THese are the words of Si­meon an old man that feared God, who in all likely-hood by reading the Prophesie of Daniel, Chap. 1.9. & fin­ding out that about this was the time of the Messi­ah, prayed to the Lord, that he might bee so hap­py, [Page 2]as to see him before his death, wherunto the Lord condescending, promiseth that he should not die before he had seen his Sauiour. And accor­dingly moouing him by the Spirit to goe to the Temple, when his Saui­our being now a childe of fourty dayes olde, was brought thither with an offering according to the Law, he granted him his hearts desire, and gaue him a sight of him, whom for ioy he taketh into his armes, and yeelds him­selfe to dye, in singing, Lord now lettest thou thy seruant depart &c.

In these words are two things: Simeons sight, and [Page 3] Simeons ioy: His sight, Mine eyes haue seene thy saluation: His ioy, Lord now lettest thou thy seruant depart in peace according to to thy Word.

For the first: Mine eyes: that is, not onely the eye of my minde, with which I saw him long agoe, but also the eies of my body. Thy saluation that is, thy Sonne, by whom the sal­uation of the Elect is wrought, who for this ex­cellency aboue other sa­uiours, is called Saluation.

Doct. Hence we may obserue that some obtain so great fauour at the hands of the Lord, as to see with their eies, whilst they liue in this vale of miserie, the [Page 4]Sonne of God, and their eternal saluation wrought by him. This fauour had Simeon and Anna, and many faithfull, both men and women in those daies who not onely with the eies of their minde, but e­uen with their bodily eies also saw their saluation. And all the faithfull in all ages, both before and since the birth of Iesus, haue beene made parta­kers of this fauour, with their eies to see their sal­uation. Of Abraham the the Lord saith; Ioh. 8.56. Abraham desired to see my day, and saw it, and reioyced: And of the rest S. Paul to the Hebrewes saith, Heb. 11.13 They all diea in faith, and obtained [Page 5]not the promises, but saw them a farre off. And since the death of Iesus, all the beleeuers haue seene, and haue heerein beene more blessed then they which seeing with their bodily eies beleeued. According to which the Lord Iesus himselfe teacheth, when Thomas would not be­leeue till he had seen with his bodily eies Iesus risen againe, and felt him with his hands, saying; O Tho­mas, thou hast seene, Ioh. 20.29. and be­leeued, blessed are they that haue not seene, and yet be­leeue. So that it is a grea­ter fauour not to see with the eyes of the bodie, and yet to beleeue, then to see with these eies, and so to [Page 6]beleeue. And of this fa­uour did this our deere si­ster partake, whilst she li­ued in this world, her eies did see her saluation, shee did constantly heleeue in Iesus Christ, and only re­lied vpon him for the obtaining of euerlasting life. And whereas some things doe trouble the sight of the eies, and some things againe do help and cleere it, shee that obtained a more cleere sight by re­mouing the hinderances, and vsing the helps most carefully. The things that trouble the sight are sins, and the thing that hel­peth, is the eye-salue of the Spirit, that is the annoynting of the Holy [Page 7]Ghost. For the Church of Laodicea liuing in sin is reproued, as miserable, Reu. 3.17, 18. poore, and blinde, and for remedie is counselled to buy eye-salue of the Spi­rit. Euen as the bodily eye (saith S. Augustine) which is made to behold the light, Aug. Mat. Hom. 18. if dust or any offensiue thing rusheth into it, it is so trou­bled, as that it is not only not able to behold the light, but must be hidden from it, as not able to indure the light, for that it now becommeth hurtfull to the eye: so the eye of the minde, by sinne is made vnable to behold the Lords Saluation, yea it is ra­ther troubled at it. This excellent Saint of God knowing this, did alwaies [Page 8]most carefully shunne all sinne, keeping a most dili­gent watch ouer her waies, and by the daily humble acknowledgement of her infirmities, had her eyes cleered from the dust of sinne. And as touching the annoynting, this was plentifully diffused vpon her soule, there being in her a most fragrant smell of all Christian graces.

First, she was annoyn­ted with a heauenly zeale as Mary the sister of La­zarus, Luc. 10.42 who thought that one thing necessary her delight, was to sit at the feet of Christ, with all di­ligence to heare him preaching in the ministry of his holy word.

Neither the length of the way, the cold and wet of the winter, neither the businesses of the world could hinder her feet from comming to the house of God. Vpon the Lords daies, vpon Le­cture-daies, and vpon e­uerie occasion of preach­ing, she was seene with the forwardest about the Lords Seruice. In her pri­uate familie, praiers mor­ning and euening, reading of the Scriptures, and sin­ging of Psalmes, were ne­uer wanting in manie yeeres. Besides, that the Sermons were most care­fully rehearsed, seruants and children duely en­structed, and manie hea­uenly [Page 10]speeches by her continually ministred, to the breeding of grace in the hearers. By this hea­uenly exercizing of her selfe, then shee had her conuersation in heauen, Phil. 3.20. and so could not but see her saluation there laid vp. Sicut corpus quod aëris pu­ritate perfruitur, &c. Euen as the bodie (faith Chry­sostome) which liueth in pure and cleare aire, Chrysost. Matth. Hom. 2. en­ioyeth health, and a more cleere sight, but if in a thicke or smoakie aire, it is much annoied hereby: So the soule, which is ex­ercised in heauenly, seeth the things of God more cleerely, wheras the smo­kines of manifold world­ly [Page 11]businesses much trou­bleth the sight.

Secondly, shee was an­noynted with wisdome, 2 as Abigail, who is sayd to be of excellent vnder­standing. Shee did not lose her time in hearing, reading, discourse, and meditation; but profited more then many more ancient, to apply that of Dauid vnto her: Psal. 119.100. I am be­come wiser then the an­cient, because I keepe thy commandements. Such was her vnderstanding, as that she could readily re­cite sit texts of Scrip­ture for any purpose, and finde them out, and for harder places, by singular labour, she attained good [Page 12]skill herein. She was not like the dul Hebrues, Heb. 5. that were like babes in vnder­standing, when by reason of the time they might haue beene Doctors: but her knowledge with the time increased, so as that like a teacher, she was ca­pable of great mysteries. Old nature was not so in her, as that she should bee blinded from perceiuing the things of God, but the new Spirit gaue her an vnderstanding of all things, 1 Cor. 2.14. as it is sayd; The naturall man perceiueth not the things of God, but the spirituall man discerueth all things: She had doubtles then a cleere sight of her saluation giuen by God, [Page 13]seeing that they which are thus inlightned, 1 Cor. 2.12 haue receiued the Spirit of God, whereby they know the things giuen them of God.

Thirdly, 3 shee was an­noynted with true loue, causing in her plenty of good works, as in Dorcas, Acts 9.35. her loue was exceeding great, both toward God, and towards her neigh­bour. Of God, her loue was so great, as that shee burnt with the fire of ear­nest zeale for his glory, stoutly, euen beyond the strength of her sex oppo­sing sinne, and maintai­ning vertue in those that were about her: As Dauid, Psal. 101.7 in setting forth his zeale, [Page 14]so it may truely be said of her; A wicked person shall not stand in my sight. If any were neere in alliance, or great in worldly respects, yet if they were not orious for finne, she tooke no de­light, but rather a lothing of their company. 2 For the loue of God, she kept a continuall watch ouer her wayes, lest she should offend against his holy will: no childe is more a­frayd of offending the fa­ther or master, then she of offending God. 3 Be­cause that notwithstan­ding all watches, sinne cannot altogether be kept out, shee was not a little troubled for her frailties and falls, being alwaies [Page 15]glad when the Lord took the matter into his owne hands, by chastizing her with sicknesse: for then, and in health time also, shee did much complaine of her sinnes and forget­fulnesse, for which it was necessary to be corrected. Her continuall bewailing, and often mourning, e­uen with teares, when wicked cursed speakers were in presence, did plainely shew such an heart as Lots, so taken vp with the loue of God, as that hearing and seeing any thing against God, 2 Pet. 2 8. could not but vex the hart inwardly with sorrow.

Of her neighbour shee had also a true loue, not [Page 16]in word, but in deed: She had loue of almes-deeds, which she plentifully per­formed to the poore, as Iob, Iob 31.16, 17. not eating her mosells alone, but the fatherlesse did eat part with her, from her youth vp, the poore were nou rished vp with her, Vers. 20. their loines blessed her, for that they were kept warme with her fleeces. Whilest shee liued, the hungry could not goe vnfed, the naked vncloathed, the sicke vn­uisited, plentifully the Lord had dealt vnto her, plentifully she gaue to the Lord againe in his poore members, appointing continuall releefe to bee giuen to the sick and nee­dy, in such places of great [Page 17]pouerty, as wherein shee liued not. 2 She shewed loue, by admonishing the disorderly, instructing the ignorant, and exhorting the backward in religion, by all meanes prouoking to loue and good workes. O how great was her care, that her whole houshold and all her neighbours might serue the Lord, that it might goe well with them for euer. 3 Her loue was exceeding great to­wards Gods Ministers and all Saints, reioycing alwaies to entertaine such, and to be in their compa­ny. 4 Her loue was such towards all, as that shee would not giue offence to any, by speaking ill of [Page 18]them, neither did she de­light as many do, to heare ill reports against others. Wherefore her religion was not vaine, 1 Cor. 13. as all is without loue, but it was a true religion, her purity was in heart and in truth, and blessed are the pure in heart, Mat. 5.1. for they shall see God. Her life was a con­tinuall laying vp of trea­sure in heauen, and there­fore she could not but see heauen to be her dwelling place. She led a right An­gelicall life, as Icrom tru­ly speaketh; Ieron: epist: 14 part: 3. cap: 1. Sine hac mo­nasteria sunt tartara, homi­nes sunt damones, &c. With­out this, famlies are hels, and men are diuels: But with this, families are pa­radices, [Page 19]and men are An­gel.: and if Angels, they see their saluation.

Fourthly, 4 shee was an­noynted with humility, as Mary the blessed mother of Christ, who being so highly graced by God, Luc. 2.48. yet acknowledgeth her­se fe his humble hand­mayden: Although shee had something, whereof others are proud, as birth, riches, and estimation, yet shee was the same lowly hand-maid of the Lord. 1 Through humility, she made herselfe equall to those that bee of low de­gree, being euen a com­panion of the poore ones that feare the Lord. 2 She despised the ornaments [Page 20]of vanity, which other women so much delight in, her outward habit did shew the inward lowlines and modesty of her mind. 3 Shee stroue against the sharpnesse of her naturall disposition, and by stri­uing did attaine a great measure of meeknesse and gentlenesse, learning of him that sayd, Matth. 11. Learne of mee that I am meeke and gentle, and ye shall finde rest vnto your soules. 4 Like the poore Publican, shee was alwayes humbled in the sight of her sinnes, in health and sicknesse ne­uer flattering herselfe with any thing which shee had done, but alwayes bewai­ling her vnworthinesse [Page 21]and sinnes, with which she sayd, that she alwayes found herselfe compassed about. 5 Because shee thought herselfe worthy of greater punishments, she did humbly in all her sufferings submit herselfe to whatsoeuer it should please the Lord to lay vp­on her, verily perswading herselfe, that no sicknesse or griefe came by chance, but by Gods prouidence: Without murmuring or impatient complaining she buckled her shoulders to to the yoke, often affir­ming, that shee respected not any sufferings heere, Iam. 4.6. so that shee might goe to heauen heereafter. Now to the humble it is pro­mised, [Page 22]that the Lord is neere, though he despiseth the proud a farre off. Esa. 66.2. The Lord that inhabiteth eter­nity (saith the Prophet) is neere, and hath respect to the humble that tremble at his word: and if the Lord be neere, hee is seene by the humble to bee their saluation. Aug: Mat: Ser: 5. This is the step (saith Augustine) whereby we ascend vp vnto God: be­gin at the step, if thou wilt come vp to him. Whatsoeuer a man doth (saith Chrysostome) if there bee not humility, Chrysost: Matth: Hom: 15. but vaine­glory, the soule suffereth shipwracke, though it be euen in the hauen of tranquility: Et quid infoelicius potest ho­mini accidere, quam in ipsa [Page 23]tranquilitatis portu naufra­gium facere: By humility then shee sat safely in the hauen, and saw the shore, she gat vp vnto the step, and beheld God her fal­uation.

Fiftly, 5 she was annoyn­ted with due subiection to her owne husband, as Sarah, 1 Pet. 3.6. who reuerenced her husband, whose ex­ample is most carnestly by S. Peter commended to all wiues, promising, that thus they become the daughters of Sarah, not being terrified with any feare. Whetfore ha­uing this vertue also ad­ded, shee was doubtlesse without feare stedfast in the faith of her saluation.

Vnruly wines, like vn­to Rachel the wife of Iaa­cob, Gen. 30.1. quarrelling with their husbands, 2 Sam. 6. or like Michol the wife of David, moc­king their husbands, or like lezabel the wife of Ahab, 1 Kin. 21. imperious ouer their husbands, and hel­ping them forward in sin, or like Peninnah the wife of Elkana puft vp, 1 Sam. 1. because of their fruitfulnesse, or like the daughters of le­rusalem, vainely decking themselues without end in superfluous imple­ments to the needlesse cost of their husbands, these and the like haue such a mist or dark clowd of blacke sinnes before their eyes, as that they [Page 25]cannot see this saluation: they may haue hope in­deede, but their hope is presumption, the end of which is damnation.

Now as this elect ser­uant of God was beauti­fied with these graces in her health, so they remai­ned in her, without being dimmed in her last sick­nesse.

1. For heauenly zeale, shee gaue a sure instance heereof in the beginning of this sicknesse, by com­manding her seruants not to trouble her with any worldly affaires, for now she would wholly be set­led to heauen. And in­deed shee lay in her sicke bed as in heauen, full of [Page 26]heauenly speeches, and of heauenly comfort. Now all her practise was pray­ing, confessing of sinnes, singing P [...]almes, and godl [...] conference.

2. For wisdome, when strength of body falled her, this was strong yet in he. euon vnto the end; most wisely shee spake to euery thing, with much vnderstanding producing sundry places of the holy Scriptures. Being much troubled for her sinnes, and buffetted by the temptations of Satan, she sayd, that shee had yet much assurance, because that, Mat. 11.28 Come vnto mee (saith the Lord) all you that are weary and beauy laden, and [Page 27]I will refresh you: Hee bid­deth to come, sayd shee, and come all, yea euen such wretches as I am. Againe, Lue. 10. Mary (said shee) that had chosen the better part, was promised, that it should neuer be taken from her, and the gifts and cal­ling of God are without re­pentance: And againe, the Church saith, Come; and the Spirit saith, Come who so will, and drinke of the wa­ter of life freely. Another time being dealt withall about willingnesse to de­part out of this world, yea said shee, Lot was a wor­thy man, yet he was faine to bee pulled out of So­dom. Another time, af­ter great trouble of mind, [Page 28]being restored againe to comfort by prayer Thou art a God (sayd shee) that hearest prayer, therefore to thee shal all flesh come, with many like sayings excellently applied, which I cannot repeat againe.

3. For true loue, that still abounded in her to­wards God, her loue did wonderfully shew it selfe, by the great care which she had all the time of her painfull sicknes, that no­thing in her passions might proceed from her, to scandalize that holy profession, which she had entertained, wherby God might bee dishonoured; and by her great remorse and sorrow for any beha­uior [Page 29]amisse in her greatest extremity. No heart could bee pricked more for sinne, then her tender heart was, for her slips in her greatest passions, shee wished rather to bee as Lazarus, then to bee any way a scandall, or meanes of the opening of wicked mouths against the Go­spell. Oh that we had all in our health and freedom from distractions, that tendernesse of heart and affection towards Gods glory, so should not bla­sphemous mouths bee set so wide open to speake e­uill of our Christian pro­fession, neither should so many stumble and be hin­dered from the right way. [Page 30]She exceeded also still in loue of her neighbours, as her almes were alwayes great, so now much more willing, that both money and cloath should bee plentifully giuen to the poore round about. She thewed a right mother like affection to her children, commending to them in patticular the feare of God, and the loue of the vertuous, and charity to the poore, with many o­ther good exhortations; to her maidens likewise, she had memorable spee­ches of instruction and admonition, and the like

4. For Humility, shee did with all patience beare her sicknesse, no discon­tented [Page 31]speeches, no impa­tient complainings, no distempered groanings were heard to come from her: but when shee had greatest pangs, her mour­ning was inward, and when shee had any little time of respit, she was ve­ry cheerefull, singing and talking comfortably.

A most happy woman then was she, Simeons most delightfull sight was her sight, in health and sick­nesse to the last, with her eies shee did see her salua­tion.

2. For the ioy: Now lettest thou thy seruant de­part in peace] Lettest de­part, or dismissest, or let­test loose, [...], euen as [Page 32]a man let loose out of pri­son, or held longer then he would from the place which hee desireth to goe vnto, but now sent away. Inpeace, that is, in ioy and comfort, for such as de­part in peace goe away comfortably.

Doct. Note that Simeon ob­taining this fauour to see the Lords saluation, did ioyfully dispose himselfe to goe out of this world, and euery Simeou, that is, euery faithfull person is likewise ioyfull and com­fortable against the ter­rours of death, whensoe­uer it commeth. The changing of their haires into gray in olde age, the wrinckling of their faces, [Page 33]their deafe eares, dirnme eyes, their lame and aking limbs, summoning to death, doe not dismay them. If their streights be such, as that they see no­thing but death before their eyes, yet they reioice with Paul, saying: I haue fought a good fight, I haue runne a good race, now re­maineth for mee the crowne of righteousnesse, &c.

And great reason is there, that the faithfull should cheere vp them­selues when death appro­cheth, because there is no­thing in death to hinder, but all things to further their ioy. For death is no­thing but a letting loose of the soule to goe to [Page 34]Christ, for which cause Paul speaking heere of saith, Phil. 1.17. desiring to bee loo­sed and to be with Christ, which is best of all. Now who would be grieued to bee let loose, and not ra­ther reioice to be let loose from the streight prison of the body, that the soule may enioy the liberty of its proper Countrey, viz. heauen, from whence it came.

2. Death is nothing, but an vncloathing, a put­ting off of base rags, that we may be cloathed with glorious apparrell: 2 Cor. 5.3. We sigh desiring to be vnclothed, not that wee may bee lest naked, but that we may bee clothed upon, that death may bee [Page 35]swallowed vp of life. Our body wherewith wee are now cloathed is moitall, the cloathing to come is immortall, neuer wearing away, it is heauen which is glorious and euerla­sting.

3. Death is nothing else but a sweet sleep after long and toylesome la­bour. For blessed are the dead which die in the Lord, they rest fro their la­bours, saith the Spirit, and their workes follow them.

After the hard brunt of the lewes malicious onset, Steuen is said to haue falne asleepe: And who is not glad when the time of rest commeth after long and painefull labour?

4. Death is nothing else but a committing of the soule into the hands of holy Angels, to be car­ried into the company of Patriarkes and Prophets to liue together in conti­nuall feasting and ioy. For when Lazarus dyed, the Angels carried him into Abrahams bosome: Luc. 16. and the faithfull are sayd to sit downe in the king­dome of Heauen with A­braham, Luc. 13.29. Isaak and Iaacob. And who would bee a­frayd or grieued to go in­to such company, to liue in so ioy full a place, what­soeuer he must forsake in this world? seeing that heere many bitter morsels are mixed with our sweet [Page 37]bits, but there is all sweet and pleasant meat with­out any dramme of bit­ternesse.

But it will against this bee obiected, Ob. that if this be the case of the faithful, then many that liue a good life, and expresse greatest zeale, doe shew littie signe of their faith towards their end, seeing they are wonderfully vn­comfortable, and often­times loth to depart.

I answer, that this may happen euen in the true faithfull seruants of God, and yet their faith remain vnshaken.

First, through the de­sire of bringing more glory to God, and of hea­ping [Page 38]vp a greater treasure in Heauen: Thus Heze­kiah pleaded for life in his great sicknes because saith hee, the liuing, the liuing they shall praise thee; hee hee did earnestly desire, because that hee was yet young and able to liue to gloritie God more in this world. Euen as the labo­ring man that serueth a good master, if his wages be offered him before the end of the day, that hee may bee dismissed, hee is loth to receiue them yet, because hee had rather hold out in the ser­uice of so bountifull a ma­ster, and doe him a full dayes worke: so the faith­full person, though he be [Page 39]assured of Heauen when he dieth, yet he had rather continue, whilst ability serueth to doe God more seruice in this world, be­fore his dismisse, that do­ing a full dayes worke, he may partake the more of the Lords bounty.

Secondly, this salleth out somtime through the violence or the disease, the greatnesse of the pain be­ [...]umming the sense for a time, so a that there is no feeling of comfort, but great heauinesse. Thus the Lord lesus himselfe in his extreaine passions was in a wonderfull agony, and heauy, till that the Angels came and com­forted him: and much [Page 40]more the weake members of Christ, when their pas­sions are extreame, must needs bee heauy and vn­comfortable, and loth to come neere death for a season. Euen as the La­bourer in the extreame heat of the day being pai­ned with toyle and the weather, is without all comfort, although he be sure of his wages at night: so the faithfull soule being scorched with the heat of extreame pangs, hath no feeling of comfort, al­though hee bee assured of his reward at the last.

Thirdly, this falleth out through Satans tempta­tions, who then assaulteth most busily, when we are [Page 41]weakest, and heerein hee often preuaileth so farre, as that the patient can finde no comfort, though he prayeth againe and a­gaine. Thus S. Paul, when he was most highly fauo­red of God, had the buffet­tings of Satan, by which hee was exceedingly cast downe, 2 Cor. 12. and prayed once, twice, thrice before that hee could receiue any comfort. Euen as the manly Souldier, who ha­uing fought valiantly, and a breach being made now in the wall, through which hee is entring the city, is notwithstanding much daunted by the de­sperate Aduersary, which maketh the passage very [Page 42]hard and painefull vnto him, insomuch as for a time there is nothing but horrour before his eyes, though hee seeth the resi­stance to bee so weake, as that hee cannot possibly be kept from the spoyle: So the Christian souldier sighting manfully all his life time, and the breach being now made in his last sicknesse, though hee seeth the riches of the new lerusalem, from which he cannot be stop­ped, yet by Satan, now growing de perate, hee is so resisted, as that his brunt is very grieuous, and hee is much dismayd. It is not so euen with wie ked persons, for they lie [Page 43]vpon their sicke beds of­tentimes with more com­fort, and euen quietly de­part out of this world: but this is partly because their pangs are not so great, they being spared here to bee the more tormented heereafter, and partly be­cause the Deuid hauing them in his suare, is no way troublesome vnto them, but rather as an Angell of light speaketh all peace and comfort, till they be in the midst of his lawes: As Elishahs ser­uant led the Syrians with hope, 2 King. 6. till they were taken in the midst of their ene­mies.

Wherefore let no faith­full person bee discoura­ged [Page 44]for the brunts which the godly suffer in their sicknesse, neither let the wicked be incouraged for the easie passage of some of the common sort: for it remaineth firme: Such as see by faith their salua­tion shall depart in peace, and none else. Had wee not an instance of this in our faithfull sister? Shee had brunts of temptati­ons, brunts of pangs, and part of her day yet in the course of nature remai­ning, & young children, amongst whom she might think profitably to spend her time to Gods glory: yet howsoeuer these things might trouble her ioy, yet they could not all [Page 45]take it from her. For vp­on the Saturday growing very weake, and being much troubled for a time, she yet professed her sted­fast assurance, willing one that was then about to go to a friend of hers (a Gen­tle woman that had labo­red, but could not finde assurance) to commend her vnto her, and certifie her what ioy she had, say­ing that she vndoubtedly should rather haue the like. Soone after this being through this ioy reui­ued in her spirit, she arose from her bed, and sang most sweetly saying, that it put her in minde of the singing in heauen. The next day being the Lords [Page 46]day, when she heard the family singing below in the house, she sayd, that she should be singing, ere, long in heauen. That night being prayed for sundry times, when men­tion was made of restitu­tion to health in prayer, shee seemed not to bee much mooued, but when heauen was mentioned, and being receiued thi­ther, shee sayd aloud, A­men; Soone after mid­night, shee sayd, that shee had agreat conflict, nei­ther could wee conceiue what shee felt, but soone after most comsortably, He is come (said she) hee is come, the Diuell is ouer­come, the world is ouercom, [Page 47]and the slesh is ouercome: In­to thy hands (ô father) I cemmend my spirit: and so fell asleep, her eyes being shut, and teeth set. But breath being perceiued to be in her, they stroue to reuiue her, which was a great trouble vnto her: Yet through the mercy of God shee obtained her olde comfort againe, by many signes testifying her assurance to the end, and departed vpon the Mun day-night, quietly falling at it were, into a sleepe. And so shee is departed in peace, and resteth in ioy with her beloued Sauior. So then happy is she, but woe is vs from whom she is departed, we may iustly [Page 48]weepe and lament. Her husband may lament, from whom is departed a heauenly, wise, humble, louing and obedient wife Her children may la­ment, from whom is de­parted a mother by na­ture, a mother by grace, who, as the Apostle, la­boured till Christ was for­med in them. The poore may lament, from whom is departed a faithfull Pa­tronesse, full of good workes towards them. Wee Ministers may la­ment, from whom is de­parted a carefull hearer, yea, an helper in our la­bours. Women may la­ment, from whom is de­parted the ornament of [Page 49]women. And al the neigh­bours round about may lament, both men and women, from whom is departed a great light, a starre shining in a darke place, following which, wee may bee sure to see light. Shee is departed, but her memory diueth, and shall liue, for the me­moriall of the iust shall be blessed. Pro. 10.10. And let her memory liue in vs, as long as we liue, we treading in the same steps, and be­ing transformed into the same image of heauenli­nesse, wisdome, loue, and humility, that when wee shall be infeebled, and death shall approach, we may also ioyfully dispose [Page 50]our selues heereunto, and say, Lord now lettest thou thy sevuint depart in peace, according to thy word, for mine eyes haue seene thy sal­tiation: Which the Lord grant vnto vs for his mer­cies take in lesus Christ: To whom with the Fa­ther and the Holy Ghost, bee all honour and glory, now and for cuer­more, Awen.

WHen the time of his death was now come, through a hot burning-Feuer, he willed his sonnes to come toge­ther about him, whom like young-plants hee had established from their youth vp-ward. Whose [Page 52]mourning, when his graue countenāce beheld, through piety, and mercy being moued a little while hereat, hee sighed in his Spirit, and weeping, lif­ting vp his eies, he spake thus: O my sonne Euse bius, why dost thou shed those vnprofitable teares, is it not a vaine thing to shed teares ouer the dead? What man liuing is there that shall not see the disso­lution of this mortall bo­dy? Darest thou speake against that, which the Lord hath once spoken, and thou hast heard, see­ing thou knowest, that no man can resist his will? Now I beseech thee (O sonne) walke not accor­ding [Page 53]to the flesh, cease to weepe, surely the weapons of our warfare are not carnall. Then with a mer­ry countenance, and chearefull voice hee said vnto the rest: Let sadnes cease, let mourning bee put away, let there be one voice of ioy amongst you all: for behold the accep­table time, behold the day of iubilation, and of glad­nesse aboue all the daies of my life, in which the faithfull Lord according to his word, doth open his hand, that he may call backe (to the supernall Countrey recouered by the pretious death of his owne sonne) my soule hitherto in banishment in [Page 54]the prison of this deth, for the guilt of my forefather Alam. O most dearely beloued sonnes, doe not hinder my ioy, doe not seeke to keepe from the earth that which helong­eth vnto it. For ye ought, as the Ministers, and houshold Seruants, and friends of God to aspire after spirituall things, that yee may be an example vnto others. Why doe yee, that are spirituall poure out those so many vnfruitrull teares? Let the remembrance of sinne make you alwaies to weepe, bee as ready to weepe, as you haue beene to offend. Weepe if any man dieth in sinne; for, [Page 55]if when a wicked man ari seth from death by repen­tance, the Angels reioyc. in heauen; surely if any man, that hath bin good, dyeth in sin, the Angels sorrow. But bewaise not me, as one dying, but re­ioyce with mee, as one touching the hauen of sal­uation. What is weaker than the miseries of this life, which is compassed bout with so many troupes of sorrowes and passions, as that there is almost no houre, wherein any liuing man whatsoeuer may passe free from sorrow? If the rich man bee pressed on euery side with feare, lest hee should loose, that which he doth possess; [Page 56]if the poore man be neuer it rest, that hee may get [...]iches; if a good man doth on this side feare the daa­ger of the Deaill; and on that side, lest the ship of this mortall body should suffer shipwracke in the sea of this world; and no age, or sex, or condition doth passe free from sor­row, as long as it remai­neth in the misery of this life. If ye know any thing in mee an hinderance to my iourney, sorrow. Alas how many of those, that saile through this great, & spacious sea, (in which are so many diuers kindes of enemies wrestling togi­ther, according to the quantitie of ech ones [Page 57]strength) after much hap­pinesse in sayling, after many victories, thinking euen now to obtaine their wished for end, haue come in this very houre into the snare of perditict by some diabelicall sug­gestion? Alas, how many doth both life and same here recommend, ouer whom, by the onely con­senting vnto sinne, cruell death, and ruine hangeth? Therefore, whilst yee liue, feare (ô brethren); the feare of the Lord is the beginning of wisdom; our life is a warfare vpon earth, he that ouercom­meth here, shall be crow­ned else-where. Whilst wee are coucred with this [Page 58]skin, v.e haue no com­plete victorie. If our fore­father had feared, he had neuer fallen. Presumption of a mans selfe is the be­ginning of all euils, and he that feareth not, doth presume vpon himselfe. How can any man laden with gold goe securely a­mongst theeues? What other thing doth our Sa­utour teach vs, but to feare, when he saith Watch for yee know not at what houre the theefe will come. S. Peter saith, 1 Pet. 5. Be yee sober, brethren, and watch, bicause your aduersarie the deuill go­eth about like a roaring lion, seeking whom hee may de­uoure. No man dwelleth securely amongst serpents. [Page 59]He which is more holy, and more wise, let him alwaies feare more, for he which is higher, if he fal­leth, receiueth the greater fall. A choice one is the Deuils prey, he careth not for taking the wicked, be­cause they are his owne already. That wise man Salomon fell, and his Fa­ther Dauid, a man after Gods owne heart. Feare (O brethren) againe I pray you feare on euery side, for blessed is the man that feareth the Lord: if tents bee pitched against him, his heart shall not be afraid, if warre riseth vp a­gainst him, herein he shall haue hope. The perfect feare of the Lord casteth [Page 60]vaine feare out of doores. Loue hath no vaine feare, loue and the feare of God are one, which the Pro­phet considering crieth out and saith: Psal. 26. Settle thy feare within mee. Who is there amongst you, Psal. 98. that de­sireth to see good daies, let him come hither, and be in­lightned, and his face shall not be confounded. He that feareth the Lord shall doe good things, and his soule shall dwell in good, and his seed shall inherit the Land. For the Lord is a sure stay to those that feare him; and he will de­clare his will vnto them: If ye doe any good, take heed, that ye feare. Ma­ny do good things, whose [Page 61]fruite the desire of the praise of men doth steale away. There were tenne Virgins, and yet halfe of them were shut out of heauens doore. Alasse how many are at this day regenerate by holy bap­tisme, and haue the name of Christians, for whom it had beene better, that they had neuer beene? For the paines of hell, which the Pagans shall suffer, are farre lesser, then the paines of wicked Christians. I would to God, that the greater part were not such. The ship that is cuery where sound is drowned by one little hole. Men haue gone out of the way in this large [Page 62]wildernesse, some sub­mitting their neckes to the yoake of couetous­nesse; others, like most filthy swine, being held in the filth of luxury, others occupied about the wre­sting away of things vn­profitable: whence it commeth to passe, that the vse of reason being cast away, they doing like brute beasts are made like vnto them, and haue not found the way to the new Citie Ierusalem. Such a mans way is an hun­dreth fould streighter, then it is thought to be, and yet it is large to all such as truly feare. Christ promiseth to come to the Ceuturion fearing, but de­nieth [Page 63]to come to the pet­tie-King presuming. All doe not truely obey the Gospell. The time shall come, saith the Apostle, wherein men will not suffer wholesome doctrin. Many preach, but all doe not preach the truth. They binde the hearts of simple men in sinnes. They binde heauy bur­thens in the least sinnes, and passe ouer greatest sinnes winking with the eie. There is a false Do­ctour, a doubtfull sword: on the one side he cutteth with his example, and worke; on the other side he smiteth and killeth with deceitfull, and wick­ed words. How should [Page 64]the fire gine cold, and the water heate, how should the stone go vpward, and how should the filthy man preach chastly? And if he doth preach, what profit commeth hereby to the Hearers? What can hee that heareth say, but why dost thou preach with thy voice that which thou deniest with thy worke? He that speaketh well with his tongue, and liueth ill, damneth him­selfe. Behold the Psalmist sheweth, how acceptable such preaching is vnto the Lord. To the Sinner, saith God, Psal. 50. Why dost thou declare my righteousnesse, and takest my word into thy mouth, seeing thou hatest to [Page 65]be reformed? Many read great things, and learne hard things, dispute sub­tilly, and speake finely, that they may be honou­red of the people, that they may be counted ma­sters of the common sort, and yet doe nothing. If ye beleeue experience, be­leeue me, the holinesse of life doth more moue the hearts of men, then fine speaches. Be Doers, and so preach: doing without preaching pre­uaileth, Math. 7. but not preaching without doing. God hath not said, hee that preach­eth the will of my Father, but he that doth it. I dis­praise not preaching, but onely in those, that doe [Page 66]not the things, which they preach. A Teacher of subtile wordes onely, and not of workes is a cer­taine light breathing into the eares, and a smoake soone passing away with­out fruite. Vnderstand (ô brethren) vnderstand what I say: he doth much better, that preacheth and doeth, then hee, that doeth, and preacheth not. If I onely doe good, I profit my selfe alone: but if I both preach and doe, I profit my selfe, and o­thers also: According to which it is said; They which instruct others in righteous­nesse shall shine as the stars for euer, and euer. For Preachers are a light to [Page 67]inlighten with their do­ctrine hearts dimme, and blinde by reason of the cloud of sinne, and that with the light of Christ, that shineth in darkenes. They are also for the sea­soning of the word, which is the food of the soule, when it is ioyned with good workes. The dutie of preaching is inioyned euery one that knoweth; if he be a Doer. Yea that I may say more, hee that knoweth, and doeth one­ly, and teacheth not o­thers shall giue accompt to the Lord therefore. For seeing, according to the Apostle Iohn, He that hateth his brother is a mur­therer, and he that hath this [Page 68]worlds goods, and seeth his brother in neede, and yet shutteth vp his bowels a­gainst him, hath not the loue of God in him: How much more is he a Murtherer and without the loue of God, who seeing his bro­ther out of the way, and oppressed with deadly sinnes, and yet knowing, how to doe it, doth not Minister vnto him the word of doctrine? Feare O ye Rectours and Tea­chers, to whom the Lord inioyneth the duty of preaching, that we should minister vnto his people the word of the Lord. For looke, how many die in their sinnes, through your example, or negli­gence, [Page 69]so many will the Lord require at your hand. For by how much the higher yee be in de­gree, by so much yee shall be tortured with the grea­ter torments. Ye are not Lords, but shepheards. There is one Lord, and one cheife Shepheard, which knoweth his sheep, and will require them at your hands. Alas how many are this day in the Church, not Shepheards, but Hirelings, to whom the sheepe of Christ doe nothing pertaine? More­ouer, that I may speake truelie, and as themselues know, they are rauening Wolues, which teare and disperse the sheepe. Cer­tainely [Page 70]nothing is worse, nothing more abomina­ble, then when they scatter the sheepe, which ought to keepe them. Alas what is done at this day by some, not shepheards of the Church, but Destroi­ers, which are not the lesser part? They doe vnsatiablie deuour, euen like hell, the goods, and labours of men, and doe not onely not reforme them, from their sinnes, but euen they themselues doe draw them to things vnlawfull, either by their owne negligence, or by their most wicked instru­ments, or by their vngod­lie workes in such sort, as that I must needes say, if [Page 71]God should leaue them being such vnpunished, hee should be no longer God. And therefore as I haue often said (my most deare sonnes) serue the Lord with feare, and re­ioyce before him with trembling, lay hold vpon his righteousnes, least yee perish from the right way. Taste, and see, how sweet the Lord is. The rich haue wanted, and beene hungry, and such as haue slept here in their riches, and pleasures haue found nothing; but such as seek after the Lord, doe want no good thing. I haue bin yong, and now am old, yet neuer did I see the righteous forsaken to the end, nor [Page 72]his seed wanting bread. Be yee followers of pouerty, that ye may be his follow­ers, who when he was in the likenes of God vphol­ding all things by the word of his power, in whose house are riches, and glory, yet he abased himself, taking vpon him the forme of a seruant and was borne poore, and pe­nurious, and was more than poore, and penuri­ous, all the time that hee liued here, and died most poore, and was buried: whereupon, The foxes, saith he, Luc. 10. haue holes, and the birds of the ayre nests, but the Sonne of man hath not whereupon to lay his head. He also biddeth the Apo­stles [Page 73]not to carry scrip or satchell; and he aduised the yong man to sell such things as he bad, and to giue to the [...] it is impossible [...] and in riches, and to [...] Christ. Is there [...], There riches be [...] is more [...]? Doe not all euils a [...]e out of pride as out of one roote? For when a man is made rich, and the glory of his house is increased, doth he not wax proud? and if he be proud, are not his wayes euer polluted? and then the rich man sit­ting in secret with his ri­ches, doth deuise how he may slay the innocent. His eies look vpon the poore, [Page 74]and he layeth wait in se­cret, that he may catch him, as a Lion in his den, saying in his heart, God hath forgotten, he hath turned away his face, and will neuer see. But when the Lord through pati­ence doth vse more delay in executing iudegment, he is more full of anger, and therefore hee is an hundreth times more to be feared, when he doth patiently tolerate euils, than when he doth hasti­ly punish. For God doth sometime suffer the good to be vexed of the euill, and of the proud, so that they make long furrowes vpon their backs, & con­tinue in their wickednes. [Page 75]But though the Lord see­meth a litle to forget the poore, yet he will not euer forget to be mercifull: for he is the helper of the fa­therlesse, and the prote­ctor of the poore; he re­sisteth the proud, and gi­ueth grace to the humble. He breaketh the arme of the sinner, and wicked one, and heareth the de­sire of the poore, and iud­geth the cause of the fa­therlesse, and of the hum­ble, that the proud man vpon earth may not exalt himself any more. Wher­fore (my most dearely beloued sonnes) if ye will be poore, be humbled vn­der the mighty hand of God, that yee may not [Page 76]loose those things, which yee doe. Pouerty is no whit acceptable vnto God without humilitie. Hee chose rather to take flesh of blessed Mary for hir humilitie, than for any other vertue. For as out of the onely root of pride all euils do arise, so out of the onely roote of humi­litie, all good things are bred. Learne of our Saui­our, who being gentle, and humble in heart, abased himselfe for vs, becomming obedient euen to the death of the Crosse. For which cause I say vn­to you, if ye will be hum­ble, be obedient to euery humane power for Gods cause. He is not obedient, [Page 77]but negligent, who expec­teth to be bidden the se­coud time it is said, that Peter, and Andrew at the voice of one bidding left their nets, and all that they had, and followed the steps of the Lord. True obedience alwaies wisheth in nothing to fol­low a mans owne will, but the will of another. For Christ left this for an ex­ample vnto vs in his last supper, when hauing was­hed the feete of his disci­ples, he said vnto Peter, that vnlesse he would yeild vnto him, he should haue no part with him. Wherefore (my most be­loued sonnes) as yee haue one name, so haue one wil, [Page 78]and one will, for it is a good and pleasant thing for brethren to dwell to­gether in vnitie. Let no man be greater, or lesse a­mongst you, but after the example of Christ, let e­uery man be greatest in humility. Let the greatest amongst you in humility become a fellow to the least, when he doth well, but when he sinneth, let him lift vp himself against vice through the zeale of righteousnes. Neuer make any couenant with sinne, let a man be loued so, as that his vice may be ha­ted. It is a great signe of loue to reproue a man in all the least offences. Vaine humilitie doth of­tentimes [Page 79]much hurt. It is no true humilitie to suffer vices by holding a mans peace. Cry out, cease not, lift vp thy voice as a trum­pet, saith he to Esay, tell my people of their sins: and I would to God, that euery creature could cry out a­gainst sinne, because that, although the sinner doth not feare God, he would yet be afraid of men. The negligence, and vaine hu­militie of the shepheard makes, that the Wolues can bee bold against the Lambes. Looke not vpon the countenance of the mighty, for there is no ac­ceptance of persons be­fore God. Do in all things that which is iust, ye must [Page 80]rather obey God than men. If yee conceale the truth for feare of the mighty, do yee not consi­der in your selues, that your righteousnesse doth not exceede the righte­ousnes of the Scribes and Pharisees? Do not honor a rich man more than a poore man, vnlesse he be better: Yea, that I may speake truly, honor rather a poore man; for in a poore man doth shine the image of Christ, in a rich man the image of the world. We all come from one roote of flesh, we are all bred members of one another in the same body, whereof the head is Iesus Christ. What honor then [Page 81]hath the rich and mighty man merited more than the poore man? Perad­uenture, because he is rich and mighty; but if it be thus, why do wee preach, that the glory of the world is to be despised? Surely I thinke, that no man is to be honoured for the vse of euill things. If thou honourest the rich more than the poore, thou preferrest the world before God, and if thou louest any thing in the world more than God, thou art not worthy of God. Giue, I pray you, the things of God, vnto God, and the things of the world vnto the world. Let goodnes euery where be [Page 82]honoured, let wickednes be euery where disgraced. But because I am spea­king of those that do glo­ry in their fading riches, and of those, that are proud of a certaine nobi­litie of the filthy flesh, which is soone to returne to ashes, and of vaine, and light power and dignitie (for they are lifted vp by the blast of some foolish titles, and doe tread o­thers vnder feete through contempt, and by this they thinke, that they ob­taine that glory, which the Lord hath prepared onely for the humble, and for the contemners of this world) what should I speake of them, as it is [Page 83]meete? woe to you that hasten to the kingdome of heauen through the way of riches, seeing that it is easier for a camell to goe through the eye of a needle, than for a rich man to enter into the kingdome of heauen. These are not my words, but the words of Christ; if this sentence be reuo­cable, Christ is no more God. The heauen and the earth (saith he) shall passe away, but my words shall not passe away. Bewaile (ô ye miserable Nobles, and Potentates) the titles of vnslable fortune, because yee are blinded with the fumes of the honours, and falfe dignities of this [Page 84]world, when as the threed of your brittle life shall peraduenture be cut off this night, and ye shall be tormented in hell, more than others, world with­out end, liuing in conti­nuall dying. Yee are not amongst the labourers in the world; yea ye do not onely not indure labour with men, but ye doe not suffer the laborers to liue; therfore ye shall be scour­ged not with men, but with deuils. For by how much your glory, and ioy hath bin the greater in this world, by so much the greater punishment is prepared for you in hell. We confesse, that Christ chose twelue Apostles, [Page 85]amongst whom Bartholo­mew onely was of noble descent, and Matthew on­ly was rich, before that he was receiued into the A­postleship, the rest were poore fishermen. Now heare wherfore I haue re­lated this. If Christ be true, and all, which I haue heard out of his mouth he true, amongst such kinde of men, scarse one of a thousand is to be sound fit for the kingdome of heauen. But such of them, as doe not beleeue mee, shall after a short time feele it, when they are pla­ced in torments. Yet some man blinded from the light of the truth, will now maruaile: to whom, [Page 86]if hee would aske mee hereabout, I would an­swer. Do we not beleeue, that a man is damned for one sinne? and if it be so, how can he be saued, that liueth in an hundreth thousand sins? But what other thing is the rich man, fed with the ayre of fading honour, but a rot­ten vessell full of all sins? Where is couetousnesse? where is pride? Is it not in the rich, in the noble, in the great ones? Are they not also theeues, which doe violently prey vpon the hire of the poore? and presse them downe, and kill them? who dowicked things out of the plenty of the Lords [Page 87]house, which they haue receiued, that they might giue to the poore? Cer­tainely they adde to su­perfluitie in dyet, super­fluitie in apparell, hauing no regard to the poore, that dye through cold & nakednes. They reare vp pallaces, and great buil­dings, that they may be seene, when the poore dye in the streets. They pro­uide feasts often for other rich men, that they may fill their bellies with most delicate dishes, when the poore perish through sa­mine. What other is their life but sinne? if the belly be filled with such plenty of meate, is not surfet at the doores? And what [Page 88]should I say more, when the tongue of euery man would faile in telling the thousands of sins, which they do? Neither do they acknowledg God, vnlesse it be by dreame; neither do they thinke, that they shall dye, as I suppose: for he that thinketh that he shall dye, and that God shall iudge him, doth not easily fall into sinne. He is verily ouer weake, and miserable, that hath not the remembrance of these things. Therfore to speake truly, if they did acknow­ledge God their iudge, and beleeued, that they heard, they would at the least wise not sinne so se­curely. Why doe these [Page 89]most milerable men goe to the Church to be pre­sent at diuine mysteries? whether that they may behold the countenances of faire women? this is their meditation, preach­ing, and knowledge of God. If they looke into Gods law, it is but, that trauailing by sea, or by land, they may gather money to themselues, and their children by often watches, and distractions of minde, that they may be the first in changing their suites, through the wonderfull inuention of the workeman. But mi­serable men, what do yee, doe yee not consider, that you destroy your bodie [Page 90]before the time, and slay your soule? whence come weaknesses, & so vntime­ly deaths, but of the much plenty of meats, and of the often vse of women? Doe ye thinke to mocke God? yee doe certainely mocke your selues: for the body yee forget the soule, and ye destroy both bodie and soule before the time. But delay not to do, what ye do; change your garments often, lest your Nobilitie should de­cay, if any man should exceede you, that ye may receiue shame and confu­sion in hell. Where shall your feasts, where shall your delicare dishes then be, where your costly [Page 91]wines, mixt with honey, and spices? Banquet, and be drunken, for yee shall do no more so after death, but being in hell tor­ments, yee shall with the rich man desire the least drop of water, and shall not obtaine it. Take your comfort in surfets, fulfill your pleasures, sowe in corruption, that of cor­ruption ye may reape that sentence, which the iust iudge will giue in the great day of iudgement, saying, Goe yee cursed into heli sire, prepared for the Deuill, and his angels. O stenle heart! that dost not feare, that such a doome hangeth ouer thy head, for the slender comforts [Page 92]of this world. If thou loo­kest for that day so terri­ble and cruell, wherein thou shalt giue account, not onely for thy surfets, and vaine apparell, and drunkennesse, and of thy time lost, but also of euery euill thought, why art thou not amended? Why dost thou wretch deferre from day to day to turne vnto the Lord? why dost thou not now repent thee of thy sinnes? Behold, death maketh haste, run­ning night and day, that it may teare thee in peeces: behold the Deuill ma­keth haste to catch thee: behold thy riches shall faile thee; behold the wormes waite for that [Page 93]body, which thou doest nourish so daintily, that they may gnaw vpon it, vntill such time as being receiued to the soule, it may togither suffer endles punishments. Why dost thou seeke comfort by va­nities, wandring in the by-waies of this world? Thou canst not finde true riches, and glory, and pleasant things here, be­cause they are not: but if thou seekest for true ioyes, hasten to that hea­uenly glory, for which thou wert made. There doubtlesse are those true ioyes, which the eye hath not seene, nor the care heard, nor the heart con­ceiued. Let goe (I pray [Page 94]thee) fading, & momen­tanie things, and seeke things euerlasting. But why doe I speake of these men, that will not cease from sinne, through loue and feare of God, or for the terror of death, and torments following after, but are grieued, if they cannot doe the wicked things, which they desire? Woe, woe vnto yo [...] wret­ches, that laugh here, for yee shall mourne; woe be to you, because yee desire these temporall ioyes, yee shall suffer, though most nilling, the paines of hell. Behold, ye haue but a litle time remaining, fill vp the measure of your wicked­nesse, that all the wrath of [Page 95]God may come vpon you. Enioy this short time in sports, drunken­nesse, and dancings, and wantonnesse: let not your time bee spent without these. Why delay you, whilst yee liue, gather for your children riches, ho­nors, preferments, increase your nobilitie, and name, that your children also may fulfill that, which ye haue done, that yee may altogither suffer the grea­ter tortures in hell. But some man will say, the Lord is good, and merci­full, and receiueth in mercy euery sinner that commeth vnto him. This is true indeede I confesse, the Lord is better, than he [Page 96]is thought to be, he spa­reth, as is meet, euery one, that commeth vnto him. Is he not a most kinde God, that tolerateth so great iniuries done vnto him by sinners, giuing them space to amend? But thou must know this, that as he is kinde in for­bearing so he is iust in pu­nishing. But some man, perchance, will say again; he which hath done euill all his life, becomming penitent at the very point of death, obteineth par­don of the Lord. O how false an opinion, and how false a meditation is this? Scarce one of a hundreth thousand, whose life hath bin alwaies ill, hath found [Page 97]this fauour at the Lords hands. A man begotten, and altogither nourished vp in sinne, which hath neither seene nor knowne God, neither hath bin wil­ling to heare of him, nei­ther taketh notice of his sins, nor what repentance is, being altogither bound vp in secular businesses, whom the strait of forsa­king his sonnes presseth, whom weaknes paineth, whom the sorrow of rich­es, and temporall goods now about to be lost sha­keth, when he seeth, that he cannot enioy them a­ny longer, can such a man make repentance accep­table vnto God, who would not repent, if he [Page 98]did thinke, that he could be healed? I may verily conclude truly, that he which doth not feare to offend God, whilst he is young, and sound, shall not be found worthy in death of the Lords par­don. What repentance is that, which a man re­ceiueth only, because he seeth, that he can liue no longer? who, if he should recouer from his sick­nesse againe, would be­come worse than he was before. I know no meane monyed men, who ha­uing repented them in their extremide, haue waxed well againe in bo­die, and worse in life. I hold this, I thinke this to [Page 99]be true, and haue learned it by manifold experi­ence, that he atteineth no good end, that hath alway led an ill life, which hath not seared to sin, but hath alwaies liued in the vani­ties of the world. Pretious (saith he) in the sight of the Lord, is the death of his Saints, and most ac­cursed the death of the wicked. And therefore (my beloued sonnes) gird your selues with power, be ye mighty sonnes, and feare not the slender power of the rich & migh­ty here, in the doing of righteousnesse. For he, that suffereth for righte­ousnesse is blessed, and if he suffereth death, he is [Page 100]more blessed. If thou de­sirest to haue life through Christ, feare not death for Christ: for thou canst not indure those things for Christ, which are worthy of the glory to come, which shall bee reuealed, when our glory, which is from aboue, shall appeare. Let him not looke for a reward that doth not la­bour; the name of a Christian alone doth not suffice, but if thou beest a Christian, imitate Christ. Hee hath in vaine the name of a Christian, who followeth the Deuill. He is no Christian, but an Antichrist, according to that of Iohn: Ye haue heard that Antichrist commeth, & [Page 101]now there be many Anti­christs. Wilt thou there­fore reigne with Christ, then suffer with Christ. If Christ, the Lord and King, who hath a name aboue all names, ought to suffer, that he might enter into his glory, what hope hast thou to enter with­out paines? O how foo­lish are we, and slow of heart to beleeue? We will here passe our time in pleasure with the world, and afterwards reigne with Christ. Seeing the master entred naked, shall the seruant expect to enter being laden with the su­perfluitie of apparell of gold and pearles? He was full of fastings, this man [Page 102]of surfets and ryotings: he died vpon the crosse for him, this man sleepeth vpon a delicate bed. Shall seruants do that, which the Lord doth not? The Lord promiseth his king­dome to the sonnes of Zebedee, if they could drinke the cup, that he should drinke. Be yee wise, come hither, and heare me, and I will tell you the things, which I haue heard and knowne. It is good to cleaue to the Lord, and to walke, as he hath walked. Euen as Christ hath laid downe his life for vs, so we, if need be, ought to lay downe our life for the truth, which is God himselfe. He [Page 103]that loueth his life in this world, shall loose it. Christ hath suffered for vs, lea­uing vnto vs an example, that we should follow his steps. Let him not thinke himself a Christian, which doth not finde himselfe ready to die for Christ Let the minister of Christ follow Christ. Answer me (ô thou man) which art a Christian onely in name and in word: dost thou hold and preach the faith of Christ? this is a good thing, but where be thy workes? faith without workes is dead. Let mee tell thee truly, thou which praisest Christ with thy word, and not with thy worke, doest indeed denie [Page 104]who if thou didst beleeue his sayings, thou wouldst at the least be afraid, and blush to commit sinne. And if thou dost beleeue, and dost euill, thou art to be punished an hundreth fold more. Is not the sin, which is done out of ma­lice infinitely worse, than that which is done out of ignorance? The Angell sinned, and the man sin­ned, the one could finde pardon, the other not. For what cause? the An­gell sinned out of malice, man sinned out of the Deuils suggestion. Where vpon say I, thou doubt­lesse canst haue none ex­cuse, if thou saist that thou sinnest by the Deuils sug­gestion, [Page 105]euen as he did, be­cause thy suggestion is not like vnto his. He knew not yet, what the Deuils suggestion meant, neither how greatly sinne would displease: but thou knowest well, and belee­uest, as thou saist, and yet cōmittest so many thou­sand fins? And what shall I conclude? they that are such Christians beleeue him in word, and lye vnto him with their tongue, but their heart is not right with him, neither haue they faith in his testament. If any man loueth Christ, if any man be a true Chri­stian, & specially a Priest, in whom, as it were in a glasse, perfection doth [Page 106]shine, he must deny him­selfe, that he may be alto­gither dead vnto the world; because that vn­lesse a graine of corne fal­ling vpon the earth, dieth, it remaineth alone. He wandreth in the way, that hastens to goe by riches, and delights. It is a signe of manifest damnation to follow the pleasures of this world, and to be belo­ued of the world. The Lord doth often correct, and chaslise those, whom be loueth. If ye must glo­ry in the world, glory wil­lingly in your tribulati­ous, and aduersities: for Christ promised these vn­to his Disciples, whom he loued euen vnto the end, [Page 107]and that in signe of his chiefe loue, when in his last supper he said, Ʋerily I say vnto you, yee shall waile, and weepe, but the world shall reioyce. Re­ioice (my most beloued sionnes) when the world hateth you. Desire to suf­fer contumelies, and re­proaches of men, because ye shall be blessed, when men shall curse you, and persecute you, and say all manner of euill against you falsly for the sonne of mans sake. Know, that ye are not of the world, for if yee were of the world, the world would loue his owne. Thinke it all ioy, when ye haue ma­ny reproaches, and oppo­sitions [Page 108]in the world, knowing that euen out of these doth arise valour, and patience, and pati­ence hath its perfect worke. Virtues are tried by patience, euen as gold by the fire. He that hath other virtues without pa­tience, carries gold in earthen vessells. In your patience onely (said our Sa­uiour) ye shall possesse your soules. Valour is ioyned vnto patience, a patient man is of a valiant minde, and he which is penitent, and valiant, may securely hope for the good things of the life to come. Keep patience in your minde, and whilst yee haue time exercise it in your workes. [Page 109]For patience is a couering whereby our ship saileth securely in the stormes of this world, what winde soeuer bloweth, without any feare of danger. Let reproachfull words moue none of you to reuenge, or hatred of your neigh­bour. Be ye mercifull e­uen as your Father is mer­cifull, who doth raine vp­on the iust, and the vniust, and makes his Sunne to shine vpon the good, and the bad. Hee shall haue iudgement without mer­cie that doth not exercise mercie, and mercie re­ioiceth against iudge­ment. If ye will not from your hearts forgiue such as offend you, neither will [Page 110]your Father forgiue you. He doth in vaine aske for mercie, which denieth mercie to others. Herein is our virtue established, herein standeth our sti­pend, and reward, if wee lone our friends in God, and our enemies for God. That wicked seruant, which receiued mercie, and denied mercie to his Fellow-seruant, did there­fore deserue to haue the seueritie of iustice. Iustice without mercie is crueltie, and therefore mercie is to be mingled with iustice. All our law is in mercie, God could haue condem­ned all in iustice, whom he saued in mercie. Wher­fore he that wanteth mer­cie, [Page 111]is no Christian. It is almost imposlible, that a mercifull, and godly man should not pacifie Gods anger. Blessed are the mercifull, for they shall obraine mercie. A man without mercie is, as a shippe in the midst of the sea in euery part full of holes. The Preist, which dissereth from the men of this world in apparell, yet agreeth with them in life. Cerainely there is no beast in the world so cruel, asan euill Preist, for hee deth not suffer himselfe to be am ended, and can ne­uer heare the truth, and that I may smish in a word, he excceds all men in naeghtinesse. Alas how [Page 112]much hath couetousnesse growne in some, that are spirituall in habit, and name, yea, that I may speake truely, couetous­nesse is the cause of this spiritualitie; who truely are rauening Wolues in sheepes cloathing. If thou seest a Priest couetous, and without mercie, flie more from him, then from a Serpent. There are some, which thinke that all the fruite, that they are to bring foorth is to build Churches, and Monaste­ries in a wonderfull man­ner, whose couetousnesse is so great, that they think the world, and all things too little for them. Their minde, and thoughts are [Page 113]altogether set vpon this, that they may picke other mens purses. Our Sauiour reprouing such, saith, Woe to you that build the tombes of the Prophets. Behold they that build Monaste­ries, and set vp Churches of rare workemanshippe seeme to doe a goodly worke: but if they shew mercie to the poore, that is a good worke indeede. Wouldst thou haue thy worke to please God, pro­uide, that the poore may haue ioy of it, what Church is more deare to God, then man? Yee are the Temple of God, saith the Apostle, when thou reachest out thy hand vnto the poore, when [Page 114]thou succourest a man in his necessitie. When thou bringest the wandring in to the right-way, Oh, what an admirable temple, and acceptable vnto God hast thou built. Breake thy bread vnto the hungry, and bring the poore wandring into thy house, Let not man excuse him­selfe, and say, I haue no­thing to giue to the poore, if thou hast any garment, or any other thing besides very neeessaries, and dost not succout a poore-man in want, thou art a theefe, and a Robber. Wee are (beloned) only Stewards and not Possessours of things temporall. One man hath so much more, [Page 115]then hee needeth, as an hundreth might hue vp­on, which perish thorough famine. Hee, that hath a little, and giuoth nor, robbes one, but such rob beth so many, as he giueth not vnto being in want. But perchance thou wilt say (ô Wretch) it is mine owne, my Parents left it me. How could they leaue that to thee, which was not their owne? if it were their owne, whence had they it, who gaue it vnto them? what brought they with them, when they came into the world, what shall they carrie away, when they go out? Cer­tainely such things of the poore as wee possesse [Page 116]will crie for vengeance in the day of iudgement be­fore the eyes of Gods iustice. The law of na­ture requires this, that what we desire should be done vnto vs, wee should doe vnto other. What o­ther thing doth the old law publish, and if thou aske the doctrine of the Gospell, what other thing doth it infinuate? These truely shall bee Witnesses before GOD the iudge. What therefore should I say to these, that onely gather together stones, and erect wals aloft, that their worke may appeare to the eyes of man, and that the building may be praised? Who is so foo­lish, [Page 117]as that he vnderstan­deth not, that such build­ings are not to the praise of God, but for worldly pompe. But some man will say, what, is it not good to build Monaste­ries, and Churches, that God may bee honoured thereby: I answere, it is good, so that the poore in the meane while crie not to God against such. How can I build an house pleasing vnto God, or to his Saints of those monies, for which the poore crie out? What iustice can it be to reward the dead, and to spoile the liuing, and out of the want of the poore to offer vnto God? Certes if this iustice should [Page 118]please God, he should be the companion of vio­lence, and if it displeaseth God, it cannot please the Saints. Wherefore (most beloued sonnes) as new borne babes, desire the sincere milke of the word, that yee may grow there­by, if ye haue tasted, how sweet the Lord is. For verily, if ye be not as new born, Bibes, yea shall not enter into the kingdome of heauen. A new borne Babe seeing a faire woman is not delighted, behol­ding gorgeous apparell he doth not desire it: Be­ing hurt he dwelleth not in anger, he doth not re­member, nor hate there­fore, he followeth his fa­ther, [Page 119]and doth not forsake his mother. And there­fore let no man thinke, that he shall attaine the kingdome of heauen, vn­lesse he be a follower of this innocencie, viz: of chastitie contempt of the world, of loue and pati­ence, following Christ, and resting in the bosome of the church his mother. Put off (most beloued) the old man, and put on the armour of God, that yee may stand against the treacheries of the Deuill. Let your weapons, where­with ye fight, be chas [...]itie, patience, humilitie, and charitie: for these are wea­pons against the subtleties of the Deuill, wherewith [Page 110]if yee be armed, yee shall gird your loynes with for­titude, and strengthen your arme, and when yee shall be in the battaile, yee shall laugh, your house shall truly be founded vp­on a sure rocke, which is Christ. Luxurie is the sword of the Deuill, as how many doth he slay with that sword, and there is no sin, whereby the De­uill doth so often ouer­come. For as chastitie doth equall a man vnto the Angels, so luxurie doth make a man like to the brute beasts: yea, to speake truly, it makes him worse, than a beast. We doe not read of any other sin, that God said, that he [Page 121]repented that hee made man for it. The workes of luxurie are these, it weakneth the body, and doth alwaies, as it were, destroy a man by death, it brands the good name, it emptieth the purse, it sets a worke to steale, it causeth murther, it dulls the memory, it takes away the heart, it blindes the eyes of either man, and prouokes the wrath of God aboue other sinnes. It springeth from gluttonie, as from a roote, and for no other sin hath God exercised so manifest iudgement as for that, without all mercy. For this sinne, God brought the flood vpon the world, [Page 122]he burnt Sodom, and Go­morrah, and slew many other men. This is the net of the Deuill, if any man be taken herein, he is not soone let loose againe. In this so grieuous a bat­taile no men can ouer­come, vnlesse hee flies, none can firmely indure, vnlesse he times the flesh. He that vseth wine, carries fire in his bosome. Be not drunken with wine, saith the A postle, where in is luxury. This brunt is not borne but by abstinence, and fa­sting. Wine hurteth, but the countenance of a wo­man an hundreth fold more. A beautifull wo­man is the deuils dart, whereby a man is soone [Page 123]drawne into luxurie. Let no man liuing be confi­dent in this, if thou beest a Saint, yet thou art not secure. Can a man hide fire in his bosome, and his garments not burne? or walke vpon coales, and his feete not burne? A man & a woman togither are fire and towe, and the Deuil neuer ceaseth blow­ing to kindle it. Many most holy men haue fal­len by this vice for their securitie, therefore feare (ô my sonaes) and if in other sinnes, much more in this. But, to speake truly, a new kind of for­nication is committed by many of the spiritualty now a dayes. Alas, what [Page 124]shall I say, men doe not now blush, but glory in doing euill. There is some kinde of bashfulnesse, tho but a litle in women; but in men this euill hath so increased, that he is coun­ted a foole, that is not ex­pert in these things. What should I say more? This is their holy day keeping, this is their preaching for this come they to the Church, that they may see faire women, and that they may talke with them, that the desire of filthi­nesse may the more in­crease thereby. But (ô wretched man) why dost thou glory in this euill? Thou sinnest an hun­dreth times more than the [Page 125]woman. Shee is weake, and thou thinkest thy self strong: shee sitteth at home, and thou wandring abroad seekesta thousand waics to intangle hir, and sometime compellest hir by force; and when thou dost these things, because God holds his peace, thou thinkest that hee is like vnto thee. But the time will come, wherein he will reproue thee, and set thy sinnes before thy face. Wherefore (ô my sonnes) be yee wise as ser­pents, innocent as doues, & fight manfully against the old serpent. O loue one another, I haue recei­ued this not of man, but of my Sauiour, who saith, [Page 126] This is my commandement, that yee loue one another. As out of one root many branches do spring, so out of charitie spring all ver­tues. If I speake with the tongues of men, and an­gels, and haue not loue, I am nothing, saith the Apostle. He that hath loue is benigne, and pati­ent. He hath true loue, which doth not only loue the nearest vnto him by kindred, and in the flesh, as the heathen doe, but which loueth his enemy, euen as his friend. By this one thing a man may know, that he abideth in loue, if he loueth him that is against him. There are very many that loue, but [Page 127]they loue amisse, for in louing man they often­times loose the loue of God. They which loue any thing more than God are not worthy of God. In all vertues temperance is required, vertue must alwaies keepe a meane. To loue too much, or too litle is euill. All loue, that hurteth, is to be anoyded. Through too much loue some haue fallen into fil thinesse, through too litle some haue fallen into en­uie. Ouer-much loue would alwaies see the thing, which it loueth. This loue is ignorant of iustice, and truth it wants reason, it knowes no mea­sure, neither can it thinke [Page 128]any thing, but that, which it loueth. It is impossible, that a man, which hath such loue, should offer ac­ceptable prayers vnto God, or please God. This loue is not charitie, but folly. We ought to loue all our brethren, as our selues, but yet so, as that we loue not their vices. It is loue to punish sinne, it is iust to loue more the better man. Men are so to be loued, that goodnesse may be exalted, and vice disgraced. He that is with­out true loue, is without God, because God is loue, and loue is God. He that dwelleth in loue hath al­ready begun to dwell in heauen. Where there is [Page 129]true loue, there is no en­uie, no ambition, no back­biting, no murmuring, or mocking, but one, and the same will. Therefore I beseech you, whilsi yee haue time, that ye receiue not the grace of God in vaine. In this short time of our life let vs sow, and so we shall reape in due time. The dayes of man are short; our life is cut off as a weauers threed, death commeth as a theefe, and euery mans workes follow him. Whilst ye haue light, walke not in darknes, he that walketh in darknesse knoweth not whither be goeth. Your light is Christ, which doth shine in darknesse; come there [Page 130]fore vnto him, the liuing stone, reiected indeede or men, but chosen of God, that yee as liuing stones may be built vpon him, and yee may carry your selues in all things, as the ministers of God, in much patience, in tribulations, in necessities, in streights, in scourges, in prisons, in labours, in fastings, in cha­stitie, in long-suffering, in the Holy Ghost, and in loue vnfained, in the word of truth, and in the virtue of God. Let there not be a lye told amongst you, for euery lyer is abomina­ble vnto God. God is truth, and lying is oppo­site to truth. Flie euery idle word, for of euery [Page 131]idle and vaine word, wee must giue accompt vnto God. Loue silence, where there is much talking, there cannot but be much lying. The speech be­wraieth, what a man is. Let no word come from your mouth, which may not sauour of Christ, al­waies meditate vpon Gods law. Surely nothing hurts a man more, then euill so­ciety, for such is a man made, as they are, whose society hee vseth. The Wolfe neuer dwells with the Lambe. A chast man flies the society of the luxurious. I thinke it im­postible for a man to re­maine long in good workes, that vseth euill [Page 132]society euery day. With the holy, saith the Psalmist, thou shalt be holy, with the innocent, thou shalt be in­necent, & with the froward, thou shalt learne froward­nesse. For euen as euill company hurteth, so good companie profiteth, Nothing can be compa­red to this treasure, hee that hath found good Companions, hath found life, & flowes with riches. And to speake truely, very seldome is a man made either good or euill, but by company. The heart of a child is like vnto a table, wherin nothing is (at the first) ingrauen; there­fore what hee receiueth from company, he retein­eth [Page 133]euen vnto old age, whether it be good, or bad. Let youth keepe company with men of yeares, and wisedome: for if hee be linked to one like vnto himselfe, by dai­ly fellowshippe, hee shall fall from folly, to folly. Aboue all things (my sonnes) sweare not, nei­ther by heauen, not by earth, nor by any other Oath. Out of whose mouth, Oathes are heard, in him is little knowledge, and loue of God. If it be not true which I sweare, I doe in effect denie God: for God hath for bidden, to take his name in vaine. Be instant in continuall prayers. Frequent, and [Page 134]deuout prayer doth much auaile. Prayer doth lift vp a man from earth to heauen, and makes him to speake with God. Hee obteineth grace of God, if his Prayer be deuout, and mixt with teares. He­zechiah (by his prayers, and teares) did presently obtaine grace of the Lord, so that the sentence was changed, which had bin denounced. At the praiers of Elias, the beauen gaue raine, which had beene shut vp three yeares, and six monethes. If ye want any thing, aske it of the Lord by prayer, and wee­ping, being no whit doubtfull: for whosoeuer hath faith, but so much as [Page 135]a graine of mustard seed, whatsoeuer he shall aske, shall be granted vnto him. The same Lord, that then was, is now also rich in all things: wherefore let God now be your hope, your ioy, your thinking, and your desire. For of him, in him, and through him are all things, in whom we liue, and moue, and haue our being, and with­out whom we are nothing. And now (ô my sonnes) I shall not speake many things to you, for the houre is come, vnto which I was borne, vpon this condition I came into the world, that I might goe out againe. The Lord spared not his owne son, [Page 136]but made them to die vp­on the Crosse for vs all, by whose death our death is dead: for none of vs liueth to himselfe, but dieth, whether wee liue, we liue to the Lord, and if we die, we die to the Lord, therfore whether we liue, or die we are the Lords: and for this cause Christ is called the Lord of the liuing, and of the dead. For if Christ bee dead, surely the seruant is not about his Master, we must also die, and if he be risen againe, we haue also most sirme hope, that we shall rise againe, and if he bee risen to die no more, nei­ther shall we die any more after our resurrection, but [Page 137]shall alway abide with him in glory. When Christ died, a man like vnto vs died, that the bo­dy of sinne might be de­stroyed, that we might be made one body together with him. Wherefore (my beloued sonnes) al­though I now die, I be­leeue, that my Redeemer liueth, and that I shall rise vp out of the earth, at the last day, and shall bee couered againe with this skinne, and in this my flesh I shall see him my Sauiour, whom I my selfe shall see, who now speake, whom ye see now dying, and not any other for me. And these very eies, whereby I now see you, [Page 138]shall looke vpon him. Wherefore reioice with me, and sing, cast away the garments of mour­ning, and heauinesse, praise the Lord, sing a Psalme vnto his name, giue glorie to his praise, for hitherto I haue walked through fire, & water, & behold now he refresheth me. I will enter into the house of the Lord, that I may pay my vowes from day to day. Oh how great a game it is to me to die? Because Christ shall bee my life againe: Behold the earthly house of this habitation, is dissolued, that another may suc­ceede not made with hands, eternall in the [Page 139]heauens. Behold I put off this mortall cloathing, that I may put on immor­tall. Hitherto I haue bin in pilgrimage, now I re­turne to my countrey. Behold I now receiue the prize, for which I ran in the race, I touch the ha­uen, which I haue desired with so great a desire. Be­hold I am carried from darkenesse to light, from dangers to safetie, from pouertie to riches, from battell to victorie, from heauinesse to ioy, from a temporall life to eternall; and from a filthy stincke to a most sweete smell. Here I am blinde, there I am inlightened, here I am wounded, there I am [Page 140]healed, here I am alwaies made heauie, there I am made ioyfull, liuing here I am dead, there I am truely made aliue. The life, in this world, is no life, but death, a deceitfull life, a life loaden with sor­rowes, weake, vmbrati­call, deceitfull. Now thou flourishest, by and by thou witherest, it is a fraile, a momentany, a fading life. Wherein looke how much thou growest, so much thou decreasest, when thou goest more forward, thou drawest nearer to death. O life full of snares, how many men doest thou intangle in the world? How many through thee doe indure [Page 141]the torments of hell? How blessed is he, that acknowledgeth thy de­ceits, how much more blessed is he, that careth not for thy flatteries, and how most blessed is hee, that is well rid of thee? O sweete, and pleasant death, thou art truely no death, that bestowest true life. Thou puttest away feuers and wounds, thou quenchest hunger, and thirst. O most just death, good vnto the good, and rough vnto the euill, thou humblest the proud, rich and mightie, and exaltest the humble. Thou o­penest the way to eternall punishment to the euill, and to eternall reward to [Page 142]the iust. After these, and other graue, and comfor­table speeches, he vttered this heauenly praier fol­lowing.

Trinitati in vnitate Gloria.