A sermon preached before the Queenes Maiestie, by the reuerende Father in God the Bishop of Chichester, at Grenewiche, the 14. day of Marche. 1573. Seene and allowed according to the order appoynted

A godly Sermon prea∣ched at Grenewiche.

God bee mercyfull vnto vs, and blesse vs, and shewe vs the light of his countenance, and bee mercyfull vnto vs: that his waye may bee knowne vpon earthe, hys sauyng health among all Nations, through our Lorde Ie∣sus Christ. Amen.

REmember thy maker in the dayes of thy youth,* 1.1 before the tyme of trouble come, and the yeres approch, of the vvhiche thou shalt say, I haue no pleasure in them.

2 Before the sunne, & the light, and the moone, and the stars be darkned, and the cloudes returne after rayne.

3 Before the keepers of the house doe tremble, and the strong men do bovv, and the grinders do cease, being fevve in number, and they that looke out of the vvindovves vvaxe darke.

4 And they shut the doores in the streate through the vveaknesse of the voyce of the grinding: & they yvake at the noyse of the birde: and all the daughters of musicke de deafe.

5 Before the high ones doe dreade and shake in the vvay: The Almond trees doe blossome, and the Grashop∣pers doe stick•• vp, and the Capers vvasted: for man shall go to his long home, and the mourners shall goe a∣bout in the streate.

6 Before the siluer thread be length∣ned, and the golden caule do shrinke, and the Pype bee broken vpon the spring, and the vvheele vpon the ci∣sterne.

7 For dust shall returne to earthe from vvhence it vvas, and the spirite to God vvhich gaue it.

Before I proc••ede any farther, I shal most humbly beseeche you to pray.

THe Preacher king Sa∣lomon in the .ii. chapters go∣ing before, hathe reckened vp all the ioyes & pleasures, bothe of the body, and of the minde, & hath found

by the wisedome of God, that they be all méere vanitie and miserie: for he saithe, I haue considered all the workes that are done vnder the sunne,* 1.2 and beholde all is vanitie and vexation of the spirite. And thervpon taketh occasion in this twelfth chapter, to exhort euery one to serue God in tyme, before trouble come, or sicknesse gréeue, or age presse, or death carrie vs a∣way. For the body that is but dust, shall goe againe to dust, and the spirite whiche is eternall shall returne to God, as wyll more playnly appeare by a bréef discourse and expounding of the Metaphors and darke speaches.

Remember thy maker in the dayes of thy youth. That is: Serue the Lord thy God that made thée of nothing, & redéemed thée of worse than nothing, whilest thou arte yong, strong, helthfull, riche, and mery.

Before the time of trouble come, and the yeeres, of the whiche thou shalt say, I haue no pleasure in them. That is: before pouertie, sicknesse, losse of fri••nds, banishmēt, perse∣cution, and miserie come vpon thée, in the which flesh and bloud bath no pleasure.

Before the sunne, and the moone, and the starres be darkned, and the clouds returne af∣ter rayne. That is: Before thou fall to such extremitie, that thou not only do not take any ioy or cōfort of y^e light of the sunne, of the moone, & of the stars, & other creatures which God hath made for y^e cōfort of man: but y^e clouds returne after rayne, sicknesse grow vpō sicknesse, grief vpon grief, paine vpon paine, sorow vpō sorow. These Me∣taphors do signifie trouble and sicknesse.

Before the keepers of the house doe trem∣ble. The body is called y^e house, for that as a man is lodged & dwelleth in his house for a time: So the soule or spirite is lodged & dwelleth in the body as in his house for a time. The handes be called the keepers of this house or body: for that, as the kéepers of the house do dresse vp the house, repayre and defende the house from spoyles and breaches: So the hands do apparell, féede, repayre, and defende the body from spoy∣les and inconueniences.

The strong men do bow. The legges bée called strong men: for that as strong men be porters, and beare burdens, & as postes

and pillers do beare vp houses, and buyl∣dings: so the legges of men doe beare vp the burdens, the buyldings, the houses or bodies of men.

And thy grinders do cease, beeing fewe in number. The téeth be called the grinders: for that, as the milstones do grinde, bruse, and make small the corne that is to be ba∣ked: Euen so the téeth do grinde, chawe, and make small the meate that is to be ba∣ked or concocted in the stomake.

And they that looke out at the windowes waxe darke. The windowes he called eye lids, the eyes be those that looke out by the windowes. For as they which are in the house, are comforted & directed by the light which they sée by the windowe opened: so the powers of the body be comforted, and directed by the light which they receyue by the eyes, the eye liddes béeing opened.

And they shutt•• the doores in the streat••. The lippes be called the doores, for that as the doores do shut and close in all things that be in the house: Euen so the lippes do shut & close the tong, the breath, & all other things that be in the house of the body.

And they wake at the noyse of the birde. When men waxe olde, their brayne wax∣eth dry, sléepe fayleth, and then they rather ••••umber tha•• sléepe, in so muche that th•• crowing of a cocke, the chirping of a birde, or any little noyse will awake them.

And all the daughters of musicke be deafe. The eares be called the daughters of mu∣sicke, for that the harmonie and consente of notes and soundes, is tuned and iudged by the eare.

The high ones doe dread and shake in the way. The vpper partes of the body be cal∣led the high ones, which in aged persons do crooke and stoupe, and as it were shake for feare.

Before the Almōd trees do blossome. The head is called the Almonde trée, and gray heares the blossomes: for that as the blos∣somes do cause the Almond tree to shewe all white, so the gray heares do make the head shew all white.

And the Grashoppers stick vp. The shoul∣ders he called the grashoppers, for that as the legges and wings of Grashoppers do•• stick vp, and appeare aboue the body: so

the shoulders in leane and aged persons do sticke vp and appeare aboue the body.

And the capers wasted. The capers do heere signifie the reynes: for that Caparis is an hath which is v••ry good for the reynes. His meaning is, before you be aged: for that in aged persons the hands do quauer and tremble, the legges be faint and féeble, the teeth decay and f••ll out, the eyes waxe dimme, the lippes wil not easily open and shutte: they sleepe little, and watch muche through the drinesse of their brayne: their hearing fayleth, they stoupe, and shake as they go, their heades be white, their shoul∣ders sticke out, & their reines be wasted.

Before the siluer thread bee lengthened. The siluer thread is the sinewes which do stretch and lengthen vpon death, and they be called siluer threades, for that they be white like siluer, and doe holde, binde, and tye togither the bones of the body, whiche would els one fall frō an other, as threads and lynes doe bynde togither other loose things.

And the golden caule do shrinke. The skinne whiche couereth and encloseth the

brayne is called the golden caule: bicause it is yelow like golde, and dothe enclose, and kéepe togither the brayne, as the caule dothe enclose, and kéepe togither the heare.

The pypes be broken vpō the spring. The hart is called the spring, & the Arterie the pipe: for that as water hauing the begin∣ning in the spring, dothe flowe out of the spring into the pipe, and from one pipe to an other to euery office in the house: so the vitall spirites springing or beginning in the heart, go out of the heart into the arte∣ries, which be round & hollow like cundite pypes, and runne from one arterie to an other, to all the partes of the bodie.

And the wheele vppon the cisterne. The stomacke is called a cisterne, a lake, or a poole. For so the Hebrue word doth signi∣fie, and the liuer is called the whéele, the wrench, or plumpe: for that as waters do not spring in a lake or poole, but eyther ••all by rayne, or be gathered togither by the industrie and deuise of man: so meat & drink haue not their beginning in the sto∣macke, but he put into it by the hande or

mouth. And as by a whéele and wrench, or plumpe and certayne lynes, men do•• plumpe and drawe water out of the lake or poole for their necessarie vses: so the li∣uer by the veynes doth plumpe and draw the iuyce out of the stomake, and doth alter and change it into blou••, and conuey it to the nourishment of the body.

For dust. That is, the fleshe and bones, which were made of earth and dust shall dye and rot, and returne to earth and dust agayne.

The spirite shall go agayne to God, which gaue it. That is (sayth the Chalde Para∣phrast) the soule shall go agayne to stande in iudgement before the Lord which gaue it to man.

The principall lessons be these: First, that ech one ought to serue God in time.

Nexte, that trouble, sicknesse, age, and death be Gods bayliffes to arrest & warne vs of our dutie to God.

Thirdly, that euery one shall ryse a∣gayne, and giue an accompt to God of his dooings.

The firste lesson is conteyned in thes••

wordes: Remember thy maker in the daye•• of thy youth: in the which we are to learn:

• 1 First, what it is to remember God.
• 2 Secondly, to note the cause that mo∣ueth vs to remember him.
• 3 Thirdly, the time and season of this re∣membrance.

The remembrance or duetifull seruing of God.

IT appeareth by the course of the Scrip∣tures, that to remember our maker, is to beléeue in God,* 1.3 and Christ Iesus, which gaue him selfe to dye for vs beeing his eni∣mies, which hath quickned vs beeing dead in sinne,* 1.4 who being once dead in the in••ir∣mitie of the flesh, rose againe with power, ascended into heauen with maiestie,* 1.5 hath led away Captiuitie captiue,* 1.6 and reigneth in heauenly thinges aboue all principali∣ties and powers, and aboue euery name that is named, not onely in this world, but in the world to come. Who by his fleshe hath taken away the diuision and separa∣tion that was betwene God and vs,* 1.7 abo∣lishing the law which was set against vs

in precepts & decrées. Who is our peac••,* 1.8 our aduocate, and propitiation for the sinnes of the whole world.* 1.9 By whom we haue boldnesse,* 1.10 and entrance with all con∣fidence through fayth in him. For as ther•• is no way into the house but by the doore: so there is no commyng to God, but by fayth in Christ.* 1.11 By this doore entred Cor∣nelius the Romane: by this dore entred y^• Aethiopian Eunuch.* 1.12 By this doore Zacheus receiued y^• person of Christ into his house, & saluatiō to him & his whole familie.* 1.13 By this dore the Iaylor mētioned in the .16.* 1.14 of the Acts, receyued saluation to himselfe, & all his house. And Ambrose* 1.15 vpon the E∣pistle to the Romanes. This was God his determination, that the lawe surceasing, the grace of God should require only fayth to saluation. And Basill* 1.16 in his booke de hu•• militate. The humble knoweth that he is voyde of true iustice, and that he is iusti∣••••ed by onely fayth in Christ. And Heze∣••hius* 1.17 vpon Leuiticus, sayth: The grace of God is giuen of mercy and fauour, and receyued by onely fayth. And Chrysostome* 1.18 vpon the epistle to the Galathians. chap. 3.

They sayde: whosoeuer stayeth himselfe vpon only fayth is accursed. Contrariwise S. Paule proueth that whosoeuer stayeth himselfe vpon only fayth, is blessed.

And yet as fire euer giueth lighte and heate, so true fayth euer yéeldeth the feare of God, and loue of God. When S. Paule had first taught the Romanes that they were sealed and assured of eternall lyfe by fayth in Christ:* 1.19 After he ••eacheth them to yéelde them selues, a quicke, holy, & plea∣sant sacrifice to God, which is their dutiful seruing of God.* 1.20 When S. Paule had first taught the Ephesians, that Christ is the earnest of their inheritance, after he tea∣cheth them to put on the cōplet armour of God,* 1.21 hauing the loynes girded in truth, & hauing on the brestplate of righteousnes, and their féete shodde with the Gospell of peace, to take vnto them selues the shield of fayth, and the helmet of saluation, & the sworde of the spirite, which is the word of God, and to pray & watch with al perseue∣rance. So when the Praecher had taught first the remēbrance of God, after he tea∣cheth the feare & loue of God:* 1.22 let vs heare

the conclusion of all, sayth he: feare God, and keepe his commandements, for that is the duetie of eache man. Nowe to keepe God his commaundements, and to loue God is all one as Christ teacheth vs in the 14. of Iohn.* 1.23 If you loue me, kepe my com∣maundements. To the same effecte dothe S. Hilarie* 1.24 expound this sentence. Remem∣ber thy maker, that thou mayst reuerence his maiestie mightely, loue his goodnesse feruently, embrace his truth zelously, and beléeue his promises faythfully. and also S. Augustine,* 1.25 Remember thy maker, that is, remember his might, that thou maysts beléeue: his mercy, that thou mayst hope: his iustice, that thou mayst be fearefull: his goodnesse that thou mayst be thankful.

The cause which moueth vs to remember God.

THe cause which moueth vs to remem∣b••r God is imployed in thys worde Maker. For diuers good writers bothe old•• and new say, that this is the sense. By∣cause thou arte made after the image of God, Totu•• es obligatus ad eius seruitutē: Thou

art wholy bound to serue him. The Image of God (according to S. Paule)* 1.26 is nothing els but rightuousnesse & holinesse of truth: So that the Preacher sayth thus muche: God hath made thée, & made thée iust and holy, therefore thou oughtest to serue him.

In the .20. of Exodus,* 1.27 the Lorde spake all these sayings: I am the Lord thy God, which brought thee out of the lande of E∣gypt, out of the house of bondage. Thou shalt haue none other God but me. In the 19. of Exodus,* 1.28 God sayth to Moses: These things shalt thou tell to the house of Iacob, and declare to the house of Israell: your selues haue seene what I haue done to the Egyptians, howe I haue caryed you vpon the wings of Eagles, and haue adopted you to me: if therefore you heare my voyce, and kéepe my couenaunt. &c. In the .5. chapter of Esay,* 1.29 My beloued had a vineyarde in a plentifull grounde, and he hedged it, and walled it, and pickte stones out of it, and planted it with good Grapes, and buylded a tower in the middes of it, and a wine presse in the middes of it. What could I haue done (sayth he) for my

vineyarde that I haue not done: but that I looked it should yéelde grapes, and it yel∣ded wild grapes. I looked for iudgement, & beholde iniquitie: I looked for iustice, and beholde outcry. In Micheas the .6. chapter:* 1.30 My people what haue I done to thée, or wherein haue I gréeued thée? answere me. Surely I brought thée out of the lande of Egypt, I deliuered thée from the house of bondage, I sent before thée Moses, Aa∣ron, & Miriah. Remember therefore what Balak king of M••ab had deuised, and what Balam the Sonne of Beor answe∣red him from Sittim vnto Gilgall, that thou mayest knowe th•• righteousnesse of the Lord, and what the Lorde requireth of thée: to do iustly, & to loue mercy, & to hum∣ble thy selfe, & walke with thy God. And in the .102. Psalm▪* 1.31 O my soule prayse thou the Lorde, and all that is within me blesse his holy name. O my soule praise thou the Lorde, and forget not all hys benefites, whiche forgiueth thée all thine iniquities, which healeth all thine infirmities, which deliuereth thy life frō death, whiche crow∣neth thée with mercy and goodnesse.

The grace & mercy of God hath mad•• man iust and holy. The grace and mercy of God hath brought mā out of the hellish Egypt, and caried him vpon the wings of Angels. The grace & mercy of God hath planted the vineyarde of his Churche in a fertile grounde: hathe hedged it with his law: hath walled it with his sacraments: hath picked out the stones of superstition and wickednesse: hath buylded a toure, & set watchmen, Patriarches, Prophets, Apostles, Euāgelists, & Pastours to kéepe it: hath made a wyne presse of Princes, Iudges & Magistrates. The grace & mer∣cy of God hath set ouer his people godly Kings and Quéenes, godly preachers and Ministers. The grace and mercy of God forgiueth all their sinnes, healeth all their infirmities, and giueth them the crowne of mercy and goodnesse. The grace and mercy of God is the cause of all blessings and goodnesses.* 1.32 Euery good gift, and euery perfect gifte (as sayth S. Iames) is from aboue from the father of light.

Blessed be therefore God▪* 1.33 euen the fa∣ther of our Lorde Iesus Christe, whiche

hath blessed vs with all spirituall blessings in heauenly things in Christe. As he hath chosen vs in him before the foundation of the world, that we should be holy & with∣out blame before him in loue, who hathe ••oreapointed vs to be adopted through Ie∣sus Christ, vnto him selfe, according to the good pleasure of his will to the praise of the glory of his grace, wherwith he hath made vs accepted in his beloued: by whome we haue redemption through his bloud, euen th•• forgiuenesse of sinnes, according to his rich grace, wherby he hath bene abundant toward vs, in al wisdome & vnderstāding. And therefore he giueth great & iust cause to euery one to remember and serue him.

For sith the father hathe entayled hys lands vnto his sonne, ech sonne ought, & a good sonne will honour, loue & obey so good a father. Sith a friende hath made a déede of gift of al his goods to his friend, ech friend ought, & a good friend wil be kind & thank∣full to him and his agayne. The God and father of heauen & earth hath entayled and assured the lande of eternall ioy to vs bys children. Their good friende and brother

Christ Iesus hath giuen them himselfe to be borne of a virgin,* 1.34 to hunger & thirst, to be spitted on and scurged,* 1.35 to be rent and torne,* 1.36 to suffer death, & death of the crosse, to heare the paynes and forments of hell,* 1.37 and Gods wrath.* 1.38 He hath giuen them his holinesse,* 1.39 his righteousnesse, his truth, his pacience,* 1.40 his mercy, and the inheritance of his glorious kingdome.* 1.41 And therefore they ought to be obediēt to so good a father, and to be thankfull to so louing a brother. The Oxe dothe knowe his owner,* 1.42 and the Asse his masters cribbe: and muche more ought man to know the mightie Lord, and mercifull God.* 1.43 The sunne setteth & riseth: the Moone kéepeth his full, his wane and change: the sea dothe ebbe and flowe: the earth yéeldeth grasse and corne, and fruite for man, as God hath made them, and ap∣poynted them to do: And shall not man la∣bour and watche, pray and fast, be mercy∣full, iust, holy, and true, as God hath made him, and appoynted him to be?

The frowarde sayth: we may do what we li••t: but the holy ghost sayth,* 1.44 thou shalt only do that I cōmaūd thée. The Epicure

saith: Let vs eate and drinke, and be me∣ry, for to morowe shall we dye:* 1.45 But the holy ghost sayth:* 1.46 Meates are ordeyned for the bellie, and the bellie for meates: but God shall destroy bothe it, and them. The reiecte sayth: It is as good to sitte idle, as worke idle, & it néedes not, or it bootes not: But the holy Ghost sayth: All these bles∣sings shall come vpon thee and take holde of thée, if thou shalt kéepe my worde.* 1.47 Bles∣sed shal••e thou be in the citie, and also in the fielde: blessed shalt thou be when thou goest forth, and when thou cōmest in: bles∣sed shall be the fruite of thy body, and the fruite of thy grounde, and the fruite of thy cattell, and all that thou settest thy hande vnto. But if thou do not kéepe my lawe: Cursed shalt thou be in the Citie, and also in the fielde: cursed shalte thou be when thou goest foorth, and when thou commest in: cursed shall be the fruite of thy body, and the fruite of thy ground, and the fruite of thy cattell: and cursed shall be all that thou settest thy hande vnto.

The time of our remembrance.

IN the dayes of thy youth. The Hebrue word Bakarah signifieth youth, or a thing chosen of the roote Bakar. For that a yong man is chosen, and apte for any worke, or any thing. So the time of ••ur remem∣braunce is our young yéeres, our flouri∣shing days, the time of prosperitie, y^• time of this our life, whilest we may be framed to remember God.* 1.48 In the morning sowe thy séede:* 1.49 make no tarying to turne vnto the Lord, and put not off from day to day: for sodaynly shall the wrath of the Lorde breake forth, and in thy security thou shalt be destroyed, and thou shalt perishe in the dayes of vengeance, for man dothe not knowe his time, but as the fyshes that are taken in an euill nette, and as birdes that are caught in a snare: so are the children of menne besnared in the euyll tyme, when it falleth vpon them sodaynly. Ecce venio sicut fur:* 1.50 Beholde I come sodaynly lyke a theefe: Blessed is he that watcheth, and kéepeth his garmentes.* 1.51 What soeuer thy hande can doe, doe it by and by. For there is neyther worke, nor inuention, nor

knowledge, nor wisedome in the graue whither thou goest. Worke while day is, for nyghte wyll come when no body can worke.* 1.52 Cast thy bread vpon the waters, for after many dayes thou shalt finde it. Giue a portion to seuen, and also to eyght: for thou knowest not what euill shall be vpon the earth.* 1.53 Noah buylded the Arke whylest the wether was fayre:* 1.54 Ioseph made barnes and grayners, and layde vp grayne and corne in the s••uen plentyfull yeres. The Ante hauing no guide,* 1.55 master, nor ruler, prouideth meate for hir selfe in sommer.* 1.56 Ante languorem adhi••e medicinam: Before sicknesse take phisicke, and before iudgement trye thy selfe, and thou shalte finde fauour in the sight of God.* 1.57 The fiue wyse Uirgins tooke oyle in their vessels, with their lampes, and were readie when the Bridegrome came foorth, and went in with him to the mariage.* 1.58 The Lord pray∣seth the vniust Stewarde, for that be had done wisely: and Chryste willeth his to make them friendes of the Mammon of iniquitie, that when they fayle, they may receyue thē into euerlasting tabernacles.

Nowe for oure particular instruction: God hath deliuered England from forren bondage: the burden whereof as we may beholde in our neighbours on euery side, so haue we domesticall glasses to sée it in. Howe the Danes ouerrunning this lande caused the Englishe men to eare and sow•• their lande, and doe all other labours, and the Danes did vse their wiues, daughters and seruants at their pleasure: and if any Englishe man had met a Dane vpon a bridge, the Englishe man might not stirre one foote before the Lord Dane was past: and if the English man had not made low curtes••e to the Dane at his comming by, he was sure to be sharply punished. The Normands hauing title by English bloud, and spéeding by the good will of the most of Englishe nation, yet burdened them with great tribute and exactions, tooke to them∣selues the chiefe possessions of the lande, ordeyned newe lawes and newe coynes, ouerthrew the houses of the Nobilitie, and filled all Churches with strangers.

God hathe delyuered hys Englishe Church from the Romish Pharao, whiche

dyd not onely kéepe it vnder with the bur∣dens of Annates,* 1.59 Electiōs, Preuentions, Totquots, Tollerations, Bulles, Seales, Signatures, Smokefarthings, and Peter pens, and such like: But also loaded their consciences with the straw and clay of su∣perstition,* 1.60 errour, and ignorance.

God hath caried the chiefe of England, the Nobles, Ministers, & many other good folk vpō the Eagles wings, through mar∣uelous dangers, & miraculously preserued them, as their owne consciences doe best knowe.* 1.61 For remember what Athalia and hir bloudy priest Matham:* 1.62 what Ba∣lam of Italie & his persecuting kings Ba∣laac and Sehon:* 1.63 what his cruell Dukes ••absache and Holoferne:* 1.64 what Ado••ias, and Abisac had deuised:* 1.65 and what their Balamites answered them from Sittim to Gilgall,* 1.66 from the beginning of thornes and troubles, to the whéele & type of rule and dominion.

God hath planted his English Churche in a pleasant, fertile, and healthfull soyle: he hathe giuen it plentie of all manner of vittailes: he hathe endued it with peace

and concorde aboue all countreys rounde about it: He hath hedged it with his Gos∣pell, the séede of grace, which sowen in the ••urrowes of Christian hearts encreaseth and multiplieth excéedingly:* 1.67 the precious iewell more deare to the godly,* 1.68 than all the treasures of the world:* 1.69 the spirituall sworde, that cutteth the hearts, and par∣teth the flesh from the spirite: the heauen∣ly Nette,* 1.70 that encloseth, and bringeth to∣gither the children of God: the water of life which washeth away our sinnes:* 1.71 the sacr••d fyre,* 1.72 that burneth away the super∣fluous humors of worldely desires: the wholsome leauen that seasoneth and edi∣fyeth the soule:* 1.73 the swéete bread, that ••ée∣deth the man of God:* 1.74 And the true keye that openeth to vs Christ Iesus, the doore of the kingdome of heauen.

God hath buyld••d in it the sincere and substantiall walles of the Sacraments of Baptisme and the Lordes Supper, the seales of fayth, the watche words of Chri∣stian souldiers, the images of our Resur∣rection, and the pawnes of our saluation. He hathe pickte out the stones of errour

and heres••e.

God hath set ouer it Miriah▪ ••o set foorth his glory, to cause his worde to be taught, to aduaunce vertue, to punishe vice, to be a nurse and fosterer of his people,* 1.75 to write out his booke,* 1.76 and to reade on it continu∣ally, to keepe his commaundementes, not turning from them to the lefte hande, nor to the right. He hath set ouer it many good Moyseses, that many stande in the gappe,* 1.77 to turne away Gods wrath, to guide gods people in the wildernesse of these perillous dayes, and to iudge them from morning to euening:* 1.78 and many good Aarons to ring the golden belles of the Law and Gospell in Gods Sanctuarie and Churche, to pre∣sent sacrifices of thankesgiuing,* 1.79 and to giue light to Gods people by his worde. He hath pla••••d in it kéepers and watche∣men, preachers & ministers, whiche fe••d•• his flocke, plowe his grounde, and sounde the trumpet of his worde, so godly, so lear∣nedly and paynefully, as thys 〈◊〉〈◊〉 sel∣dome or neuer hathe tasted the lyke. Al∣though Cicer••es dogges that should barke at the Romish•• wolues, begi•• to snatche

at the christian Belwethers.

He hath made a winepresse of Iudges, Iustices, and Magistrates, to presse the husk of controuersies and suites from the iuyce, vi••e from vertue, falshoode from truthe.

And al these hath he done, to moue vs to beléeue that he is God almightie,* 1.80 the first and the last,* 1.81 the God of Gods, Lorde of Lordes,* 1.82 and that besides him is none. To moue vs to feare the profoundnesse of his riches,* 1.83 wisedome, and knowledge. Who is greater than our hearts,* 1.84 and knoweth all things,* 1.85 who yéeldeth wrath in the day of wrath,* 1.86 to euery one according to the hardnesse of his heart:* 1.87 who if we will not turne, hath whe•• his sword, bent his bow, and prepared the arrowes of deathe.* 1.88 To loue him as true and faythfull,* 1.89 as gentle and mercyfull, who hath not dealte wyth vs after our sinnes, nor rewarded vs af∣ter our iniquities: But looke howe wide the East is from the west,* 1.90 so farre hath he set our sinnes from vs.

All these hathe he done to moue vs to séeke the Lorde with all our hearts, & to be

zelous in the truthe of the ieolous God, whiche giueth not his glorie to an other, whiche will haue vs all,* 1.91 or no part of vs,* 1.92 and casteth the luke warme oute of hys mouth.* 1.93 To kéepe our spirites, soules,* 1.94 and bodies pure,* 1.95 and without blame to the comming of our Lorde Iesus Christ.* 1.96 To be faythfull and constante that we may receyue the crowne of life:* 1.97 To labour to ouercome,* 1.98 that we may eate of the hidden Manna,* 1.99 to be clothed with whyte aray, and to be made pillers in the Temple of God.

All these hathe he done to moue vs to girde our selues with truthe,* 1.100 to binde it about our neckes,* 1.101 and to write it in the table of our heartes,* 1.102 to flye the softe pil∣lowes of flatterie, the paynted cloake of dissimulation,* 1.103 the sharpe rasors of slande∣ring, and speake the truthe eche one to an∣other.* 1.104 To arme our selues with righte∣ousnesse,* 1.105 and to make good good, and euill euill,* 1.106 darkenesse darkenesse, and lighte lighte, swéete swéete, and sowre sowre, To put on the shoes of peace,* 1.107 the chayne that lincketh Christians togither wyth

the bonde of loue,* 1.108 the Image of Christ•• grauen in mans heart,* 1.109 the swéete dewe o•• Hermon, and the precious oyntment of Aaron to the Leuites and seruaunts of God. To moue vs to kéepe the garments of innocencie,* 1.110 to labour the wo••ke of God in the day of this life,* 1.111 to cast ou•• bread vp∣on the waters,* 1.112 to deale our breade to the hungry, to bring the poore that wander into our houses, when we see the naked to cloth them, to loose the bandes of wycked∣nesse, to take off the heauy burdens, to let the oppressed go free, to breake euery yoke of the vngodly,* 1.113 to helpe the blind and lame the widow and fatherlesse, the staunger and friendlesse.

All these hath be done to moue vs lyke prudente Noahs,* 1.114 to bu••lde the arke of a good conscience before the floud of Iudge∣ment doe ouerflowe. Like prouident Io∣sephs,* 1.115 to lay vp the grayne of godlynesse in the barnes of our heartes, before the dearth of mercy shall be. Like paynefull Antes to prouide the foode of th•• soule,* 1.116 be∣fore the winter of Iustice approche.* 1.117 Lyke tractable patients to take the preparatiues

of repentance before the pangs of deathe do come.* 1.118 Likewise virgins to haue readie the lampe of fayth, and the oyle of vertue before the bridegrome Christe Iesus doe shutte the doores.* 1.119 Lyke good Stewardes to prouyde for the Tabernacle of heauen, before we loose the office of this life. In the dayes of fayre wether, of plentie of Som∣mer, of health, of oportunitie, of this life, to remember our maker, and to serue him dutifully. And thus much of the first prin∣cipall lesson.

Trouble, age, sicknesse, and death, be Gods Bay••••ffes.

BUt the nature of man is so crabbed and frowarde, that commonly the mercies and graces of God do little preuayle with him, and therefore when man forgetting the goodnesse of God, beginneth to waxe secure and carelesse. God hathe certayne Bayliffes and scourges, as trouble, sicke∣nesse, age, and deathe, whiche he sendeth foorth to arest them to come to his Court of Iustice, th••re to be warned of their du∣ties, 〈…〉〈…〉 for their offences. As the

holy ghost dothe teache in the .28. of Deu∣teronomie,* 1.120 by Moyses: If they will not obey the voyce of the Lorde their God, the Lorde shall sende vpon them, trou∣ble, cursing, and shame: The Lorde shall make the pestilence cleaue vnto them: the Lorde shall smite them with pouer∣tie, sicknesse, and colde, drought, blasting, and meldewe: the heauen that is ouer their heads shall be brasen, and the earth that is vnder them yron. In the .32. of Deuteronom.* 1.121 Thou haste forsaken th•• mightie God that begatte thée, and haste forgotten the Lorde that made thée. Th•• Lorde then sawe it, and was angry, and sayde, I will hide my face from thée, and thou shalte bee consumed wyth hunger, and burnte with heate, and bitter destruc∣tion. I will also sende vpon thée the teethe of beastes, with the venim of Serpentes. Also he dothe complayne by the Prophet Ozee.* 1.122 Your mother hathe sayde, I wyll goe after my louers, whiche gaue me my bread and my water, my wool & my ••laxe, my oyle and my wyne. Therefore will I stoppe hir wayes with thornes, and make

a wall, that she shall not finde hir pathes. And by the Prophet Ierem.* 1.123 Cast out this people, and let them departe? And if they say, whither shall we departe? Then tell them: Thus sayth the Lorde. Suche as are appoynted to death, vnto death: and suche as are for the sworde, to the sworde: and suche as are for the famine, to the fa∣mine: and suche as are for captiuitie, to captiuitie.* 1.124 Nimrod and his adherents for∣gat God, and sayde one to another: Come let vs make bricke, & burne it in the fire, and let vs buylde vp a Citie and a Toure whose toppe may reach vnto heauen, that we may get vs a name: But God sent his bailiffe Trouble, which arrested thē with a writ of confusion, and confounded their language, that one might not perceiue an∣others spéeche.* 1.125 Iobs sonnes forgat God, & made feastes euery one in his course, but on a daye when they were eating and drinking in their elder brothers house, GOD caused his bayliffe Trouble to arrest them with a writ of tempest, which smote the foure corners of the house, and kylled them all. The people of Israell

forgat God,* 1.126 and murmured for bread and drinke: But God caused hys Bayliffe trouble to arrest them with a writte of warre, for the Amalechites smote a great number of them.

The people of Israell mere wéerie of their iourney to the lande of promyse,* 1.127 wherefore God caused them to be arrested with a writte of fyre, which consumed the vttermost part of the host.

The people of God blasphemed God,* 1.128 but he caused them to be arrested with a writte of fyrie Serpentes, whiche stoong them so, that many of the people of Isra∣ell were destroyed. The inhabitauntes of Iuda and Ierusalem trespassed won∣derfully,* 1.129 accordyng to all the wycked∣nesse of the Heathen, and polluted the house of God, and mocked the messan∣gers of God, despised hys worde, and euill vsed his Prophetes, wherefore the Lords caused them to be arrested a••d ••••ed with long captiuitie: for they were ledde awaye prysoners vnto Babylon. The tenne trybes worshypped straunge Gods,* 1.130 and walked after the rytes of the

Gentiles, and therefore GOO cau∣sed them to bée arrested, and fyned with long captiuitie: for they were pri∣soners amongest the Assyrians.* 1.131 Ierobo∣am King of Israell, hearing the wordes of the man of God whiche cursed the altar in Bethell, stretched foorth his hande, say∣ing, lay holde on him: But his hande wi∣thered, and he coulde not plucke it in a∣gayne.* 1.132 Okezias trusted in Belsebub of Esceron, and therefore he did fall out of the Gallerie in the toppe of his house in Samaria, and dyed vpon it.* 1.133 Zedechias did euill in the sight of the Lorde, and Nabu∣chodonozer king of Babylon slewe his sonnes before his face, & put out his eyes, and bounde him in chaynes, and caryed him prisoner to Babylon.* 1.134 Alcimus gene∣rall to king Demetrius, commaunded all the walles of the holye house, and the monumentes of Prophetes, to be pulled downe: But he was plagued, and hys mouth was stopped, for he weas stricken with a palsey, and could no more speake. Ualerian the Emperoure cruelly perse∣cuted

the Christians, whome Sapor king of Persia tooke in battayle: and dyd not onely leade hym about with a leace like a bloude hounde, but also vsed him for a footstoole to get vpon his horse.* 1.135 Achab cau∣sed Naboth to be put to deathe, for that hée refused to sell him hys Uyneyarde: But bothe Achab him selfe was slayne in battayle, and all hys house vtterlye de∣stroyed.* 1.136 Antiochus swelled in pride a∣gaynst God: but God smote hym with an incurable and inuincible plague: the payne of the bowels (whiche was reme∣dylesse) came vpon hym, and hée fell downe from the Chariot that ran swifte∣ly, and brused all hys bones, and the wormes came out of his body in abun∣daunce, and whylest hée was alyue his fleshe fell off from hym for payne and torment.

They of the Churche of Israell were vnthankfull ot GOD, and ascribed vn∣to Idols their breade, and their water, their wooll and their flaxe, their Oyle and their drinke: they gloryed in them∣selues,

and made them Castles and Towres: they were secure and care∣lesse, and gaue them selues to eating and drynking, and pastyme: They fol∣lowed the wyckednesse of the Heathen, and mocked the Prophetes of God, and despised hys woorde: They gaue them selues to couetousnesse and wrong: They grewe in pride, infidelitie, and contempte of God: and therefore GOD dyd ar∣rest them with Trouble, with pesti∣lence, with famyne, with sworde, with fyre, with serpentes, with captiuitie, with destruction.

Wee of the Churche of Englande, are vnthankfull to God for our Treasures, and Iewels, for oure houses and landes, oure vnitie and peace: his blessed worde and Sacramentes, and manye other hys vnspeakeable benefites and ryche blessynges of GOD. Wée thynke they come not from GOD, but from oure Parentes, from oure Friendes, from oure witte and cunning, from our ••••ppe and laboure. Wée buylde Castles

and toures in the ayre to get vs a name. So many heads, so many wittes, so many common wealthes. Plato his Idaea, Aristo∣tles felicitie, and Pythagoras numbers, trouble most mens brayns. Wishers and woulders were neuer good housholders, deuisers and phansiers were neuer good Common wealthes menne. Phaeton thought that he could haue ruled Phebus Chariot, but his body was too light for the flying horses.* 1.137 Nimrod thoughte he could haue buylded a toure to heauen, but he wrought cōfusion vpon earth. The bram∣ble thought it could haue shadowed all the trées of Lybanon▪ but it brought destruc∣tion.* 1.138 These light Phaetons, these deuising Nimrods, disturbing brambles, phansie many chariots and formes, deuise many toures and plats, and promise many sha∣dowes of common wealthes, but the ende of all is in••idelitie, confusion & destruction. The figtree woulde not leaue his sweete∣nesse,* 1.139 the oliue tree his fatnesse, the vyne his wine, wherewith he dyd cheare both God and man: neyther shoulde we leaue the sweetnesse of vnitie, the fatnesse & sub∣stance

of religion, the wine of obedience, which do please both God and man, and be caried away with the brambles of infide∣litie and confusion.

We grow secure & carelesse, we eate, we drinke, we buye, we sell, we plant, we buylde, we pastime, and make merie. Euery one looketh that an other shoulde serue God, they care not to serue God them selues.* 1.140 They thinke that Iob should pray and sacrifice for them. The spirituall men (say they) shoulde kéepe hospitalitie, the spirituall men shoulde sée the people taught, should giue almes, shoulde liue ac∣cording to their profession: most true, and therefore should Gentlemen, and Noble men kéepe hospitalitie, should see the peo∣ple taught, giue almes, lyue according to their profession. For all be, or ought to be spirituall men. I knowe not whence that distinction of spirituall and temporal men came, I suppose from beyonde the Alpes. The worde of God dothe acknowledge no difference of man but spirituall or carnal:* 1.141 and carnall none should be. You are (sayth S. Peter to all generally) a chosen people,

a regall priesthoode, a holy nation, that yo•• should shew fo••rth the vertues of him that ••ath called you out of darknesse into mar∣uellous light. But these that be called spi∣rituall men haue their liuinges for the sayde purposes: and so haue they whome we call temporall men also. Their landes be not their owne, they haue them not of their friendes,* 1.142 they haue them from God, who giueth to euery one according to hys abilitie, and requireth againe a reckening according to his receipt:* 1.143 for one talent of the seruaunte and labourer: for two ta∣lentes of the farmer and marchaunt: for thrée talentes of gentlemen and knights: for mo of the Nobles and Counsaylours: for most of the Princes: whosoeuer hath most liuing and authoritie, is most bound to walke in the feare of God, and to sée such as be vnder his gouernment brought vp in the knowledge and feare of God. For euery one is Gods Stewarde,* 1.144 and euery Stewarde is bound to make his ac∣compte, according to hys receipte, and charge.

We despise Gods worde, and mock••

his Ministers, wée blaspheme God, and abuse his holy name, we worship strange Gods, our belly, our purse, our birthe, our landes, our witte and authoritie: we trust more to Belzebub of Ecceron,* 1.145 and Apollo of Delphos, to cōiurers and south∣sayers, than to the Prophetes, and Apo∣stles. Euery man hunteth his brother with a nette:* 1.146 Euery man hunteth after Nabothes vineyard.* 1.147 Such as haue Lord∣shippes and Manours, long after Na∣boths little field. They that haue to much, or spente too muche, long after the vyne∣yardes of poore Parsons and Uicars, and other that labour full truely in God his vineyarde.

We swell in pride & contempt of God and man, disdayning one another, contem∣ning one another, and are sorie that an other dothe liue or thriue by vs: And yet we thinke that God can not, or dothe not sée it.* 1.148 We are clothed with the fig leaues of authoritie, of parentage, of friend∣shippe, of selfe loue, of flatterie, dissem∣blyng, and our owne fansies.* 1.149 Well, our language hath not bene confounded: our

houses smitten downe:* 1.150 the Amalechites haue not preuayled agaynst vs in warre: Nabuchodonozor hath not killed our chil∣dren before our faces,* 1.151 bound vs in chayns, caried vs away captiues: we haue not béene striken with palseis:* 1.152 let vs not des∣pise the great pacience and long suffering* 1.153 of God. We knowe what hath bene: God knoweth what may be, and shall be. But be these things as they shall be, yet if these two bayliffes can not finde vs, God hath a thirde Bayliffe, Bayliffe Age, which will finde vs out, and cause our strong men or legges to bowe, the kéepers of our house and handes to tremble, our grinders and téeth to decay, those that looke out of the windowes and the eyes to be blinde, the doores and lippes to shut, sléepe to ••ayle, the da••ghters of Musicke & eares to be deafe, the Almond trée and head to be whyte, the highe ones and shoulders to sticke vp, the capers and reynes to waste: for all thes•• when we f••ele them in our selues, or sée them in others, be Gods bailiffs to warne vs, and tell vs that it is time for vs to prepare our selues to beginne to remem∣ber,

and serue God.

But some can vse them selues so cun∣ningly,* 1.154 that Bayliffe trouble shall neuer finde them. For if he séeke them with po∣uerty, they wil make stones bread rather than want. They will ••ord vp their corne and wares, vntill the poorer sort hath sold, and then sell it at their own price, or kéepe it vntill it be rotte. They wyll varnishe their wares, and make them shewe fayre to the eye, though neuer so bad to the vse: or they will leaue their naturall and law∣full trauell, and vse vnnaturall and vn∣lawfull multiplication of money: or they will sell their landes and liue by vsurie: or they will set their landes vpon the last, and stretche them from sixe pounde a yere to sixe score pounde a yere. Or they will make all fish that commeth to net by S••a or by lande, or they will transporte corne, butter, chéese, and all kinde of good necessa∣ries, and that to them that neyther loue Gods worde, nor this countrey: or they will sell their landes thrée or foure times to be sure.

If trouble séeke thē by losse of friends,

they can comforte them selues with th•• cōmoditie that they reape of their friends goods and lands, after they haue worne blacke a while.

If trouble séeke them by displesure, they will say that white is blacke, and blacke white: they will runne with the hare, and holde with the hounde: they will cary fire in one hande, and water in another: They will play Ait, Aio, Negat, Nego. They will leaue truthe, iustice, and equitie, and play the Englishe Coliar, who first met King Henry the sixte souldiers, and was beaten of them, for that he sayde he serued king Edwarde the fourth: Nexte he met king Edwarde the fourthes souldiers, and was beaten of them, for that he sayde he serued king Henry the sixt: Afterwarde he met a thirde hande of men, to whome he an∣swered he serued the Diuell, who when they had him be gone in the diuels name, so he answered he would: for quoth he, I haue bin beaten of king Henries men, and king Edwards men, for answering that I serued the one, and then the other, and now I haue sayd I serue the Diuell, I go

without hurte, he is the beste master I met with this morning. They will leaue their dueties towards God, their Prince, and their countrey, rather than by displea∣sure to fall into trouble.

Some partly by the goodnesse of nature, partly by diet and exercise▪ partly by medi∣cines, will order their body in suche sorte, that Bayliffe sicknesse shall not finde thē. And some with faire and pleasant houses, with their warme and softe apparell, with their choyse of meates and drinkes, with their seuerall pastimes and recrea∣tions wil cherish bayliffe Age in such sort, that he shall little or nothing grieue them. Mary yet God hath one sure and trustie Bayliffe, Bayliffe Death, whiche neuer fayleth him. For he neuer returneth, Non est in••entus in baliua mea, but bringeth cor∣pus cum causa. Be he olde, be he young, ryche or poore, Lorde or Ladie, Knight or Emp••roure; he kéepeth them without bayle or maynprise. This Bayliffe can neyther bée deceyued by subtiltie, nor al∣lured by beautie, nor corrupted by money, nor withstoode by strength.

When death commeth there is no waye to escape: Be it to day, be it to morrowe, it will be, it is a debte, it muste be payde. Striue man neuer so muche, this sentence definitiue of God shall neuer be reuersed, earth thou arte,* 1.155 to earth thou shalte. Liue you neuer so long, you must say with Iob:* 1.156 The graue is my house, darknesse is my bedde, I sayd vnto rottennesse, you are my father: I sayd vnto the wormes, you are my mother, you are my sisters.

What say some, I haue in bank a hun∣dred thousand pounds, my plate, my iew∣els, my landes are worth as muche: and yet must you say: The graue is my house, darknesse is my bedde: yet muste you say to rottennesse, you are my father, and to the wormes, you are my mother, you are my sisters. But I am able to ouerrule a∣ny case in the lawe, I am able to be an Embassadour through the worlde, I haue the knowledge of all toungs and learning. I am able to serue any Prince in the field, I am able to bée of Councell with anye Prince Christian. Yet must you say, the graue is my house. &c. I am a gentleman,

a Noble man, I came in with the conque∣ror, I can fetche my pedegrée long before the Conquest, a King was my father, a Quéene was my mother, a King my bro∣ther, a Quéene my sister: yet muste you say, The graue is my house, darknesse is my bed: yet must you say to rottennesse, you are my father, and to the wormes, you are my mother, you are my sisters. For the siluer threads & sinewes shal stretche, your golden caule and brayne-skinne shal shrinke, your spring and hart, your pipes and Arteries shal fayle, your cisterne and whéele, your liuer & stomacke shal be dried vp, and consumed, and man shall goe to his long home, and duste to earthe, from whence it came. And now followeth the thirde principall lesson.

That eche one shall rise agayne, and giue an accompt to God of his doings.

THe earth is a mistresse vnto vs of our resurrection: whose trées, floures and hearbes doe dye in winter, and reuiue in sommer. The day, the moneth, the yeare, the spring, the sommer, y^• winter, do pass••,

& returne againe, & teach our resurrection. We our selues once in .24. houres do as it were dye in sléepe, but the morning awa∣keth vs out of sléepe, & sheweth vs a ma∣nifest token of our resurrection. But we maruel how the dry and rotten bones can be fetched out of the Sea, out of the earth, out of the ashes agayne. He that fetcheth the sunne out of his caue euery morning: ••e that (as it were) quickeneth the deade Moone euery moneth:* 1.157 he that caused Aa∣ron his rodde, that had béene many yeres dried, in one night to bud, blossome, & beare ripe Almonds, can also bring y^e dry bones out of the graue, sea, & ashes, & cause them to heare ripe & perfect flesh. And why shuld we doubt, that of the rotten body a perfect body may spring, since we sée by dayly ex∣perience that of rotten corne perfect corne doth grow, and that of rotten séedes & kir∣nels perfect séedes & kirnels do come, which be clothed with stalke, huske, & leaues: and this mortalitie shall put on immortalitie,* 1.158 and this corruption incorruption. Iohn. 5. The houre shall come,* 1.159 when all that be in the graue shall heare the voyce of the

Sonne of GOD, and shall come foorth. Rom. 8.* 1.160 If the power of him that raised vp Iesus from the dead dwelleth in you, he that raysed vp Christe from the dead shall also quicken your mortall bodies. For as in Adam all doe dye,* 1.161 so in Christ all shall bée made alyue.* 1.162 Apoca. 20. I sawe (sayth S. Iohn) a greate white throne, and one that sate on it, from whose face fled away bothe heauen and earth. I sawe the dead bothe great and small stande before God. For the sea gaue vp hir dead that were in hir, and death, and the graue gaue vp the deade that were in them, and they were iudged euery one according to their wor∣kes. Whosoeuer was not written in the booke of lyfe, were caste into the fire. As S. Iohn Baptist sayth,* 1.163 he hath his fanne in hys hande, and wyll make cleane hys floore, a••d gather hys Wheate into his garner, but will burne vp the chaffe with vnquenchable fyre.* 1.164 In the tyme of Har∣uest, in the ende of the world, the Sunne of man shall sende foorthe his Angels, and they shall gather out of his kingdome, all things that offende, and them that do ini∣quitie,

and shall caste them into a fornace of fire, there shall be wéeping and gna∣shing of téeth: Then shall the iuste shine as the sunne in the kingdom of the father.* 1.165 The kingdome of Heauen is lyke vnto a draw nette, cast into the Sea, that gathe∣reth of all kinde of things: which when it is full, men drawe to lande, and sitte and gather the good into vesselles, and cast the bad away: so shall it be at the ende of the worlde. The Angels shall goe foorth and seuer the good from the badde: and shall cast thē into the fornace of fyre, there shall be wayling and gnashing of téethe. When the Sonne of man commeth in his glorie,* 1.166 and all the holy Angelles with him, then shall be gathered all Nations, and he shall separate them one from an other, as a shephearde separateth his shéepe from the Goates. And hée shall sette the Shéepe on hys ryghte hande, and the Goates on the lefte: Then shall the Kyng saye to them on hys righte hande, Come yée bles∣sed of my Father, enherite yée the king∣dome prepared for you from the founda∣tion of the worlde: Then shall he saye to

them on the lefte hande, Depart from me yée cursed into euerlasting fire, whiche is prepared for the Diuell and his Angelles. And therfore S. Paules rule to the Corin∣thians is very necessary, where he sayth: Let euery man take héede,* 1.167 howe he buyl∣••eth, for other foundation can no man lay, than that which is layde, whiche is Iesus Christ. And if any man buylde on this foū∣dation, golde, siluer, precious stones, tym∣ber, ••ay, or stubble: euery mās work shall be made manifest, for the day shall declare it, bicause it shall be reuealed by the fyre: and the fire shall trye euery mans worke of what sort it is. If any mans work that he hath buylt vpon, abide, he shall receiue wages, if any mans worke burne he shal loose. Beholde the Lorde will come with fire, and his chariots like a whirle winde, that he may recompence his anger with* 1.168 wrath, and his iudgement with the flame of fire: for the Lorde will iudge with fire and with his sworde all flesh. Thou after the hardnesse of thy heart, whiche can not repent,* 1.169 heapest vnto thy selfe wrath in the day of wrath, and of the iust declaration of

the iust iudgemēt of God, who wil reward euery one according to his works, that is, to them which by continuance of well do∣ing, seeke glorie & honour, & immortalitie, eternall life: But vnto them that are con∣tentious, •• disobey the truth, and obey vn∣rightuousnesse, shall be indignation and wrath, tribulation and anguishe, vpon the soule of euery man that doth euill. For we must all appeare before the tribunall seate of Christ,* 1.170 that euery man may receiue the things that are done in his body, according to y^• he hath don, whether it be good or euil.

Learne therfore to remember your ma∣ker in the dayes of your youth, for eyther trouble will come, or sicknesse will come, or age will come, and death wil come, and we shall rise agayne, and the Iudge will come, which wil neyther shewe fauour or mercy, nor receyue money, nor allow re∣pentance. Héere let euery soule repente whilest there is place and time for mercy: for there is onely time & place for iustice. The day of iudgement shall come, in the which pure hearts shal more auayle, than fayre wordes, and a good conscience than

great Treasure. And thoughe some ma•• thinke that that day is far ••ence, let him be sure, that his last day is not far hence: And looke how this his laste daye in this world shall take him, so shall the last day in the next world finde him. For suche as he dyeth in this daye, suche shall he be iud∣ged in that day. And therfore S. Hierome* 1.171 sayth well, whether I eate or drinke, or what soeuer I do, me thinke I heare this sounde alwayes in my eares: Surgite mor∣tui, & venite ad iudicium, Arise ye dead, and come to iudgement.* 1.172 God be mercifull vn∣to vs, and blesse vs, and shew vs the light of his countenance, and be mercyfull vnto vs, that in the youth of this life we may be thankfull to the mercyfull and gracious God, for ••is infinite mercies & blessings: And that we may learne to beléeue in him as almightie, to feare him as iust, to loue him as mercifull, to be zelous in his truth, holy and constant, that we may girde our selues with truth, put on the brestpla••e of righteousnesse, the shoes of peace, take the shielde of fayth, the sworde of the spirite, which is the worde of God, and the helmet

of saluation, and to watche, and pray with all perseuerance, that we may kéepe the garments of innocency, labour the worke of God in the day of thys lyfe, yéelde the sweete grapes of iudgement, caste oure breade vpon the waters of the poore, that when Christe Iesus shall come to iudge both quicke and dead, we maye be déemed the good corne to be layde vp in the gray∣ner of blisse, the good fishe to be put into the vessels of glory, and liue for euer with God the father, God the sonne, and God the holy Ghost:

To whom be all honour, prayse, and glory, bothe nowe, and eu••rmore.

Amen.

Notes

• * 1.1

  Eccl. 12▪
• * 1.2

  Eccl. 1. 14••
• * 1.3

  Rom. 5. 10
• * 1.4

  Eph. 2. 1.
• * 1.5

  Eph. 4. 8.
• * 1.6

  Eph. 1. 21.
• * 1.7

  Eph. 2. 15.
• * 1.8

  Eph. ••. 14.
• * 1.9

  Iohn. 2. 2.
• * 1.10

  Eph. 3. 12.
• * 1.11

  A••t. 10. ••.
• * 1.12

  Act. 8. 37.
• * 1.13

  Luc. 19. 5.
• * 1.14

  Act. 16. 31.
• * 1.15

  Ambrosiu••.
• * 1.16

  Basilius.
• * 1.17

  H••zechiu••.
• * 1.18

  Chryso••.
• * 1.19

  Rom. 12. 1.
• * 1.20

  Eph. 1. 14
• * 1.21

  Eph. 6. 14
• * 1.22

  Eccl. 12. 13
• * 1.23

  Ioh. 14. 12
• * 1.24

  Hilarius.
• * 1.25

  August.
• * 1.26

  Eph. 4. 24
• * 1.27

  Exo. 20. 2.
• * 1.28

  Exo. 19. 3.
• * 1.29

  Esa. 5. 1.
• * 1.30

  Mich. 6. 3
• * 1.31

  Psa. 102. 1
• * 1.32

  Ier. 1. 17.
• * 1.33

  Eph. 1. 3.
• * 1.34

  Mat. 1. 25
• * 1.35

  Mat. 4. 2.
• * 1.36

  Ioh. 19. 28.
• * 1.37

  Math. 26. 67.
• * 1.38

  Ioh. 19. 1.
• * 1.39

  Iohn. 19.
• * 1.40

  Math. 27. 46.
• * 1.41

  ••. Cor. 1. 30.
• * 1.42

  Esa. 1. 3.
• * 1.43

  Ps. 103. 9.
• * 1.44

  Deu. 11. 32
• * 1.45

  1. Cor. 15. 32.
• * 1.46

  1. Co. 6. 13
• * 1.47

  Deu. 28. ••
• * 1.48

  Eccl. 11. 6.
• * 1.49

  Eccl. 5. 7.
• * 1.50

  Apo. 16. 15
• * 1.51

  Eccl. 9. 10.
• * 1.52

  Ioh. 9. 4.
• * 1.53

  Gen. 6. 14
• * 1.54

  G••. 41. 48
• * 1.55

  Pro. 6. 7.
• * 1.56

  Ecc. 18. 1••
• * 1.57

  Mat. 25. 1.
• * 1.58

  Luk. 16. 8.
• * 1.59

  Exo. 5. 4.
• * 1.60

  Exo. 5. 7.
• * 1.61

  2. Re. 11. 1.
• * 1.62

  2. Re. 11. 18
• * 1.63

  Num. 22.
• * 1.64

  2. Reg. 18. 19.
• * 1.65

  Iud. 7. 1.
• * 1.66

  1. Re. 2. 17
• * 1.67

  Mat. 13. 3.
• * 1.68

  Matth. 13. 45.
• * 1.69

  Eph. 6. 17
• * 1.70

  Matth. 13. 47.
• * 1.71

  Apo. 22. 17
• * 1.72

  Ier. 23. 29
• * 1.73

  Mat. 13. 33
• * 1.74

  Luk. 11. 52
• * 1.75

  Esa. 49. 23
• * 1.76

  D••. 17. 18.
• * 1.77

  Ps. 106. 23
• * 1.78

  Exo. 18. 35
• * 1.79

  Ecc. 45. 17
• * 1.80

  Gen. 17. 1.
• * 1.81

  Apo. 1. 17.
• * 1.82

  D••. 10. 17.
• * 1.83

  Deu. 4. 35
• * 1.84

  Ro. 11. 33.
• * 1.85

  1. Io. 3. 20
• * 1.86

  Rom. 25.
• * 1.87

  Psal. 7. 13.
• * 1.88

  Deu. 32. 4
• * 1.89

  Io••l. 2. 13.
• * 1.90

  ••s. 102. 10
• * 1.91

  Den. 4. 2••
• * 1.92

  Ex. 34. 14
• * 1.93

  Esa. 42. 8.
• * 1.94

  Apo. 2. 10.
• * 1.95

  Le. 11. 44.
• * 1.96

  1. Th. 5. 48
• * 1.97

  Apo. 2. 10.
• * 1.98

  Apo. 2. 18.
• * 1.99

  Ap. 3. 5. 1••
• * 1.100

  Eph. 6. 14
• * 1.101

  Prou. 3. 3.
• * 1.102

  Eze. 13. 18.
• * 1.103

  Psal. 52. 4
• * 1.104

  Eph. 4. 25.
• * 1.105

  Eph. 6. 14
• * 1.106

  Esa. 5. 20.
• * 1.107

  Eph. 6. 15.
• * 1.108

  Eph. 4. 3.
• * 1.109

  Psal. 132. 2. 3.
• * 1.110

  Apo. 16. 15
• * 1.111

  Ioh. 9. 10.
• * 1.112

  Esa. ••8. 7.
• * 1.113

  Esa. 58. 6.
• * 1.114

  Gen. 6. 41
• * 1.115

  G••. 41. 48
• * 1.116

  Pro. 6. 7.
• * 1.117

  Ecc. 18. 18
• * 1.118

  Mat. 25. 1
• * 1.119

  Luk. 16. 8
• * 1.120

  De. 18. 15.
• * 1.121

  De. 32. 18.
• * 1.122

  Ozee. 2. 5.
• * 1.123

  Iere. 15. 2.
• * 1.124

  Gen. 11. 24
• * 1.125

  Iob. 1. 4.
• * 1.126

  Exo. 17. 2.
• * 1.127

  Num. 21. 6
• * 1.128

  Num. 21. 6
• * 1.129

  2. Par. 36. 14.
• * 1.130

  ••. Reg. 17. 23.
• * 1.131

  1. Re. 13. ••
• * 1.132

  2. Re. 1. 1.
• * 1.133

  2. Re. 25. 7
• * 1.134

  1. Mach. 9 55.
• * 1.135

  1. Reg. 21. 13.
• * 1.136

  2. Mach. 9 9.
• * 1.137

  Gen. 11. 4.
• * 1.138

  Iud. 9. 15
• * 1.139

  Iud. 9. 9.
• * 1.140

  Iob. 1. 5.
• * 1.141

  1. Cor. 3. 1.
• * 1.142

  ••. Cor. 4. 7
• * 1.143

  Mat. 25. 15
• * 1.144

  Luc. 16. 1.
• * 1.145

  2. Reg. 1. ••
• * 1.146

  Mich. 7. 2
• * 1.147

  1. Reg. 22. 17.
• * 1.148

  Gen. 3. 7.
• * 1.149

  Gen. 11.
• * 1.150

  Exod. 17. 2
• * 1.151

  2. Reg. 25. 7.
• * 1.152

  1. Mach. 9
• * 1.153

  Rom. 2. 4.
• * 1.154

  Ma••h. 4. 3
• * 1.155

  Gen. 3. 16.
• * 1.156

  Iob. 17. 13
• * 1.157

  Num. 17. 8
• * 1.158

  1. Cor. 15. 53.
• * 1.159

  Ioh. 5. 25.
• * 1.160

  Rom. 8. 11
• * 1.161

  1. Cor. 15. 22.
• * 1.162

  Apo. 10. 11
• * 1.163

  Mat. 3. 12.
• * 1.164

  Math. 13. 30.
• * 1.165

  Math. 13. 47.
• * 1.166

  Math. 25. 31.
• * 1.167

  1. Cor. 3. 11
• * 1.168

  Esa. 66. 15
• * 1.169

  Rom. 2. 5.
• * 1.170

  2. Co. 5. 10
• * 1.171

  Hiero.
• * 1.172

  Psa. 66. 1.