O Death, how bitter is the remēmbrance of thée to a man that liueth at rest in his possessions, vnto the man that hath no­thing to vexe him, and that hath prosperity in al thinges: yea vnto him that is able to receiue meate. O death how bitter is the remem­brance of thée to the Epicure, which belée­uing no resurrection of the bodie to life euer­lasting, but counting it pleasure to liue deli­ciously for a season, doth spue out euill words, corrupting good manners, saying: Let vs eat and drinke, for to morowe we shall die. O death how bitter is y^e remembrance of thée to the coueteous, whose trust is in vncertain ri­ches, not in the liuing God (which giueth vs aboundantly all thinges to enioy:) to the glutton, whose God is his belly, and glorie to his shame: to the Atheist, which hath no hope, and is without God in the world. O [Page] death how swéete is the remembrance of thée to him, which hath put on the brestplate of faith and loue, and the hope of saluation for an Helmet, liuing soberly, iustly, and godly in this present world, hauing his conuersation in heauen, from whence also ye looke for the Sauiour, euen the Lord Iesus Christ, desi­ring to be loosed and to be with him, which is best of all. O death how swéete is the remem­brance of thée to the man which looketh not on the thinges which are séene, for they are temporall, but on the thinges which are not séene, for they are eternall: because to him thou art the ende of all miserie, and the begin­ning of all felicitie: because thou art a passage to the thinges, which eye hath not seene, nei­ther eare hath heard, neither came into mans hart, which God hath prepared for them that loue him. Notwithstanding, though the re­membrance of death to some be bitter, yea bitterer then wormewood it selfe, yet it is ap­pointed for all men once to die. It is appoin­ted therefore it is certaine, for all men, there­fore none can escape once to die, therfore eue­ry houre death is to be expected. It is appoin­ted for rich Cresus, and poore Codrus, for wise Salomon and foolish Esau, for godly A­bell, [Page] and wicked Caine: for proude Pharao and méeke Moises: for vertuous Iosua, for mightie Dauid: for faire Absolon, for strong Sampson, for learned Tertullus, for prince and people it is appointed for all once to die. Noah liued nine hundreth and fiftie yeares, and died. Adam liued nine hundred and thirty yeares, and died. Methuselah liued nine hun­dreth sixtie and nine yeares, and dyed. And of all the fathers of the olde Testament, though it be saide they liued long, yet it is added they went the way of all the world, that is they died. Now it is good to remember death, it is better to learne to die: it is best of all in death to hope for life, knowing that if one earthly house of this tabernacle bée destroyed, wée haue a building giuen of God, that is an house not made with handes, but eternall in the heauens. Some to remēber death do go euery morning into the church yeard and behold the graues. Some wil haue deathes head engra­uen in a ring. Some death painted on their houses. Philip king of the Macedonians, e­uery morning before he came out of his chā ­bre, had one to cry thrise at his dore, remem­ber thou art a man: Whereby he was put in minde of his mortality, that albeit he was a [Page] king, yet in time he must lay downe his ta­bernacle as well as others. Which conside­ration might make him to rule discréetly, and to liue orderly. For there can bee no stronger bridle to hold vs backe from sinne neither sharper prick to stirre vs forward to goodnes, then to remember we must remoue out of this body and appeare before the iudge­ment seate of Christ, to receiue the thinges which we haue done in this bodie according to that we haue done, whether it be good or euill. Saint Hierom was wont to say: whe­ther I eate or drinke, or whatsoeuer I do, me thinkes that terrible Trumpet soundeth in mine eare: Arise ye dead, and come vnto iudgment. This made him to hope in Christ stedfastly, to loue God sincerely, to ouercome his affections valiently, to repent his sinne vnfainedly, to beare the troubles of this life patiently, knowing that the afflictiōs, of this present times are not worthy of the glorie, which shall be shewed vnto vs. O that wée could remember thrée thinges past: What good thinges wee haue omitted, what euill things we haue committed: what time we haue lost. O that we could consider thrée thinges present. The breuity of our life: The [Page] difficulty to be saued: The paucity of them which shall be saued. O that we could foresée thrée thinges to come. The houre of death, then which no thing more vncertaine: The resurrection to iudgement, then which no­thing more terrible: The paines of hell, then which nothing more intollerable. Remem­ber the ende, and thou shalt neuer do amisse. The end of sinne is death. Here is a spectacle, a Ladie by birth, a Countes by mariage, by title right honorable, a widow of a vertuous life, a woman of many yeares, a mother of good children, whose bodie death hath killed, whose soule Christ hath taken, whose bodie must to the earth, whose soule is in the hands of God. Beholde in her the ende of all flesh: for as we are, so was she: and as she is, so shal we be: that her trusty Seruants, that her faithfull frendes, that her worshipfull, déere, and louing children, seing God hath wrought his will vpon her, as in time also he will vp­on you and vpon all flesh, by calling her from earth to heauen, from men to Saintes, to Angels, to the fruition of his most glorious presence: praise God for her. Let your la­mentations be mixed with moderation, be­cause she is gone from a vale of miserie, to a [Page] hauen of all happines, and when Christ, which is her life shall appéere, then shall shée also appeare with him in glorie. For though her bodie be sowen in corruption, yet it shall be raised in incorruption. Though it be so­wen in dishonor, yet it shall be raised in glo­rie. Though it be sowen in weakenes, yet it shall be raised in power. Though it be sowen a naturall body, yet it shall be raised a spiritu­all body, when this corruptible hath put on incorruption, and this mor­tall hath put on immor­tality.

Who may stand in thy sight, when thou art angry.

THe earth which drin­keth in the raine that cometh often vpon it, & bringeth forth hearbes meete for them by whom it is dressed, re­ceiueth blessing of God. But that which bea­reth bryars and thornes is reproued, and is neare vnto cursing, whose end is to be bur­ned, who so heareth Christes wordes, and doth the same, is likened to a wise man which hath builded his house on a rocke, and the raine fell, and the floudes came, and the windes blewe, and beat vpon that house, and it fell not: for it was grounded on a rocke. But whosoeuer heareth Christes wordes and doth them not, is compared to a foolish man, which builded his house on the sand: and the raine fell, and the flouds came, and the windes blew and beat vpon that house, and it fell, and the fall thereof was great. If any heare the word and doth it not, he is like vnto a man, that beholdeth his naturall [Page] face in a glasse: for when he hath considered himselfe he goeth his way, and forgetteth im­mediatly what manner a one he was. But who so looketh in the perfect law of libertie, and continueth therein, he not being a for­getfull hearer, but a doer of the worke, shall be blessed in his déede. When a woman with a lifted vp voice had saide to Christ: Blessed is the wombe that bare thée, and the pappes which gaue thée sucke: he answered, yea rather blessed are they, which heare the word of God and kéepe it. He that hath my commaundements (saith Christ) and kéepeth them, he is he that loueth me. He that hath them (saith Augustine) in his beliefe, and kéepes them in his life: he that hath them in his wordes, and kéepes them in his workes, he that hath them by hearing, and kéepes them by doing: He that hath them by doing and kéepes them by continuing in doing, he, and none but he loueth Christ. The fruitles trée is good for nothing, but to be cut downe and cast into the fire. That saucy mar­chaunt which intruded himselfe into the mar­riage of the kinges sonne, without his wed­ding garment, was not onely checked, but also commaunded to be bound hand and foote: [Page] to be taken away and cast into vtter darke­nesse, where shall be wéeping and gnashing of téeth. The figge trée which had leaues, but no fruite, was by our Sauiour accursed for euer. The foolish virgins which had lampes without oyle, though they cryed, Lord, Lord open vnto vs: yet they receiued a short and sharpe answere: verily I say vn­to you, I know you not. That euil, slouth­full, and vnprofitable seruant, which hid his maisters talent in the earth, had it both ta­ken from him▪ and was cast into vtter dark­nesse, where shall be wéeping and gnashing of téeth. That therefore we may be doers of the word and not hearers onely, deceiuing our owne salues: that the word may be vnto vs, not the sauour of death vnto death: but the sauour of life vnto life. That the worde may be vnto vs liuely and mighty in opera­tion, and sharper then any two edged sword, and enter through euen to the deuyding a sunder of the soule and the spirit, and of the iointes and the marow, and may be a dister­ner of the thoughts and intents of our harts, so that all thinges in vs may be new, let vs by humble prayer looke vp to almightie God in the glorious face of Iesus Christ.

[Page] When sinners once begin to despise the riches of Gods bountifulnesse and patience, and long sufferance, not knowing that the goonesse of God leadeth them to repentance: when walking in the vanitie of their minde, in darkenesse of their vnderstanding, in straungenesse from the life of God, through the ignorance in them, in hardnesse of their hart: and being past féeling shall giue them selues vnto wantonnesse, to worke all vn­cleannesse euen with gréedinesse: when they shall turne the grace of our God into wan­tonnesse, and deny God the onely Lord, and our Sauiour Iesus Christ, ledde with sen­sualitie as natural brute beastes, walking af­ter the flesh in the lusts of wantonnes: when they shall thinke it lost labour to serue God, and no profit to kéepe his commandements, neither to walke humbly before the face of the Lord of hostes: when they shall say to them selues, our life is short and tedious, our breath is as a smoke in our nostrels, our wordes as a sparke raised out of our harte, our spirits vanish away as the soft ayre, our bodies shall be turned into dust, our life shall passe away as the trace of a cloud, our time is as a very shadow, our workes shall soone be [Page] forgotten, our name no man shall haue in re­membrance: come on therefore let vs enioy the pleasures that are present, let vs be par­takers of our voluptuousnesse, let vs leaue some token of our pleasure in euery corner, let the law of vnrighteousnes be our strēgth, let vs eate and drinke, for to morrow wee shall dye: when neither often warnings by his preachers, nor faire promises of rewarde, nor longe benefits of mercy, nor sharpe threatnings of punishment can doe any good: then God (which in his wrath is a consuming fire) playing the part either of a good schoole­maister towards his negligent scholer, or of a naturail father towardes his dissolute childe, or of a wise magistrate towarde his disobedient subiect, taketh the rod in hand, and executeth iudgement on those whom mercy could not allure nor draw to amend­ment. Then his anger beginneth to kindle: for as God is the father of mercies, and the God of all comfort to them which drawe neare vnto him with a true hart, in assurance of faith, their harts being pure from an euil conscience, and washed in their bodies with pure water, kéeping fast the profession of their hope without wauering, considering [Page] one another to prouoke vnto loue, and to good workes: so is he the God of iustice to them which beare euil and vnfaithful hartes, to depart away from him, fashioning them selues like vnto this world, dead in trespasses and sinnes, wherein they walke according to the course of this world, and after the prince that ruleth in the ayre, euen the spirite that now worketh in the children of disobedience, hardened through the deceitfulnesse of sinne. To the one he is louing as a father, being his children elected of his grace, called by his word, iustified by his sonne, sanctified by his spirit, and reconciled to himselfe. The other he hateth as his enimy. For as the righte­ous Lord loueth righteousnesse, whose coun­tenance might behold the thing that is iust: so he hateth all those that worke iniquitie, not bearing in them his Image, which is righteousnesse and true holinesse, to beautify them, but the image of the diuel, which is vnrighteousnesse and vnholinesse to deforme them: not speaking truth one to another, considering they are members one of ano­ther, but deceiuing one another, by flattery▪ lying and dissembling: not speaking that which is good to the vse of edifying, that it [Page] might minister grace to the hearers: but vsing euil wordes which corrupt good man­ners, not being courteous and tender harted one to another, fréely forgiuing one another euen as God for Christ his sake fréely for­giue them: but full of bitternesse and anger, and wrath, cursing and euil speaking with all maliciousnesse, not knowing the wisedome that is from aboue, which is pure, peaceable, gentle, easie to be intreated, full of mercy, and good fruite, without iudging, and without hipocrisie: but following the wisedom of this world, which is foolishnesse with God, The wisedom of the flesh, which is enmity against God, the wisedom that is beneath, which is earthly, sensuall and diuelish, doe delight in enuying, strife, sedition, and all maner of euil workes, despising Gods presence, abusing his patience, offending his Maiestie, and pro­uoking his anger. But when to ascribe an­ger to the most high, almightie & euerlasting God, which is to be loued for his mercy, & to be feared for his iustice, they must not ima­gin any such cholericke passion to be in him, as is in man, as if God were moued of an in­temperate heate, when iustly he striketh the contemners of his bountifulnes, and patiēce, [Page] and long sufferance, & raineth vpon the wic­ked fire and brimstone, storme and tempest which is the portion of their cup. As there is in God no corporall member of longitude, la­titude, and profunditie: so is he voide of affec­tions and passions which procéede in vs from infirmity. Si quis in Deo-humana membra humano more cogitet procul dubio de Deo in corde suo idola fabricat. For God is a spirite, and they that worship him, must worship him in spirite and truth. And as we are not to think, that the Godhead is like vn­to gold or siluer, or stone grauen by arte, and the inuention of man: so must we not ascribe to the deuine power corporall partes, bodily members. And though the Scripture attri­buteth to God sometyme a heade, eyes some­time, sometymes eares, & sometymes hands: yet grosly to imagine these thinges to bee in him is not onely erronyous, but full of Idola­trie. And albeit the Scripture saith that man was made after the image of God, wherupō certaine heretikes grounded their opinion of corporall substance in God: yet true it is, that God is a spiritual substance, most glori­ous, most mighty, most wise, most good, and hath no such corporall partes. To be made [Page] after the image of God, is, to haue dominion as Adam and Eue had ouer all other liuing creatures before their fall: also to be created in righteousnes & true holynes. Deus totus oculus est, quia videt omnia. He that made the eye, shall he not sée, God séeth sometime with the eye of his mercy, sometyme with the eye of his iustice, with the eye of his mercy to illuminate, with the eie of his iustice to blind, with the eye of his mercy to mollify, with the eye of his iustice to reiect, with the eye of his mercy to pardon, with the eye of his iustice to punish. Nathaniell (saide Christ) before thou wast vnder the figge trée, I saw thée. Here is the eye of mercy. Nathaniell an­swered, thou art the Sonne of God, thou art the king of Israel: here is the eye of faith, or here is faith the eye of the soule.

The Lord turned backe & looked vpō Pe­ter: here is the eye of mercy: then Peter went out and wept bitterly: here is the eie of faith, or here is faith y^e eye of the soule. With the eye of iustice God saw Lucifer to throw him out of heauen: Adam to cast him out of Paradyce: the olde worlde to drowne it for sinne: the cities of Sodom and Gomorra to burne them for iniquitie. Pharao and his host [Page] to ouerwhelme them with water for re­bellion. Ananias and Saphira to strike them starke deade for lying: Herod to con­sume him with wormes, for not giuing him the glory: God hath looked downe manye yeares vpon this realme with the eye of his mercy, giuing vs peace, plenty, with y^e prea­ching of his gracious & glorious Gospel: our sinnes doe deserue why he shoulde turne the eye of his mercy from vs, & looke down vpon vs with the eye of iustice. God séeth them which walke not honestly as in the day time: but in gluttony and drunkennesse, in cham­bering and wantonnesse, in strife & enuying: not putting on the Lord Iesus, but making prouision for the flesh to fulfill the lusts there­of. Comfortable to the godly it is, that God séeth all their doinges, and terrible to the god­lesse it may be, that the Lorde beholdeth all their actions. He that made the eare shall he not heare? heare a parable. The ground of a certaine rich man brought forth fruites plen­teously. Riches are common to the good with the bad, and that of the blessing of God, which maketh the sunne to arise on the euil, and on the good, and sendeth raine on the iust and on the vniust, and blesseth the ground of the gra­cious [Page] and graceles. Therefore he thought within him selfe, saying: what shal I doe be­cause I haue not roome to receiue in my fruites. This wil I do, I wil pul downe my barnes, and set vp larger in their places, and therein wil I gather my fruites & my goods. No mention of a thankful mind, no conside­ration of God, no regarde of the poore neigh­bour, but how to enlarge the barns to gather in his fruites & horde them vp, then I wil say to my soule, soule thou hast goodes layde vp in store for many yeares, liue at ease, eate, drinke, & take thy pastime: He remembreth not God, he forgetteth death, he trusteth in māmon, he maketh account of many yeares, he purposeth to line in sensualitie, in ease, in eating, in drinking, & in pastime: But God heard him and answered him, O foole thou makest account of many yeares, this night wil they fetch away thy soule from thée, then whose shall all these thinges be, which thou hast gathered together? euen so saith our Sa­uiour by the way of applicatiō is it with him which is rich in this world, and is not rich in God. Some are rich in God but not in the world, as Lazarus was: some rich in the world but not in God, as this Diues was: [Page] some both rich in the world and rich in God as Abraham was: some neither rich in the world nor in God, as those poore beggers which haue nothing, yet doe contemne the word of God. Heare another parable. There was a Iudge in a certaine Citie which fea­red not God, nor reuerenced men. And there was a widow in the Citie which came to him, saying: Do me iustice against mine ad­uersary: and he would not for a time: but af­terwarde he saide within him selfe, though I feare not God nor reuerēce men, yet because this widow troubleth me, I will doe her right, lest at the last she come and make me weary. He saide it within him selfe, but the Lord heard him and answered, saying: Heare what the vnrighteous Iudge saith: and shall not the Lord auenge his people which crye vnto him day and night? yes surely he wil do it, though for a time he differ. Comfortable to the godly it is, that God heareth all their sayings, and terrible to the wicked it may be that the Lord heareth all their wordes. As there is in God no corporall member: so is he voide of passions which procéed from infirmi­ty. The gifts and calling of God are without repentance. I am the Lord, I am not chaun­ged: [Page] with God there is no variablenesse nor shadow of turning, God is not as man that he should lye, neither as the sonne of man that he should repent: hath he saide and shall he not do it? and hath he spoken and shall he not accomplish it? God in nature can not be chaunged: but in quality he may: whatsoeuer is in God is of his substance: Nullum acci­dens cadit in Deum. In God is knowledge without ignorance, wisedom in perfection: iustice without respect of persons: mercy without measure, and what els not that per­taineth to excellency? and all these are of his substāce. God is not sometime forgetful, some­time mindeful, sometime pleased, sometime displeased, as man is. These things are spoken for mans capacitie. He is saide to be forgetful, when for a time he withdraweth his supporting hand from his, for their tryall, he is saide to be mindful. when he deliuereth such as call vpon him faithfully. He is saide to be pleased, when he poureth his blessings vp­pon his seruants. He is saide to be angry whē he punisheth the wicked, delighting in sinne. God spared not the Angels that had sinned, but cast them downe into hell, and deliuered them into the chaines of darknesse, to be kept [Page] vnto condemnation, God spared not the olde world that had sinned, but saued Noe y^• eight person a Preacher of righteousnes, & brought in the floud vpon the worlde of the vngodly: God spared not the cities of Sodome & Go­morrah that had sinned, but turned them into ashes, condemned them and ouerthrew them and made them an example vnto them that after should liue vngodly. If God spared not the Angels that had sinned: if hee spared not the old world that had sinned: if he spared not the Cities of Sodome and Gomorrah that had sinned, if he spared not the natural bran­ches, shal we thinke he will spare vs which are as proude as Lucifer, as voluptuous as Sardanapalus, as enuious as Cain that first murtherer, as malicious as Esau, as cruel as Phalaris, as lecherous as Amon which de­filed his own fister, as mistrustful as Anani­as, as couetous as Iudas which for money betrayed his Lorde and maister: as sinfull as the olde worlde, as filthie as Sodome, as much giuen to lying as euer was Saphi­ra. Dearely beloued, let vs not deceiue our selues: forasmuch as we say Lord, Lord, yet doe not the wil of our heauenly father, and do acknowledge the way of righteousnesse, yet [Page] do turne from the holy commandement giuē vnto vs: and haue a shew of godlinesse, yet haue denyed the power thereof: forasmuch as our sinnes are growne ripe, & crye to heauen for vengeance, therefore we may feare de­struction. If ye refuse the word of the Lorde as ye do, and be rebellious against him, as ye are, ye shal either be deuoured with y^t sword, or killed with the pestilence, or cōsumed with fire, or starued with hunger, for the mouth of the Lord hath spoken it: But if ye wil take a­way the euil of your workes, from before the eyes of the Lord of hostes, & cease to do euil, and learne to do wel, ye shal both eat the good thinges of the land as hetherto ye haue done: and though your sins were as crimsin, they shall be made white as snow: though they were red as scarlet, they shalbe as woll, otherwise ye may feare suddaine destruction. For when no other meanes may preuaile, then the Lorde striketh suddenly. Suddenly hee threw the proude angels out of heauen: sud­denly he drowned the olde sinful world: suddē ­ly he burned the cities of Sodom & Gomor­rah for iniquitie: suddenly he stroke dead A­nanias and Saphira for lying: suddenly hee consumed Herod with wormes for robbing [Page] him of his glory. The day of the Lorde shall come as a théefe in the night, that is suddenly wherein the heauens shall passe away with a noyce, the elements shal melt with heat, the earth and the workes that are therein shalbe burnt vp, séeing therefore that all these things must be dissolued, what maner persons ought ye to be in holy conuersation & godlines. But what manner of people are the greatest part? proude without humility, malicious without charitie, cruel without compassion, couetous without measure, vaine without vertue, vilde without the feare of God, like to y^e horse and mule in whom there is no vnderstanding: and therefore heare the iudgements of God. The indignation of a prince is death, saith Salo­mon. If the indignation of a mortal prince be death to the subiect, the displeasure of the king euerlasting, immortal, inuisible, of God only, wise, the king of kings and Lord of Lords is euerlasting death to them which are taken a­way in his wrath without repentance. Be­hold the day cometh (saith Malachie) that shall burne as an ouen, and all the proude, yea and all that do wickedly shalbe as stuble, and the day that cometh shal burne them vp, saith the Lord of hosts, and shal leaue them neither [Page] roote nor branch. The Lord (saith the Prophet Dauid) is a righteous iudge, strong & patiēt, and God is prouoked euery day, if a man will not turne, he hath whet his sword, hée hath bent his bow and made it readie, if the Lorde be angry the earth shall tremble & quake, the very foundation of the mountaine shall moue and shake. When Adam perceiued the anger of God kindled against him for his transgres­sion, he could not abide his voice, but went a­bout to hide himselfe in the middest of Para­dice: (sinne maketh men foolish) for he coulde not hide himselfe from God which is present euery where & beholdeth all things. When Cain felt the wrath of God incensed against him, for embruing his guilty hands with the guiltles bloud of his righteous brother Abel, he fell into a desperate minde: my punishmēt is more then may be borne, my sinne is grea­ter then it may be forgiuen, mentiris Cain (saith Augustine) Maior est Dei miseri­cordia, quam omnium peccatorum mise­ria. In the 21. of Nombers. The wrath of God was kindled against certaine tempters, and they were destroyed of serpents. The wrath of God was enflamed against certain murmurers and they were destroyed of the [Page] destroyer. Num. 14. The wrath of God was kindled against certaine that committed for­nication, and there fel in one day twenty and thrée thousand. All these thinges came vnto them for examples, and are written to admo­nish vs, vpon whom the ends of the world are come. This anger of God against sinne how great it is, by this it may appeare, that when man had sinned, no creature in heauen or in earth could appease it, but only he, which is y^e loue of the father, the brightnes of his glory, and the very ingraued fourme of his person, euen Iesus Christ our sauiour, who appeared to loose the works of the diuell, and through death destroyed him which had the power of death, that is the diuel, and to redeem vs from the curse of the law, was made a curse for vs, and being consecrate was made the author of eternal saluatiō vnto al them y^t obey him, and is made more excellent then the Angels, in as much as he hath obtained a more excellent name then they: penitent sinners confessing with their mouthes the Lord Iesus, & belie­uing in their harts, that God raised him from the deade: to whom God hath not giuen the spirit of feare, but of power, of loue and of a sound minde, néede not to stand in feare of [Page] God his anger: for vnto them and for them Sathan the author of sinne is vanquished, sin the worke of Sathan is destroyed, death the effect of sinne is subdued. The curse of the law is taken away, the wrath of God is pacified, and man to God euerlastingly reconciled. They which are subiect to God his anger, are the wicked, men of corrupt mindes, reprobate concerning the faith, louers of their owne selues, no louers at al of them which are good, louers of pleasures more then louers of God? hauing a shew of godlinesse, but haue denyed the power thereof. Notwithstanding, if they could forsake euil and doe good, if they coulde cast away all filthinesse & superftuity of mali­ciousnes, and receiue with meekenes y^e word which is able to saue their soules, if they could put off that old man, which is corrupt though the deceaueble lusts, & be renewed in the spirit of theyr minde, & put on that new man, which after God is created vnto righteousnes, and true holines, they should not néed to fear God his anger, for God is pleased in Christ for his owne sake. This is my beloued son in whom I am well pleased, heare him. There are two sorts of sinners, some penitent, some impeni­tent. Impenitent sinners are they which are [Page] led with sensuality as naturall brute beastes, walking after theyr owne lustes, whose mouths speake proud things, and the swelling words of vanity, whose eies are full of adulte­ry, and that cannot cease to sin, whose harts are exercised with coueteousnes, whose minds are puffed vp with pride, hauing no sense of sinne, no féeling of Gods mercy, no swéetenes in Christ his merits, not seruing God, for hée is a spirite, and they are carnall: for he is cha­rity, and they are malicious, for he is light, & they walke in darkenes of ignorance and sin. which minde nothing but earthly things. Pe­nitēt sinners, are they which rent their harts and not their garments and turn to the Lord their God, hauing in them that godly sorrow which causeth repentance vnto saluation, be­léeuing in true repentance, that when they shall confesse their sinnes, God is faithful and iust to forgiue them their sinnes, and to clense them from all iniquity, denying all vngodli­nes and worldly lusts, and studying to liue soberly, iustly, and godly in this present world looking for that blessed hope, and appearing of the glory of that mighty God, and of our Sauiour Iesus Christ, who gaue himselfe for vs, that he might redeeme vs from al ini­quity, [Page] and purge vs to be a peculiar people vnto him selfe, zealous of good works. To him therefore, with the Father and the holy Ghost, thrée in persons, one in nature, bee glory, and maiesty, and dominion, and power, both now and for euer. Amen.