
• * 1.184

  1. Iohn. 1
• * 1.185

  Psal. 32
• * 1.186

  Iohn 3. Luk. 21
• * 1.187

  Rom. 8
• * 1.188

  Rom. 8. Hebr. 9.
• * 1.189

  1. Ioh. 5. 2.
• * 1.190

  〈◊〉〈◊〉 Cor. 11.
• * 1.191

  Gal. 5.
• * 1.192

  Phil. 3.
• * 1.193

  Co•…•…loss. 3.
• * 1.194

  Psal. 102.
• * 1.195

  Psal. 94.
• * 1.196

  1. Iohn. 〈◊〉〈◊〉.
• * 1.197

  Luk. 16
• * 1.198

  Iohn. 5.
• * 1.199

  Iohn. 9.
• * 1.200

  Mat. 11. 18
• * 1.201

  Psal. 49
• * 1.202

  Acts. 3.
• * 1.203

  2. Cor. 6.
• * 1.204

  1. Tim. 6.
• * 1.205

  Psal. 49.
• * 1.206

  Psal. 62.
• * 1.207

  Luk. 16
• * 1.208

  Mat. 19
• * 1.209

  Psal. 49.
• * 1.210

  2. Sam. 13.
• * 1.211

  Deut. 9.
• * 1.212

  Psal. 2•…•…
• * 1.213

  •…•…ccle. 7
• * 1.214

  1. Iohn. 3▪