A SERMON, Made by Mounsieur du Moulin, Minister of the Reformed Church at PARIS: Expounding the first Chap­ter of the Epistle of St. Paul to the Romanes.

EVen as the Walles of Ieri­co fell at the sound of Iosuahs Trumpets; So did the Walles of Baby­lon [Page 2] fall at the sound of the Trumpet of the Gospell. For the preaching of the Gospell is the meanes by which God establisheth his King­dome amongst men, and maketh the Kingdome of the Diuell to tremble. For euen as death entred into the world by the eare, so God hath wil­led that life should enter in by the same meanes: and as man is fallen by beleeuing the word of the Serpent, so man should be raised againe by beleeuing the Word of God. It is no wonder then if Sathan oppose himselfe at the preaching of the Gos­pel, and enforce himselfe to make it seeme odious, because it is the means to diminish his Empire. Hee hath stitched the skinne of the Foxe to the skinne of the Lyon: adding sub­tilty to force, coupling together with persecution the stings of Philosophy; Euen as the Sunne that bringeth in the Spring, with Flowers and new [Page 3] Verdure, begetting thousands of flies and vermine, which serue to no end, but losse and dammage. Also in like sort, so soone as God hath powred out his blessings vpon a Countrey, with the Sun-shine of the Gospel, presently there ariseth a thousand lyes, trickes and conspira­cies, to extinguish the growing truth, and to stifle the Church of God in the Cradle. Before the preaching of the Gospell, published by the Apostles, there was a won­derfull confusion of contrary Reli­gions, and yet there was neuer any contention or fighting for Religion amongst themselues. When the Romanes conquered any Countrey, they carryed triumphantly away with them their Captiuates Gods of strange Religions, and made Tem­ples for their imprisoned Gods, and so brought in into their Citie all sorts of Religion. They neuer diffe­red [Page 4] with any but the Christian Re­ligion, onely against it haue they enlighted their fire, and vnsheathed their swords: for many and diuers lies may dwell together, but there is no accord between a lie & the truth: two false Religions agree much bet­ter together then the false with the true.

Pilate and Herode, although they were enemies, yet agreed together against Iesus Christ. Also one may see at this present in Rome, the Iewes (who maintaine that Christ Iesus was a dissembler) are suffered to dwell there with Greeks and Turks likewise: Our Religion onely, is not suffered there, because that it alone ruinateth the Empire of Sathan, pro­fessing Iesus Christ onely for the purgation of all our sinnes, and his death onely for sacrifice, and his Word for the onely rule of our faith.

[Page 5]Now although Sathan worke all that is possible against vs, yet shall he neuer come to the end of his pur­pose. For euen as the Rayes of the Sunne cannot be mooued with the winde out of their proper lines, be­cause their nature is heauenly; so the world and the Diuell neuer ex­tinguish the light of the Word of God, because it commeth from Hea­uen, and is of a spirituall nature.

Hee which could speake of these things with more experience then a­ny other was, S^t. Paul, who suffered so many trauailes, runne so many dangers, endured so many ignomi­nies for the testimonie of the Gos­pell: And being strengthened with vertue from aboue, loseth no courage, but disgesteth his bitternesse, mispri­seth their misprises, and glorifying himselfe in their contempt of him, saying, I am not ashamed of the Gospel of Christ, &c.

[Page 6]The vnderstanding of these words, depend vpon the Exposition of 1 three points: First, what the Gos­pell 2 of Christ is: Secondly what the causes are that make men ashamed of 3 the Gospell: Thirdly, what haue beene the considerations which haue encouraged our Apostle not to bee ashamed of the Gospell, whereof hee propoundeth, vnto vs the principall, that is to say, That it is the power of Christ, &c.

To begin with the first point. This word Gospell, signifieth a new man and a happy; the Gospell of Christ is the good newes, which not onely declareth Iesus Christ vnto vs, but also is declared vnto vs by Iesus Christ: It is a happy newes, where­of Iesus Christ is not onely the sub­iect and the substance, but also the bringer, and the reuealer. To make vs vnderstand what the substance of this good newes is, you ought to [Page 7] put for foundation, that the good of the Creature dependeth vpon the Creator, and that the felicitie of man proceedeth not from his owne pro­per vertue, but from the grace of God, which was the cause why God did not create Adam in the earth­ly Paradise, but onely introduced him in, to the end hee might learne that he was not heire of Paradise by nature, but it was God that by his grace led man in, euen as it were by the hand. In this earthly Paradise, God had planted two Trees, which serue for two aduertisements, the one setting out human infirmity, the other claring the grace of God: the Tree 1 of knowledge of good and euill, was a figure of the Law, which gaue man to vnderstand the knowledge of good and euill: and the Tree of life 2 was the figure of the Gospell, which presented vnto vs the fruit of life, that is to say, Iesus Christ, as hee [Page 8] himselfe expoundeth it, in speaking of his graces; Whosoeuer shall ouer­come, I will giue him to eate of the Tree of life, &c.

Now wee see, that if before the fall of man, God would by these do­cuments make man know and vnder­stand, he did not subsist at all by his owne proper vertue, but onely by the grace of God: How much more must he now subiect and confesse his weakenesse, seeing he is fallen away from this grace by his sinnes? For, if a liuing man subsist not of himselfe, much lesse can a dead man raise him­selfe vp by his proper vertue: where­upon God promised to Abraham the possession of the land of Canaan, which was a figure of the Kingdome of Heauen; yet he would not put him into the possession thereof, although he were the naturall Father of all the people of God, to the end man might learne, that the possession of [Page 9] the inheritance of Heauen, commeth not by Nature, but by the grace of God: And moreouer, God would not that Moses, the bearer of the Law, should introduce the people in­to the land of Canaan, purposely to declare vnto vs, that it is not by the Law, or by our workes, that wee can come to the Kingdome of Hea­uen.

What then? The charge to bring in the people of God into the promi­sed inheritance, was giuen to Iosu­ah, who was also called Iesus, and a Sauiour, being onely a figure of Iesus Christ. Moses led the people to the borders of the Land, and deliue­red them into the hands of Iosuah, because the law leadeth vs to the Gospell, and is a Schoolemaster to bring vs vnto Christ, chasing vs on our way by threatnings, and repre­senting it vnto vs by shadowes and figures. Man then being so cast [Page 10] downe, and fallen into death, could not get vp againe, but by the onely assistance and grace of God. Hee that did blow vpon the face of A­dam Respiration of life, is he onely from whom man can receiue inspi­ration of spirituall life. For as Epi­phanius reciteth of those that trauai­led by the desarts of Siria, where are nothing but miserable Marishes and Sands, destitute of all commodi­ties; if it hapned that their fire went out by the way, then they lighted it againe at the Sunne, by some deuice; euen so, if man haue suffered the sparkes of diuine grace to dye in him, he hath no other meanes to inlighten himselfe againe, but at the Sunne of Iustice, there to haue reliefe at the Sunne of Iustice, and Father of lights.

The meanes that God vsed to raise man from his fall, is that which he hath declared vnto Adam; The [Page 11] seed of the Woman should bruise the Serpents head, Gen. 3.15. God him­selfe being pleased to be the first E­uangelist; and as Woman brought to man the fruit of death, Woman should bring to man againe the fruit of life, the meanes is, that in the ac­complishment of times, he hath sent his Sonne, his eternall Word, and taken vpon him our flesh, allying by this meanes God with man, making the Sonne of God our Brother, to the end, we might be the Sonnes of God. He hath taken our humane na­ture vpon him, to the end we should participate of his diuine nature; hee hath taken our flesh, for to giue vs his spirit; hee hath made himselfe a stranger here below, to the end wee should be domesticke with God; he which is Father of eternitie was well pleased to haue it so; and hath sent his word amongst vs, to the end we might speake to God with assurance; [Page 12] making himselfe a seruant, to the end we might raigne with him.

By this meanes we haue familiar accesse to God, seeing he hath taken away the rayes from his face, and that Maiesty that would haue ama­zed and astonished vs, shewing him­selfe in a familiar and accessible fashi­on in his Sonne, who is our Emanu­el, that is to say, God with vs.

In stead of the Prouerbe which was vsed in Israell, Wee dye, for wee haue seene God; now we ought and may say, Wee liue, for God hath made himselfe visible and accessible by his Sonne.

The second Person of the Trinitie hath bin imployed in this work: For by what means could we be made the Children of God, but by him who is his onely Son? which bringeth vs to vnderstand that he is the wisedome of the Father; by whom hee telleth vs, that he is the Word it selfe, put­ting [Page 13] all things into order by him, by which he hath created all things? Yet this is not all, for in this selfe­same flesh, he would haue him suffer the paine which wee haue merited, and to satisfie for vs the diuine iustice, as he saith of himselfe, I paid them the things that I neuer tooke, Psalme 69.5. For Iesus Christ had not wher­withall to hide his head, to the end we might haue where to repose our consciences: Hee which is the bread of Life was hungry, to the end, wee might be filled.

Hee is dead, to the end to giue vs life; hauing drunke the Cup of the wrath of God, to the end we should drinke at the Riuer of his pleasures, and as Saint Peter saith, 1 Pet. 2. Verse 24. Hee hath borne our sinnes vpon his Body, vpon the Tree, to the end that being dead to sinne, wee should liue to righteousnesse, by the breach whereof, wee haue beene [Page 14] healed, for saith Saint Paul, Col. 1.19. the good pleasure of the Father, that all fulnesse should dwell in him, and to reconcile by him euery thing to himselfe, hauing made peace with the bloud of his Crosse, &c. Death swallowed him vp, but it was like the fishes, that swallowing the Baite are taken: so Death, in taking Iesus Christ, is surmounted and ouercome by him, for he is life it selfe, and al­so because of his righteousnesse and innocencie death hath no power o­uer him.

There is nothing so admirable as this death, by the which hee hath triumphed ouer the power of Hell, and of the Diuell, by the which God hath punished and pardoned our sinnes, declaring in one onely Action his soueraigne iustice, and his infinite mercy: all the triumphes of Emperours are of no value in comparison of the death of Christ; [Page 15] the life of all men are of no value in regard of the death of Iesus Christ; all the Crownes of Kings are not comparable to the Crosse of Iesus Christ, and all the glory of the world is inferiour to his opprobrie; as it is the ground of our faith, so it is the summe of our knowledge, to know Iesus Christ crucified.

This death taketh away the bit­ternesse and malediction of our own, and maketh it, that although a farre off it seemeth a fantasie which wal­keth vpon the waters, when it ap­proacheth and commeth nearer vn­to vs, we shall confesse that it is Iesus Christ that commeth vnto vs, and haue by the bloud of Iesus Christ, liberty to speake to God, with assu­rance, that not onely wee may im­plore his mercy, but also wee may call for iustice, saying, Lord, thou are iust, and therefore take not two payments for one debt, and correct [Page 16] me not in thine anger for my sinnes, for which thy Sonne hath beene puni­shed. By this meanes the iustice of God changeth nature towards vs, and of iustice iudging, becommeth iustice iustifying, and of iustice which punisheth sinne, it becommeth a iustice which maketh vs iust.

And consider what the Aduocate is, who not onely pleadeth for vs, but payeth for vs; who not onely in­tercedeth for sinners, but of sin­ners maketh them iust: Where is the Phisitian which taketh the medi­cine, and by it healeth his Patient? Hauing so indured death for vs, for vs also hath ouercome death; as the combat of his death is for vs, so the victory of his Resurrection is ours, after the which hee ascended into Heauen, from whence he sendeth his graces; there hee receiueth our soules, which he hath bought with his owne bloud: Hee is our onely [Page 17] assurance in the Kingdome of Hea­uen, to whom wee aspire and tend vnto, as strangers in this world, but domestickes with God; as dying, but heires of eternall life, hauing to resist the Courts of this world, to publique iudgements, to customes receiued, to the ouer flowing of vices and idolatrie; like vnto diuers kindes of Fishes, which alwaies swimme a­gainst the streame, and tend towards the Fountaine; attending his com­ming to iudge the quicke and the dead, and raise our bodies from the earth, to the end, that in body and soule we may raigne with him eter­nally.

Behold my Brethren the substance of the Gospell of Christ, whereof Saint Paul saith, that hee is not asha­med, but glorifieth himselfe, not­withstanding humane iudgements and contradictions, which con­tradictions wee haue to speake of [Page 18] in the second place, and of the meanes wherewith Sathan and the flesh [...]ue themselues, for to make men distaste and be ashamed of the Gos­pell of Christ: for Saint Paul saith, that the Gospell is a scandall to the Iewes, and folly to the Greekes, that is to say, that the Iewes were offended with it, and the Gentiles mocked at it: They were offended to heare spo­ken that God became man, of a cru­cified God, of one that was called the Sonne of Dauid, and neuerthe­lesse he said, he was before Abraham was; They were offended to heare in the Gospell, where the first clause thereof begun with Blessed are those that weepe, and which promiseth af­flictions to those that follow them, as if it had beene to chase away the Hearer; found it strange that Iesus Christ had sent Disciples that were Idiots, to confound Philosophers, poore Fishers for to establish him [Page 19] throughout a Kingdome; also that the Gospell is hidden in tearmes very simple and without eloquence, in a world where humane knowledges were in their height, and humane eloquence was come vp to the top of perfection: these things which seemed to be of so hard digesti­on to humane sence, neuerthelesse being more carefully considered, they are agreeable to wisedome, and the power of God.

For to speake of the humilitie of the Incarnation of Iesus Christ the Sonne of God, we need not thinke it strange although he were so hum­bled, because he was come to satis­fie for our pride; seeing that man had so farre precipitated himselfe in desiring to make himselfe like vnto God; it was needefull that God should make himselfe like vnto man for to saue him; it was needfull that he should become man to dye, and [Page 20] God for to vanquish, and that hee might be infinite in riches, because he was to pay an infinite debt.

As for the rest, be not ye scanda­lized for the humilitie of his Birth; but behold the star that then appea­red, & the Angels that sung, and He­rode who was afraide. If you thinke it strange that he was hungry, of the other part, behold how he fed fiue thousand people with a few loaues; if it be a thing vnworthy for the King of Kings to pay Tribute to Cesar, consider how he caused it to be paid with Fish. Briefly saith the Apostle in the same Chapter, and the fourth Verse, Hee is dead, but hee hath declared himselfe to be the Sonne of God, &c. And his diuine vertue appeared more euidently in his infirmitie, euen as the splendor of a lightening appeareth better during the Night, then at Noone-day.

[Page 21]We haue no cause to be offended that he would haue vs take vp his Crosse after him and prepare our selues for sufferings: For what is there more iust then to be partaker of the afflictions of Christ, seeing we desire to be partakers of his glo­ry? These are faire spots, and an ho­nourable opprobrie for to carry in his Body the wounds of our Lord Iesus. Is it so great a matter to loose our goods for him that hath lost his life for our saluation? to let fall our teares for him that hath lost his bloud? to suffer corporall death for him that hath purchased eternall life for vs? What matter is it to the faithfull, whether hee loose his life by the mouth, or by a wound, if he dye of a Sword, or a Feauer, seeing he dyeth the death of the iust, and that his soul enters into the promised repose, with the Children of God?

Concerning the condition of the [Page 22] Apostles, who were Fishers and Idi­ots, it serueth to make Gods worke more admirable, then did the vertue of the Lord appeare better, when humane helpe failed: To vanquish ignorance by knowledge, is no ad­mirable thing, but to conuince the knowledge of wise men with the simplicitie of Idiots, is a worke which none but God could doe, who in an instant gaue to ignorant men the knowledge of all Tongues, who changed the Barke of the Apostles, into the Church, their Fishes into Men, their Nets into Sermons: and of Saint Paul, who was a Wolfe, in an instant made him a Lambe; and of a Lambe, an excellent Shepheard; to the end he should know that his vocation came not from Men but God.

Concerning scandale taken at the rudenesse and simplicity of the stile of the Gospell, this simple stile is the [Page 23] stile of the Lawes, which should loose their force, if they were written with the flowers of Rhetoricke, be­cause that Kings will not shew their eloquence but their authoritie. Al­so it is not reasonable to apparell a chaste Virgine in the fashion of a Strumpet, nor to clothe heauenly wisedome in fantasticall and humane knowledge.

It may be you thinke, that all this that is spoken, is not spoken but a­gainst Persecutors and Tyrants, or against Pagans and Infidels, who striue to defame the Doctrine of the Gospell. Let vs not abuse our selues: for euen amongst our selues, there are many to bee found that are ashamed of the Gospell of Christ. How few are there amongst vs, that reioyce in the Crosse of Iesus Christ? who lay all their greatnesse at the feete of his Crosse, and glorifie them­selues in his approbic? hold it for [Page 24] certaine, that whosoeuer reioyceth more in his riches, or in his noble­nesse, or in his honours, then in the alliance of Iesus Christ, not estee­ming his true greatnesse to be one of the children of God through Iesus Christ, such an one is ashamed of the Gospell of Christ.

Is it not too true that in Compa­ny, and amongst our pleasures, wee are ashamed of the Gospell of Christ, for at any of these meetings, who is he at any time that prefer­reth any speach of Religion, tending to edification, but if so happen, hee haue any thought thereof, feare pre­sently conuerteth him, least he should be thought to bring in an imperti­nent kinde of wisedome, where men loue better to speake vnciuilly or filthily, or any euill of his friend or Neighbour? which truely decla­reth them to be ashamed of the Go­spell of Christ. But if these people [Page 25] should dwell in a Countrey where they should suffer persecution for the cause of the Gospell, how quickely would they turne their backs on Christ? For he that is ashamed of Iesus Christ amongst his friends, how will he acknowledge him a­mongst his enemies? Hee that in a garden, or in company at Table dare not speake of Iesus Christ, how dare he defend him being tortured, or in the fire? how can he sustaine aduer­sitie, that is thus corrupt in prospe­ritie?

In like sort, when a stormy winde bloweth vpon a Tree that is laden with fruits, and rotten at the heart, it presently falleth: So when the winde of persecution getteth vp, we see presently those which haue their hearts thus corrupted with hypocri­sy, or which hold not of Iesus Christ, but by custome, or for humane con­sideration, how can they stand. And [Page 26] thereupon when I read the History of Martyrs, the vertue of whom, euen at this day sustaineth our vices, who in our Ancestors times haue beene so liberall of their bloud, and so thir­sty for Gods glory; I finde that they dyed more willingly then wee now speake of the Gospell; and that they powred out their bloud more willingly for the glory of God, then we at this day spend our money for his seruice: In such sort, that if any one of those good seruants of God, which haue planted the Church, during persecution, should now come againe, he could not know his flocke, but would be astonished, how in so short a time, they are so much degenerated. He should finde riches encreased, and zeale diminished: more repose, but much lesse vertue. From whence it commeth that the Gospell is become odious, and Po­pery insensibly gotten vp.

[Page 27]The infirme scandalize our pro­phane humour, and impute our vices to Religion, but God grant you long to preserue this peace and prosperi­ty, and preserue your King, vnder whose wise conduct you liue quiet­ly: But you must vnderstand, that the security of the Kings life, is the piety and innocency of his subiects: and the meanes long to preserue that grace which God hath giuen you, is not to abuse it, but to man­nage the time and the Commodity which God hath giuen you, which he hath not giuen to neighbour Na­tions, but hath rather set before your eyes, as it were for example of ser­uitude and obscure ignorance, where­upon Sathan hath powred out a fil­thy smoake, euen out of the pits of the Abisme, whilest that in our owne Countrey shineth the clearnesse of the truth of the Gospell: to the end that by this comparison, you may [Page 28] learne to glorifie God, and not to a­buse and corrupt his blessings with ingratitude.

Out of all this you are to learne two poynts; First, what the Go­spell of Christ is, and next, what it is to be ashamed of the Gospell: Now let vs learne the third, which is the resolution of Saint Paul, by which he glorifieth himselfe in the reproch of the Gospell, and contemneth the misprise of men, saying, I am not ashamed, &c. which is the exhorta­tion he maketh to his disciple Timo­thy, Be not ashamed of the testimony of the Lord Iesus, but participate of the afflictions of the Gospell, accor­ding to the power of God. This holy Apostle knew what the hatred of the world was against the Gospell. Hee knew the Egyptians naturally hated the Pastors, as Ioseph said to his Bre­thren. He esteemed it no shame to doe that which Dauid did; which [Page 29] is to feed the flocke of his Father, principally those which Iesus Christ hath bought with his bloud; and glorified himselfe to be Heralde of the Ministery of reconciliation, ambassadour for Christ, and decla­rer of peace betweene God and men, 2 Cor. 5. and as Saint Paul saint af­ter Isaiah, Rom. 10. Oh how faire are the feete of those which declare peace, which say to Sion, thy king­dome come? He was not ashamed to beare that burthen which hee himselfe had carried. For euen as a King maketh a company of Knights of his owne order, of which order he himselfe is the principall▪ So Ie­sus Christ hath instituted the Mini­stery of the Gospell, of which or­der he himselfe is the chiefe, & hath vouchsafed to participate of the same charge. Hee was not ashamed to publish to men the Diuine Myste­ries, which the Angels themselues [Page 30] admired, and were diligent to be­hold with admiration, euen to the very bottome, as Saint Peter saith: hauing regard to the structure of the Arke of allyance, called the Eter­nall, whereupon the Propitiator was placed, as a figure of Iesus Christ our propitiation: also there were put two Cherubins, hauing their heads curled, and their eyes blinded towards the propitiatory, for to fi­gure out vnto vs the attention of the Euangelicall spirits, and to admire the mysteries of our Redemption in Iesus Christ: whereupon we need not be dismayed, if in the first of Sa­muel the Bethsemites hauing taken away the propitiatory for to looke within the Arke, (that is to say, to approch to God without Iesus CHRIST) were consumed with wounds and mortality.

To be short, our Apostle was not ashamed to declare the mystery of [Page 31] our Reconciliation, which is aboue all other mysteries, euen surpassing the worke of the creation: For if it be an admirable thing that the Crea­tor hath made the creature, it is also a thing much more admirable, that the Creator was made a creature. And as for the goods which God hath giuen vs; so much difference is there betweene the earthly and ce­lestiall Paradise, betweene the Tree of life, and betweene Iesus Christ; betweene those foure Riuers which runne by the Garden of Eden, and these other foure, which proceede from Iesus Christ, which Saint Paul numbreth vnto vs, that he hath been made for vs, Wisedome, Iustice, San­ctification and Redemption; So much difference is there betweene the goods which wee haue lost in Adam, and those which wee haue offered vnto vs in Iesus Christ: In such sort, that I dare say, this fall of [Page 32] Adam, hath beene happy for Gods children, and that there was happi­nesse in this vnhappinesse, and if we had not fallen into death, we should not haue come to so happy a life.

But the principall reason why the Apostle glorifieth himselfe to be a messenger of the Gospell, is, that which he expresseth in this Text, that it is the power of God to saluati­on to all beleeuers, that is to say, be­cause it is the sauing vertue of God, by which hee saueth all beleeuers. For the Gospel is the meanes which serueth to purifie mens harts. Now you are cleane through the Word of God which I haue spoken vnto you, Ioh. 15. As the Spettle comming out of mans mouth makes Serpents dye, so that which commeth out of the mouth of faithfull Pastors, maketh wicked de­sires dye, which are a legion of do­mesticall spirits that hold correspon­dency with the Diuell. It is by the [Page 33] Word of God, which God toucheth the hearts of the repentant, and im­printeth Faith in them. For Faith is by hearing, and hearing by the Word of God. It is a powerfull means which by a sweet violence, and by a necessity vnconstrained, directeth the hearts and draweth them into the way of saluation, by reason of the efficacy, whereof he is called the arme of the Lord, because God by this meanes handleth the soules, and pulleth them out of the power of Sa­than, leading them into the way of saluation.

The Apostle in the fourth to the Hebrewes, compareth it to a two edged sword, because of the double vertue. Ieremy calleth it a fire and a Trowell which breaketh the stones, for it warmeth the hearts with zeale, and tameth the hardnesse thereof. For as God writ with his finger the Law in stone, so he engra­ueth [Page 34] his Gospell in our hard and re­bellious hearts, by the efficacy of his holy Spirit, which is the finger of God. Which I speake of the rather, fearing that some should thinke by their eloquence to giue efficacy to the Word of God; Beleeue it not in any sort: for that vertue com­meth vnto him, and to euery man al­so, euen from the Spirit of God, which giueth it efficacy, without the which the Word of God is but a dead letter, & a tinkling sound in the ayre. We beat your eares, but God toucheth your hearts; we cast the seed, but God sendeth the raine, and maketh the Sunne of benediction light vpon him: He which plan­teth, and hee which watereth is no­thing, but hee that giueth the in­crease.

Who was euer more eloquent then Isay? and his quality also see­med to enforce attention; for hee [Page 35] was of the blood-royall; neuerthe­lesse, he complaineth that he labou­red in vaine, and none would be­leeue in his preaching; to the end that those whom God employeth in this worke, if they would haue their labour to prosper, they must impute all to the blessing of God, and not to their owne industry and sufficiency. Besides, they must looke well about them, and not apply themselues to the proud distaste of their Auditors, who in this Age desire eloquence, more then solidity; who would haue words without matter, and sawces without meate; who would haue their eares tickled, and not their consciences pricked: like vnto a wicked Porter, who will not let an honest man enter in at the gate, be­cause he is not well apparelled.

In the meane while, this is not the way to profit in the Word of God. Doe you thinke with the flowers of [Page 36] eloquence you can perswade a man to suffer Martyrdome? or with fi­gures & faire words, you can comfort a man at the houre of death? Is not the Gospell the medicine of our soules? What auaileth it for the Phisitian to be eloquent, if his medi­cine be wholesome? Is not the Gos­pell the letter of grace and abolition of our crime? then what matter is it in what termes it be written, see­ing that it bringeth vs out of capti­uitie?

God in the Olde Testament com­manded that his Altar should bee built with vnpollished stones, to te­stifie that he loued simplicity in his seruice, be assured of it, that hee that hath most profited in a Sermon, is not he that saith, This man spoke ve­ry well: but he that saith, Oh I haue led an euill life: how farre am I from the rules that this man hath pro­pounded? It is not he that wayeth [Page 37] periods of speeches, but hee that soundeth his own conscience: Those that ruminated were marked for cleane beasts: you shall be cleane and agreeable sacrifices to God, if you ruminate and meditate in your selues the Word of God.

I am certainely perswaded that all my Brethren and Companions in the worke of the LORD would wish with me that we were without words, so you were without vices; and that wee were despised, so God might be glorified. If they would haue efficacie in their Sermons, they must speake with a holy boldnesse, as God speaking by their mouth, that they flatter not sinners, but in good earnest, make them feele their sinnes, without exception of persons, or flattering the great ones.

A rich man is taught no other­wise then a poore. Selfe-same me­dicines serue for little and great. [Page 38] Euen so it is in spirituall medicines. Sermons without reprehensions, are like Swords without points, or Lampes where Oyle is powred in without enlightening of them: To feare to touch the sinner, lest hee should offend him, is a cruell respect, like vnto him that feareth to saue a man that is in drowning, lest hee should hurt his arme, or pull some of his haire away.

These wholesome effects of the Word of God, are not without faith, without which the Word can­not take roote, or fructifie in our soules, as the Apostle in the fourth to the Hebrewes, saith, that hearing of the Word hath not profited them, because it was not mingled with faith. Whereof S^t. Paul also after he hath saide, that the Gospell is the power of God, addeth to euery be­leeuer. This faith is not an histori­call faith, as that is of the Church of [Page 39] Rome, which onely beleeueth in ge­nerall, that all that which is contai­ned in the word of God is true; but it is a faith which hath knowledge added to beliefe; which besides the generall knowledge, applyeth the word of God in particular, not onely saying that Iesus Christ dyed for sinners, but also addeth with Saint Paul, the second to the Galat. Iesus Christ hath loued me, and hath giuen his soule for me.

Neither is it an inforced, or cir­cumuenting faith, by the which they beleeue what the Church beleeueth, or what the Curate beleeueth, with­out knowing what they ought to beleeue, neither wherefore this be­liefe of the Church is the better. One cannot beleeue by Aduocate, neither is a man saued by the beliefe of ano­ther; He that is perswaded that ano­ther can beleeue for him, is in dan­ger that another shall be in Paradise [Page 40] for him. Habacucke telleth vs, The iust shall liue by faith; then he can­not liue by the faith of another.

Also it is not a faith of Miracles, whereof the greatnesse of a graine of Mustard-seede can transport moun­taines, but the greatnesse of a Moun­taine of this faith cannot remoue a soule out of hell into heauen, which chaseth into another, wicked spirits, but cannot chase from it selfe wicked desires; which healeth corporall maladies: in another, but cannot heale his owne soule from spirituall maladies: but it is a faith which receiueth the promises of Iesus Christ with ioy, which imbraceth him as good newes sent from Hea­uen, who applyeth himselfe to the words which the Apostle said to the blinde Man that Iesus called, be of good courage, the Master calleth thee: it is a faith that disburdeneth his sinnes vpon Iesus Christ, which [Page 41] giueth repose and peace to the con­science, which beholdeth the Booke of the Gospell with the same eye that a faithfull husband beholdeth his contract in marriage, or a good Sonne that beholds the will of his Father, who by it is incited to loue God, and to glorifie him in workes and words, iust in his actions, hum­ble in prosperity, patient in aduersi­tie, charitable to the Church, bur­ning in zeale of the house of God.

For without these things, faith is a name without a thing, a shadow without a Body, and in stead of a beliefe, a confusion and spirituall le­thargie: without this faith wee can­not please God, Heb. 11. without this faith, wee make God a lyar, as doubting of the truth of his promi­ses; without this faith wee expose our selues naked to the temptations of the aduersary, for it is a Buckler to beate backe the fiery darts of Sa­than. [Page 42] Be not yee then amazed that the blessings of Iesus Christ are suf­ficient for all; yet neuerthelesse all cannot be saued, because that all haue not faith: for misbeliefe reiecteth the remedies which God presenteth, and ouerthroweth the medicine. This faith ought to be nourished and fortified by prayer, by the hea­ring of the word of God, by holy companies, by all sort of good workes; and although after all that, infirmitie remaineth in you, feare not your saluation, with a trembling hand giue not ouer taking of Almes.

All those which beheld the brasen Serpent, had not their sights equally good, and neuerthelesse were equal­ly healed. God requireth not of vs a perfect faith, but true without hy­pocrisie, and which indeauoureth to fortifie it selfe, and saith as the father of him that was possessed, I beleeue Lord, but helpe my infirmitie. God [Page 43] which hath put these Treasures in a Vessell of earth, which perfecteth his grace in our infirmitie, in time of necessitie sustaineth our feeblenesse, aboue all at the houre of death, there he drieth vp the drops of bloud, he saith to the faithfull soule, feare not, Christ Iesus is besides thee, which sheweth thee a Crowne. The faith of the faithfull cannot be confounded, like the Nodes of Compasses in the middest of the sea remaine vnmoue­able amidst the Tempest, because they gouerne themselues not accor­ding to the windes, but according to heauen: euen so the faith of the faithfull remaineth firme amongst the most rude agitations, because it gouer­neth it self not according to the insta­bilitie of the affaires of this world, but according to the promises of God.

But to the end, that euery one be­ing inuited to receiue this grace, e­steeme himselfe not excluded, by his [Page 44] quality, his kindred, or his condi­tion, Saint Paul addeth, that this saluation is addressed to the Iewes first, and afterwards to the Greekes; leauing vs by this example to gather this generall Rule that Saint Peter propoundeth, Acts the tenth, and thirty foure, God hath no respect of persons: for Iesus Christ by the cal­ling of the Gentiles, hath broken the partition betweene the Iewes and Gentiles; yet neuerthelesse Saint Paul saith to the Iewes, putting the Iewes in the first place, as hauing re­gard to the defence which God made to his Disciples; Goe not into the way of the Gentiles. Whereof also hee said, were sent to the lost sheepe of Is­raell. Following the same example, Saint Paul, Acts 13.46. speaketh also to the incredulous Iewes, It was necessary that the word of God should first haue beene spoken vnto you, but seeing you put it from you, &c. By [Page 45] this meanes, the first haue beene the last, and the eldest Sonne hath beene made inferiour to the prodigall childe returned to repentance.

Then happened that to the Iewes, which happened to Gedeons fleece, which in the beginning was onely watered, whilest all the land besides was dry; but the day after the fleece was dry onely, and all the earth wholy watered; for vpon the Iewes onely in former times, the dewe of the grace of God rained downe, but afterwards it hath so come to passe, that they are depriued of this grace, and other Nations receiued into Gods fauour. For this purpose, the holy Scripture speaking of those which are out of the Church of God, saith, that they are in outward darke­nesse: because in Egypt onely God gaue light to his people, whilest all Egypt besides round about were in­uironed with outward darkenesse. [Page 46] But at the death of Iesus Christ there happened the contrarie: for darke­nesse was onely ouer all Iudea, al­though Tertullian saith to the con­trary, whilest the rest of the earth was inlightned; then at that time, the darkenesse was interiour, and the light exteriour; God signifying by this miracle the reiecting of the Iewes, and reception of the Gentiles, which is a great aduertisement vnto vs: For if they did so with greene wood, what shall become of the dry wood? If the naturall branches haue beene so handled, what will become of wilde branches ingrafted in their places, if we sinne with like incredu­litie? For, hath God bound himselfe alwaies to protect his Churches which abuse his grace, and bring blame vpon the doctrine of the Go­spell? Let vs tremble at such exam­ples, and preuent Gods iudgements by repentance.

[Page 47]It remaineth my Brethren, to ga­ther fruit from this doctrine, for our instruction & consolation. First, this excellencie of the Gospell of Christ, wherewith God declareth his incomprehensible loue in giuing his Sonne for mortall man, for sin­ners, for his enemies, for the slaues of the Diuell, to the end to make them his seruants, euen his friends, and euen his Brethren, a Body and a Spirit with him, and by it, heires of eternall life; so many sweet inuite­ments, which biddeth vs come to him; so many promises to giue vs all that which we shal aske in his Sonnes Name, serueth for the comfort of all consciences that are oppressed with the burthen of their sinnes, to the end, that when the horrour of the iudgement of God, presenteth it selfe before their eyes, they presently turne their eyes towards the sacred blessing of Iesus Christ, towards the [Page 84] bloud of allyance, which cryeth bet­ter things then that of Abell, which cryeth vengeance, but this crieth peace and reconciliation.

If the Conscience take some by the throat, and dragge him before the Iudiciall Throne of God, it will bring forth before God this acquit­tance, sustained with the bloud of the Sonne of God, by which God declareth that he is fully content and satisfied.

If Sathan produceth before God his accusations against vs, and bringeth in a long sedule of our sinnes, say vn­to him, I doe not excuse my selfe, but set downe vnderneath, The bloud of Iesus Christ doth cleanse vs from all our sinnes, 1 Ioh. 1.7. and also these sinnes which thou bringest in against mee, are not my sinnes, but the sinnes of Iesus Christ, seeing hee hath taken them vpon him: as on the other part, his righteousnesse is [Page 85] ours, for hee is our eternall righ­teousnesse, and by the obedience of a Man, many shall be made iust, Rom. 5.19. Hee who is dead for his ene­mies, will he not heare his friends? He that prayed vpon the Crosse for those that crucified him, will he not intercede in his glory for those which put their trust in him? God which vnderstandeth the cry of the little Crowes in their nests, as the Pro­phet saith in the 147. Ps. will he not heare his Children that call vpon him? Should his promises be false, or the death of his Sonne without effi­cacie towards those that beleeue in Iesus Christ?

In the second place, the Ministers of the word of God haue here a faire lesson, for the Apostle exhorteth them; by his example, not to be asha­med, but to reioyce that they are the Ministers of the Gospell of Christ, and to make account of their charge: [Page 50] not because it giueth them occasion to be well apparelled, and plentiful­ly fed with small trauaile, whilest they leaue to others the care of their flocke, which afterwards is often negligently taught and instructed; but because they mannage the Scep­ter of the Kingdome of Heauen, which is his Word, and that God hath consecrated their mouthes to signifie vnto men his holy will.

In the third place, that they re­member the Gospell of Christ which they deliuer, to the end, they mingle not humane inuentions, nor vaine subtilties, nor diuersities of tongues, to establish their know­ledge; if they would haue their prea­ching effectuall to touch mens hearts, & to retaine this power of God to sal­uation to those that heare; and that they offer not to God a strange fire, like Nadab and Abihu; that they remember themselues of the Law, [Page 51] which forbiddeth to sow two kindes of Corne in one field, or to make a stuffe of diuers sorts of matter: God teaching vs thereby, that he will not haue an artificiall mingling in his seruice, and also they must remem­ber that which they preach be the Gospell of Christ. Euen as the Apo­stles which had fished all the night and got nothing; but when at the word of the Lord they cast their Nets, they got great store of Fish: Euen so, if you cast the nets of your sermons by the word of Iesus Christ, and follow his commandements, you shall draw soules vnto you, and see fruit of your labour. If you distribute nothing but the bread of Christ which hee hath put into his hands, you shall perceiue it to increase, and to multiply it selfe in your hands, and the blessing of God to be pou­red out vpon your trauaile.

Seeing that the Gospell is the [Page 52] sauing-power of God, let let vs take heed aboue all, we take not away this efficacie by a wicked life, contrary to our preaching. For as the staffe of Elizeus had not the same vertue in the hand of Gehazi, that it had in Elizeus hand; so the instructions that are in the mouth of a man fearing God, are full of force, but in the mouth of a prophane Minister they haue no vertue at all; and therefore the eternall hath said to the wicked: Wherefore dost thou take my words in thy mouth? And Iesus Christ commanded Sathan to hold his tongue, when he cryed, thou art the Christ, the Sonne of God: knowing that the Gospell in the mouth of the Diuell loseth the authority. For the people will neuer truely beleeue the Pastor, as long as they see him do the contrary, and be like the Trumpets, who incourage to the Combat, and keepe themselues out of the Battaile, [Page 53] or like him thar carrieth the Lantern, and seeth the least. How will you that the people should come to be sober and modest in apparell, to be chast and holy in words, if the Mi­nisters be disordered, sumptuous in apparell, and contemners of the name of God? How would you that the people should be turned from their idlenesse, and from Theaters, and vnchaste loues and lechery, if the Pastor himselfe be giuen to it? Wherefore, as in the time of Heli the sacrificer, because of the sinnes of his Children, the Oblation was not accepted: Euen so because of the vices of Preachers, the people misprise Preaching. For which cause howsoeuer eloquent and lear­ned they be, they cannot escape the Iudgement of God; they shall be like the Carpenters which builded the Arke, and yet were drowned in the floud; or like the Tirrians, Sido­nians, [Page 54] who furnished Salomon with Materials for the building of the Temple, and yet notwithstanding were strangers of the house of God, and his allyance.

In generall Brethren, wee exhort you in the name of God, and for the compassion of the Lord, by the pre­cious bloud of his allyance, by the honour which you haue to be the Children of God, for that you are desirous of Gods glory, and your owne saluation, that you cherish and esteeme the Gospell of Christ, and not be carelesse of this grace of God, to haue made shine in this Country so clearely the clearenesse of his Go­spell; for it is arriued in these quar­ters, that which happened in Ieru­salem, then when the Law was hid­den in the Temple, and they thought it to be lost, it was found againe and came to light: As to the wise men, who reioyced with great ioy at the [Page 55] sight of the blasing Starre which brought them to Iesus Christ: As to Saint Iohn, Apoc. 5. who wept that there was none found worthy to o­pen the booke because of the seales, but afterwards hee was comforted, for that the Lambe of God, which was also called the Lyon of the Tribe of Iuda, came before and ope­ned the booke, to manifest to men the will of God. You are of those to whom it was manifested with most clearenesse, with least trouble and incommoditie: But take heede that you be not of the number of those that Saint Iude speaketh of, who turne the grace of God into dis­solution, and with Gods patience are become idle and negligent.

Take heed that the ease of the world do not make you forget what the Crosse of Christ is. Know that although God exempt you to flie from your Countrey for the Gospel, [Page 56] so it is that you ought to liue like Trauellers and Strangers on the earth; for as much as God exemp­teth you from the Crosse, that you ought to crucifie your flesh, and mortifie euery affection. Although you loose not your goods for Christs Gospell, yet ought you to be ready to loose and to possesse, as not posses­sing, being charitable to the poore, making you friends of vniust riches which will receiue you into euerla­sting Tabernacles.

These things are represented vnto you by your Pastors, with more Doctrine both of grace and famili­arity. But it is good that God bee glorified in euery tongue, and that you acknowledge the ioy and de­light which the Stranger Churches doe receiue of Gods benedictions poured out vpon you, and the vnion which is betweene you in the same Doctrine and vnion of Faith.

[Page 57]The God of Heauen, who hath giuen his Sonne for our Sauiour, poure downe his graces from aboue, vpon your gracious King, & inspire him more and more with holy reso­lutions for the good of his Church; and conduct by his holy Spirit, the Pastors of his flocke; abundantly blesse the people which is chosen for his inheritance, to the end that after hee shall bee serued of you, to glorifie his Name in this world, he may glorifie you in Heauen. Amen.

A SERMON, made before the receiuing of the COMMVNION.

YOV know that in all Contracts of Marriage, there is speach of death: but the alliance of Iesus Christ with vs is a spirituall marri­age: The contract of this marriage, [Page 2] is that which we call the Gospell; a Contract, whereof the Apostles haue beene the Writers, and Iesus Christ himselfe hath sealed it with his bloud. Let it not seeme strange vnto you then, if we speake of death to day, and of the preparation to die, because we are to speake vnto you of a contract of marriage, and of our coniunction with the onely Sonne of the Eternall God.

For these Sacraments which wee administer vnto you at this Holy Table, are kinds of assurances, which serue vs as pledges of the assurance that Iesus Christ is ours.

Now although the consummati­on of this marriage, shall not fully be made but in the kingdome of Hea­uen; and that no man can enter in but at this gate, which is called death, which in times past was the gate of Hell, but Iesus Christ hath altered and transported it from that [Page 3] place, and hath made it the port of Heauen; from whence it followeth that no man can thinke of Iesus Christ and our coniunction with him, but he must also thinke of death.

There is nothing more neerely conioyned together, then the pro­mises of life, and the preparation to death: it is impossible for vs to thinke of Iesus Christ, but presently we must thinke that by his death, he hath taken away the bitternesse and malediction of death, like vnto that wood that being cast into the water of Mara, it maketh it sweete and wholesome. It is impossible to loue Iesus Christ as wee ought, but presently this life must needs be­come vnpleasant, which hindereth vs from going to him, vntill death put an ende to our banishment, and bring vs neere vnto his presence.

Know then my Brethren, that these benefits, by which God ma­keth [Page 4] you liue, teacheth you happily to dye; and with this foode of life also teacheth you the preparations and consolations to die. You haue not meanly profited, if at your going away from the Sacrament, you say with Simeon, Lord, now let thou thy seruant depart in peace, according to thy Word: For mine eyes haue seene thy saluation: and if you carry from hence a full confidence, it will make you victorious against the terrours of death, for if you haue this saluation which Simeon speaketh of, it will bring you vnto a great peace of conscience, which is a beginning of that peace whereinto Simeon de­sireth to enter.

Of this (my Brethren) you easily conceiu what the Text meaneth, for although it seemeth not to speake of the Holy Supper, yet it is not very farre from the meaning thereof: be­cause that this Sacrament renueth [Page 5] vnto vs the Contract of marriage, and that the promises which are heere propounded, are certaine re­medies and preparations against death.

Whereof the Ancients were ac­customed to send to the sicke, from the Holy Table, and at the same time of the action and administrati­on thereof.

This Simeon who dyed when Ie­sus Christ was borne, who being full of yeeres, waited with impatience the comming of Christ Iesus, to the end to raise himselfe from the senti­tinell, and to set his soule at libertie; teacheth vs with what firmenesse, we ought to attend death, and with what desire to receiue him.

The life of man is not long la­sting; some commeth weeping, some commeth in labour, some with paine, and the abiding is so short, that man ordinarily dyeth then, when hee [Page 6] hath but newly learned what it is to liue.

Iacob said that his dayes had been short and euill, although hee liued vntill he was a hundred thirtie and three yeeres: how short are ours then, who rarely come to the halfe of that age, and neuerthelesse sleepe and sorrow must likewise be taken away; for in that time we liue not? and most people die in the flower of their age, with their Candle extin­guished before it be halfe burnt out.

The Holy Scripture calleth death, the way of all the earth: it is a na­turall debt, which if a man should deny, it were as much as pleading a­gainst his owne deed: to striue to be exempt, is to desire to be exempt from the generall Law, and to desire, that God for the loue of thee, should change the Lawes of the world, and make for thee another humane na­ture.

[Page 13]When death commeth it is in vaine to say any thing; as Pope Gre­gory saith in his Dialogues, of one whose name was Stephen, that tolde Death being sicke, he was mistaken, and it was not he. The Pagans who haue made Altars and seruices to vices and sickenesses, to feare an euill happe neuer adressed any to death, because they were assured that shee was alwayes inexorable, and will entertaine no tearmes of composition.

This necessity being so strong, and examples so frequent in such sort, that although we daily bury our neighbours, and carry and accom­pany to the earth the one halfe of our selues, yet wee looke another way both in minde and heart, still holding on the same course wee haue beene accustomed vnto, as if wee should neuer dye. For our designes, wee make large liued, and taske our [Page 8] selues to establish our Name vpon earth, spending & lauishing out the time, as if we had but ouermuch: still taking out by handfuls, out of the sacke, with an assured presump­tion, neuer to be empty. We would haue long life, to loose it: as if wee should accuse God, that it is too long, because we employ it in things either vnprofitable or wicked. If any man in company speake of death, it shall be esteemed trouble­some, vnfashionable, and imperti­nent, as if there were neuer any vse of such thoughts. Yet being truely considered, there is no thought or meditation so necessary: It is better, saith Salomon, Eccles. 7. To enter in­to the house of sorrow, then into the house of ioy; From hence is deriued the placing of Churchyards round about the Churches, to the end that men may passe by the Graues be­fore they present themselues before [Page 9] God: that is, to thinke and medi­tate well of death, before wee come to looke for life, and that first wee must acknowledge our selues mor­tals and sinners, before we can come to implore the grace of God. There is a great accord betweene the feare of God, and the remembrance of death: for the thought of death ma­keth vs feare God, and the feare of God comforteth vs against death. This thought disposeth vs to liue well, because the day of death is the day when wee must make our ac­count to God. As Death shall finde vs, so shall the last day iudge vs; For it will be too late to speake for our selues vpon the gybbet; it will bee too late to iustifie our selues, when we are encompassed with Gods an­ger; it behoueth therefore to make our peace whilest we haue time, and to fortifie our selues with faith a­gainst the terrours of Gods Iudge­ments; [Page 10] let vs mannage the time, and liue as the faithfull die; that is, liue as we would haue wished to haue liued, when we must die; this pre­paration maketh a man couragious: for what can he feare that feareth not death? whosoeuer hopeth for death, shall not feare the sorrows of life; The threatnings of a Tyrant threatning death, are promises vnto him: He will shorten the sorrowes of the faithfull, hee will open the doore of the prison of his soule to set it at liberty. To thinke to loose a Man that feareth God in killing him, is like him that in anger throw­eth a Fish away into a Riuer to drowne it: for it is there where it liueth, and in that death it findeth life.

This holy seruant of God Simeon, carefully prepared himselfe, because he hath not onely attended death, but also runne before to meet it by [Page 11] the way. For hee knew well hee should die, so soone as hee had seene Iesus Christ: and no soo­ner had hee heard tell that Iesus Christ was borne, and carryed to the Temple, without delay or detra­cting the time with himselfe, in say­ing, although he be borne, yet I haue time enough to see him without ma­king any great haste; and I shall re­ioyce to see him great: The desire to prolong life neuer came into his minde: but without let or staying at all, goes before Iesus Christ: that is to say, before death, although that Iesus Christ was the Prince of life: he attendeth not vntill he be entred into the Temple, but meeteth him at the doore, with ioy imbraceth him, and humbleth his olde age be­fore the infancy of Iesus Christ, and desireth to dye, seeing that hee hath seene the beginning of the King­dome of God, which was all hee [Page 12] could see vpon earth: for to him­selfe he saide, is Iesus Christ come so farre, from the very highest Heauens to visite me, & wherfore shoul-not I goe before him? and how sweet will death be now vnto mee, hauing seene him who is come to take away all malediction?

You may say peraduenture, that this good man made too great haste: first, for it was sufficient for Christi­an constancy to attend euils with­out hastening them, and to forbeare vntill they fall of themselues. Se­condly, that it is a losse for the Church, that such a holy man as Si­meon, should bee taken from the world, whose life was an edification to the Church. Thirdly, and that he abandoned his wife and his chil­dren, in hauing no more care of them and his family. Fourthly, and in conclusion, that Death is an euill which Iesus Christ himselfe, as man [Page 13] feared, hauing prayed that the Cup might passe from him; and S^t. Peter was dragged to Martyrdome, after a sort, against his will.They shal lead thee whither thou wouldest not. Ioh. And Iesus Christ wept for the death of Laza­rus, although he had resolued to raise him vp againe. First, to this I answere: the faithfull ought not to run to death, but we ought to follow when God calleth: Now God called Simeon, and by the promise which was made, that he should not dye vntill he had seene the Messias, hee knew that his houre was come. Se­condly, many say that the death of a holy man is a losse to the Church. I answere, that God preserueth those that he will employ for the seruice thereof, as Iesus Christ said when the Souldiers held him, If you seeke for me, let these goe; for he would employ them: if he meane to take any away, he will find other meanes to perfect his worke. Moses did [Page 14] bring the people out of Egypt, and led Israel forty yeares, euen to the very border, and conquered some part of the land beyond Iorden, yet dyed euen at the very entrance thereof: but God raised Iosuah, to whom he gaue strength to effect it. Dauid had proiected the building of of the Temple, and gathered toge­ther the materials, and made choise of the place, but God would not that he should lay the foundation, but ordained Salomon for that worke. It is the worke of God, to the which hee prouideth workemen alwayes according to his prouidence. Third­ly, may another say, but he abando­ned his wife, his children and fami­ly. This which seemeth to be a kind of cruelty, is farre better then all cle­mency, that smothereth all naturall affection to obey God, which was the cause that made Abraham reso­lute to sacrifice his sonne, which [Page 15] made the Leuites draw their swords against their brethren and kindred, for to obey the commandements of God. Simeon at his death was re­solued to obey him, and to refuse his family, to follow God: Besides, hee knew his family in this affliction wanted no consolation, for it might comfort and arme it selfe with these considerations.

How vainely would we resist the will of God, and kicke against the prickes? God is wise, and doth all for the best, and for causes onely knowne to himselfe. Life is not gi­uen vs in propriety, but lent vs; the Terme is not according to our de­sires, but according to his ordinance: We make vp our account amisse, and thinke we enioy our life as if it were our owne; or else we doe not looke that God should take it way so soone: by which meanes the most of the sorrow proceedeth not from [Page 16] the nature of the euill it selfe, but from our selues, and our carelesnesse, and want of attendance. The Holy Scripture saith thereupon very well, That hee hath rendred his spirit: & Dauid saith, I render my soule in­to thy hands, for thou hast bought me. What would this word of render my soule signifie, but onely to shew vnto vs that God demaundeth no­thing but that which belongeth vn­to him? as Saint Luke 12. saith, To morrow shall thy soule be asked for, and principally those whom Iesus Chirst hath bought with his blood and precious sufferings. When hee calleth vs away, hee doth like the buyer, that would haue that hee paide for: And wee ought to say with Dauid, I render my soule into thy hands, for thou hast bought it, and hast bought it, not to enrich thy selfe, but to better it.

It will be well done in our dolours [Page 17] and domesticke sorrowes to looke vpon others, and to behold the ru­ine of their Countryes and Cities: So many battels, where fifty thou­sand men haue beene slaine; where so many Cities haue beene de­stroyed; where Kings haue beene slaine in the middle of the Army, or amiddest their triumphs: and wee shall finde our owne miseries indif­ferent tollerable in comparison of theirs, hauing cause to accuse our selues of delicacy, liuing but too effe­minately, especially, when we come to beholde the wounds of the Church, the forepast massacres, with the executions & burnings of so ma­ny faithfull people in the Kingdome of Sathan, vnder the which the Church breatheth so hardly: then I say, if we be disposed as we should be, we will be much more grieued with such a generall misery, then with our owne particular: for it is [Page 18] but of small importance to haue do­mesticke euils in our owne house, in comparison of the miseries that the world doth suffer. It is a small mat­ter when God taketh one of his ser­uants from the world, in comparison of the streetes when they runne with the blood of the faithfull, massacred by blasphemous and bloody vil­laines. You who are constant in publike afflictions, where God is blasphemed, wherefore should you be carelesse in particular, that dwell where Gods name is called vpon? wherefore should you be so sensible for your domesticall grieuances, and so insensible of the wounds of the Church? If any sorrow more for the losse of their owne, then for the affliction of the Church, I say, his teares is cruell against the Church, and it is a signe of his little zeale to the glory of God. When Sathan holdeth the Church by the throate, [Page 19] we should be glad to comfort it; Yet in the affliction of our familie, wee grow so passionate, that we reiect all consolation; although with drie eyes, we can be content to see for the publike good, millions of people thronging downe to Hell: and if God take away from amongst vs a soule hee loueth, or if he take away a wife, or a sonne, or a husband, then we loose all constancy, and our fa­shion is to murmure against him?

It is very necessary that these do­mesticke sorrowes be mastred by a greater power, and that the zeale to the house of God may command vs and possesse vs, as Dauid in the 66. Psalme, saith, The zeale of thy house hath eaten me. Aboue all we faile in our Teares; for when we haue seene a friend die that was deare vnto vs, and seene him die the death of the righteous, with a holy ioy, and goe out of this world, like one that go­eth [Page 20] out of prison, that is to say, with cheerefulnesse, and assurance of sal­uation; yet neuerthelesse wee make too much lamentation for him, which is wrong to Iesus Christ, as if his children were with him in misery; it is also a wrong to the de­ceased, for if wee should but taste a few drops, and behold but the sparkles of the glory and content­ment which they receiue with God, we would say, our teares are iniu­rious; and wherfore should we enuy their repose? Doubtlesse if our tears could bring him againe, we ought not, to doe it; for they would say, Wherefore hast thou troubled our rest, and brought our soules againe into this filthinesse, and put vs againe into the combat, after the victory? They had rather that we would pre­pare our selues to goe to them; and that we will thinke they are not lost, but gone before vs; and let our [Page 21] chiefe worke bee to prepare our selues to dye, instead of mourning for them: and turne our mourning, with a holy feare, into a holy care, and deepe contemplation. And in­deed the reason why God so soone taketh from vs those we so much affect, is, that hee would haue a pledge of vs in taking the one halfe of our selues vnto him, to the end we may so dispose of our selues, that he may also haue the rest, and that all our desires may runne that way; in so much that there be nothing in the house, nor in the chambers, nor moueables, nor bookes, whereof the dead was owner, but that it may aduertise vs to be dissolued, and in good time, whilest it is day-light to dispose of our Soules, euer thinking to goe the same way, and to follow that currant.

These thoughts ought to change our sorrowes and desires, and turne [Page 22] our mindes from the memory of euils past, towards the blessings to come; and to change sadnesse into hope, and forepast euils into aduer­tisements to come. Yet notwith­standing I find it sometimes very fit to be sorrowfull, but with such a kinde of respect, as it be alike for those that are without, as for those that are at home. When God ta­keth any that was an example of vertue, and that was of speciall worth in the Church, we ought to say God is angry, hee maketh a breach in his house: this world was vnworthy of so great vertue; it pre­sageth our miserie; as the death of Iosias was presently followed with the Captiuity of Babylon; or like the death of S. Augustine, after which presently succeeded the ru­ine of the citie where he was Bishop. For the life of this good man, stay­ed the iudgement of God, and was [Page 23] a kinde of Rampart to the Church. Also Elizeus althogh he were old & feeble, & hauing nothing but a staffe to vphold his weaknesse, yet neuer­thelesse it serued Israel for an entire Army; which is called by King Io­ram, The Chariot of Israel disarmed, and his men of War: As if he should haue saide, that by his death Israel was disarmed, and all the force it had quite taken away. For euen as we see Swallowes remoue their yong from an olde house that is like to fall; euen so the soules of the Saints flie from this earth here below, before the ru­ine thereof. This kinde of dolour is healed with feare, and the euill that one feareth, is cured by amend­ment of life: and the death of the faithfull shall then greatly profit, if with the sorrow we learne to forme our selues by the example of the de­ceased. I thinke good Brethren that such thoughts as these, possessed the [Page 24] kindred and friends of Simeon, by which they were not onely comfor­ted in his death, but also instructed and edified.

But as for Simeon, how doe you thinke he prepared himselfe to dye, and with what resolution did he goe before? His prayer to God suffici­ently sheweth, when hee saide; Lord, now let thy seruant depart in peace, Note well what hee saith, Now, without asking any delay: He was prepared for it long before, ha­uing nothing else to doe in the world, but to die. Like a Ship at Anchor, which is already rigged and trimmed, attending onely the wind, at last it came, and that winde was the Messias.

Hee is not the first seruant of God nor the last, that desired to die; Eli­as before him, 1 Kings 19. said to God, he was sorry to see the Idola­trie of Israel; It is enough O Eternall, [Page 25] now take my soule, for I am no better then my Fathers: And after him, Saint Paul, Phil. 1. I desire to be dis­solued and to be with Christ: And in another place; I desire to dye, and to be with Christ. The end wherefore Simeon desired to dye, was to enter into peace: He calleth death a peace or a repose, as Isaiah saith, The iust is dead, hee shall enter in peace; they re­pose vpon their beds, whosoeuer shall haue walked before him; and so the spirit of God saith, in the 14. of the Apoc. Blessed are they that dye in the Lord, for they Now, saith the spi­rit, rest from their labours. Also death is called a peaceable sleepe: as in the 2. of Iohn, Lazarus our friend slee­peth, but I goe to awake him: And Saint Stephen slept after he had said, Lord Iesus receiue my spirit. Daniel 12. saith, That many of those that sleepe in the earth, shall rise to eternall life. It is the language of Heauen, [Page 26] the stile of the heauenly Court, and the saying of the word of God, to call sleepe that which we call death; from whence it commeth, that the Church-yard, where the dead are 1 buried, is called a Resting place, or a sleeping place. For, first of all, euen as we put off our cloathes before we goe to sleepe; euen so our soules go­ing 2 to rest, put off our bodies. Se­condly, if we sleepe quietly, we must put off all care, and lay it vnder the Pillow; euen so to dye quietly and peaceably, wee must put off all care and earthly thoughts, and hauing disposed of our House, as God said to Ezechias, for the best Will you can make, leaue your Soule to God, who shall not be more rich, but you shall be more happy. Himselfe dying, left his Purse to Iudas, his Body to the earth, but left his Soule to his Fa­ther: for of that was his onely care.

3 Also euen as those that are sober, [Page 27] and liue orderly, sleepe with quiet­nesse; but disordered people, and Drunkards, rest with terrour and griefe, euen so shall they dye peace­ably and religiously who haue so li­ued; but those that haue liued disor­derly, and like Swine, are in danger to dye wofully and lamentably.

And euen as the King Assuerus, 4 when he could not sleepe, called for his Chronicle, that after the reading thereof, he might take rest; so ought the faithfull, during their liues, exer­cise themselues in the reading of the holy Scripture, which is the History and the lawes of the hand of their Father; and to sleepe thereupon in a peaceable and sweet death.

And as in sleepe, the body is vn­moueable,5 but the soule moueth and exerciseth: so whilst the Body remai­neth in death, the Soule liueth to God, and followeth the Lambe, fil­led with the fulnesse of the presence of the Lord.

[Page 28] 6 And as one may obserue of those that sleepe very soundly, yet if they be but called by their Names, they will rise vp in astonishment: so Ie­sus Christ at the last day shall call all the faithfull, and they shall suddenly awake, and come out of the Graue: euen as he raised Lazarus when hee did rise, after hee had called him by his name.

7 We may also say, that after sleepe we finde refreshment, & our strength renewed; so after death our strength shall be renewed, with another kinde of vigour, then euer we had before.

8 Briefly, as the profound sleepe of Adam, brought him forth a Wife: so our death will bring vs neare vn­to Iesus Christ our true Espouse, who marrieth vs in Righteousnesse and Mercy: for there is nothing but peace in Heauen, & in earth nothing but confusion. Neare vnto the earth are Windes and Raine, and heat af­ter [Page 29] colde; but high vp in the ayre, nothing moueth: So what peace must that be in Heauen, where the King of peace himselfe raigneth, and where the blessed spirits ioyne their Songs and affections to praise & serue God with a holy Harmony?

Of the peace of the Blessed, the faithfull feele here a kinde of taste, which is the peace of Conscience, gi­uing them repose euen vpon the tor­ture, which sustaineth Martyrs, & ma­keth them easily digest pouertie and misery, by the inward contentment they feele in the loue of God, to be reconciled vnto him through Iesus Christ. For euen as a man that is in health, will sleepe vpon a Bench, but he that is sicke of the Stone, cannot rest vpon a Bed; euen so the tranqui­lity of conscience maketh a man con­tent, amidst the incommodities of this life, but the wicked in prosperi­tie finde no rest. Doe you thinke it [Page 30] strange that Iacob slept quietly, albe­it he had but a stone for his Pillow, seeing that God spoke to him slee­ping, and shewed him the gate of Heauen opened? I thinke Ionas had more rest in the Whales belly, then Iezabel in her bed, or Nabuchadnez­zar vpon his Throne; whereof the Apostle in the 4. of the Phil. calleth the peace of Conscience, the peace of God, and saith, that it passeth all vn­derstanding. Whereupon I gather, that if the first Pastes and sparkes of eternall peace surpasse all vnderstan­ding, how much more then the full repose, and full peace with eternall contentment? The faithfull seruants of God hauing but halfe dipped in the end of the finger into this Hony, as Ionathan did, had their eyes en­lightened, and with this sweetnesse ouercome the bitternesse of death: and Saint Paul, before he dyed, tasted of this glory, being rauished in spirit [Page 31] into the third heauens; when hee came to speake of these things, hee said, that these are things which is not lawfull to expresse: and putting his finger in his mouth, glorifyeth himselfe in his infirmities and in his approbriousnesse for the name of Christ. And Dauid in the 80. Psalme, asketh in this life al the contentment that a man can haue in this world, in asking, That God would shine vpon him with the clearenesse of his face: and yet this clearenes commeth from a-farre: It is but like a little Raye of the Sunne shining through a little hole, into a darke plaee; what will this be then when the day shall shine all out so cleare, and that God will shine clearely vpon vs so neare, that he will shew his face vnto vs, which no man did euer see and liue, as God saith to Moses? Many giue money for olde Coines, and the formes of the buildings of auncient times, but [Page 32] how much would a man giue to see the persons of those times? and how much more would a man giue to see Abraham, Isaack, Iacob, Dauid, the Prophets, and the Apostles? To see the least of them, you would trauaile a thousand leagues; and how much more then would you giue to see all, to see them all, and all free from sinne and infirmitie, such as they are in the Kingdome of God? And how much more then aboue all the rest, to see this Iesus Christ, which is declared in the word, and figured by the Sa­craments; who hath suffered all euill for vs; who descended vpon earth for to raise vs vp to heauen; who took vpon him our flesh, to cloathe vs with his holy spirit: who made him­selfe the sonne of Man, to make vs the Children of God, who suffered death to giue vs life; who daily re­ceiueth our prayers, presenteth them to God, sendeth his Angels from a­boue, [Page 33] and maketh his blessings dai­ly fall downe vpon vs? your eyes see it: which is declared vnto you a­mongst the troubles and throngs of this world, you see it in the peace which Simeon did waite for.

Truely we doe but lightly esteeme these things: a humane spirit mo­ueth but with one wing; we haue a greater desire vnto it, then capacity to vnderstand it. For wee ought to be more occupied in keeping on the high way to come to this peace, then in the contemplation of the excellen­cie thereof: We shall know it one day; now let vs striue, onely, to tend that way.

This thought putteth another in­to my minde, and maketh me admire many persons, who know and be­leeue these things, and yet are not once moued therewith; who know­ing the truth, being in their decrepit age, and in the bed of death, yet not­withstanding [Page 34] feare to confesse God for the displeasure of men: they would willingly say with Simeon, Lord now let thy seruant depart in peace: but the feare of men hindreth them from making their peace with God: what hope they for, or what feare they in this world? who for an houre of life, that they yet haue in this world; would lose eternall life? who to please men in dying, would displease God after death? There is certainely besides hardnesse and rebellion, a blindnesse and an eui­dent folly.

Some will say, this peace is to be wished for, & I aspire to it euen with all my heart, but the way to come thereto is very hard to finde out, the passage to death is dolorous & feare­full, and Sathan lyeth in Ambush euen in the way; and all the feare, and feeblenesse, and sorrow that is there, is purposely placed to intrap [Page 35] a man in such extremitie: it is a good thing to be dead, but a grieuous thing to dye.

I confesse that death is very terri­ble in nature. Men care to dye, when they can deferre it no longer: Many cut off Legges and Armes to saue the rest, and are very glad so to liue with the one halfe of their body; there are many troubled with the stone that resolue to be cut; and although the combat be great, yet they hope to e­scape; but if they were assured to die, they would resolue to be twenty yeares tormented: Neuerthelesse he saith, that death is not so terrible as they make it, principally to the faith­full, which are prepared for it: It is not death that is so grieuous, but the things thereto belonging.

He that feareth God, hath where­withall to sustaine him in these trials: for it is then that God assisteth all those that call vpon him, call vpon [Page 36] mee in thy necessitie, and I will heare thee: and what greater Necessitie can there be then death? Hee that giueth his Angels charge to defend those that liue in his feare, how can he abandon those that dye, calling vpon him? Hee that openeth his eye ouer the prosperity of the wick­ed, can hee haue his eare shut to the sighes of the good that call vpon him in their extremitie? and although Sa­than espie him, the Angels watch o­uer him, to whom our defence is com­mitted; and besides, Sathan is en­chayned with a chayne, both great and strong, which is called the pro­uidence of God, hauing his Head wounded to death; and the souldiers that he setteth to assaile vs, which are sorrow and the figure of death, their Armes and weapons are no better then strawes and pinnes, against the faith of the faithfull.

Some say the Diuell appeared to a [Page 37] dying man, and shewed him a Parch­ment that was very long, wherein was written on euery side the sinnes of the poore sicke man, which were many in number: and that there were also written the Idle words he had spoken, which made vp three quarters of the words that hee had spoken in his life; together with the false words, the vnchaste words, and the words of iniurie; afterwards came in rancke, his vaine and vngodly words; and lastly, his actions; dige­sted according to the Commande­ments: whereupon Sathan said, Seest thou? Behold thy vertues, see here what thine examination shall be: Whereunto the poore sinner answe­red, It is true Sathan; but thou hast not set downe all; for thou shouldest haue added and set downe here below, The bloud of Iesus Christ cleanseth vs from all our sinnes; and this also should not haue bin forgotten, That whosoeuer [Page 38] beleeueth in him, shall not perish, but haue euerlasting life: there are none so feeble as the Diuell, nor so coward­ly when he is to assaile a true Christi­an: onely name Iesus Christ, and hee flyeth a way: for he wayteth but for the day when hee shall be bound in chaynes, and cast into the bottom­lesse pit, which made him say to Ie­sus Christ, art thou come to torment me before my time? And he praied Iesus Christ that he would not send him into the Abisme. If we haue the eyes of Faith open, we shal not need to feare death, but outface her, & make our selues familiar with her; for shee annoyeth none but those that shee surprizeth; and we likewise loue her like one that openeth the Prison doore to those that are in durance: Euen as if the Children which come out of the Mothers wombe, should haue some reason, they would not weepe, but reioyce to come out of [Page 39] such a noysome and obscure place to see the Sunne: Euen so if our soules were instructed as they ought to be, and had true reason, they would not be sorry to goe out of the prison of the Body, to come into the light of God: for this issue is another Byrth, whereof we ought not to be amazed, if it be done with some sorrow: it is a meanes to enter into the light. For in the auncient Church, the day of the celebration of the death of the Martyrs, was called the day of Natiuity. Let him feare death, who hopeth not for life: let him feare death, who would not goe to Iesus Christ: let him feare death, that is a slaue to his Belly, and to gormun­dizing: but as for me, Christ is gaine to me to liue and die. Euen then when Iesus Christ was resolued to dye, Pe­ter disswaded him, but Christ reply­ed, Get thee behinde mee Sathan; e­uen so wee checke the flesh, which [Page 40] filleth vs with feares; for it knoweth nothing of the things of God.

Now you see death, which was common to vs, is now become fauou­rable, she is nothing fearefull but in shew, for life is hidden vnder the I­mage of death: as if one should send vs a faire present, by a deformed Blackamore; so God by the hand of hideous death, presenteth vnto vs the heauenly life. It is that pale & terrible Horse, which is spoken of in the 6. of the Apocalyps, which is called Death, wherupon we must get vp to goe to God: It is the passage of the Red sea, which is very fearefull to walke a­mongst the swelling waues that hang ouer the head: but by that, God opened the passage to the promised land. It is the Lyon of Sampson, out of the car­rion whereof, they got Honie, as Sampsons companions said, That out of that which was bitter, came forth sweetnesse: Indeede there is nothing [Page 41] more bitter then death, when it is accompanied with the malediction of God: when it carrieth with it a terrour of conscience, an oppression of heart, a trembling of the soule, when it feeleth it selfe summoned to appeare before the iudgement seat of God; but these things being taken a­way, death is sweet and blessed: for Iesus Christ hath borne our maledi­ction, and hath suffered all the deeds of the Iudgement of God, nothing now remaining, but onely so much euill as is needfull to open the gate, for the soule to depart and be at li­berty: and this little sorrow that must be endured, is not long lasting, wonderfull little in regard of our sinnes: light in comparison of the torments of hell which we haue de­serued: light, in comparison of the sufferings of Christ Iesus: light in comparison of the infinite glory, and eternall waight of heauenly glory [Page 42] which stayeth for vs: flesh is feeble but the spirit of God fortifyeth: it mightily suffereth vnder sorrow, but an Angell dryeth vp the droppes of bloud, and Iesus Christ sheweth the Crowne.

You may say vnto mee, This is true: but wherefore is it that God will haue the death of the faithfull so full of dolour? It is because hee will haue vs feele sinne still to dwell in vs, seeing wee perceiue the effects doe shew it: also hee will by these sor­rowes, make vs feele what the grace is that he hath done vs, in deliuering vs from eternall death; seeing that our death is an easie, short, and sweet death, in comparison of euerlasting torments; he would haue vs in dying, pray ardently: which sorrow serueth to inlighten our prayers, quickned with the violency thereof, and enfor­ced by Necessity: he knoweth, that one cannot come out of an euill, with­out [Page 43] euill; he will not haue vs enter in­to this peace without combat and re­sistance.

All this good commeth by Iesus Christ, who by his death hath taken the malediction from ours: who hath changed our sepulchres into Couches, our death into a peaceable sleepe, and of the entry into Hell, hath made it the entry into Para­dise. Shall we feare to enter into this prison after him. Or to enter into death, where he leadeth the way, and holdeth vs by the hand? I am, saith he, the resurrection and the life, whosoeuer beleeueth in mee, although he be dead, shall liue.

This is the cause also why Sime­on, after he desired to dye, and cal­led death a peace, and a repose, com­meth to the cause of this assurance that is to say, to Iesus Christ, whom he calleth the saluation of God, let (saith he) goe thy seruant in peace, [Page 44] for mine eyes haue seene thy saluati­on, that is to say, the sauing health which thou offerest vnto vs, and the onely meanes which thou hast ordained to saue vs.

For it is he which is our Iesus, because hee saueth the people from their sinnes: It is he that God hath ordained for a propitiation by the blood of the Grosse, and there is no other name vnder Heauen, by which we can possibly be saued: He is the Prince of life, because we draw from him, as from the fountaine of life, euen as the foure first dayes of the Creation, all was wholly light of it selfe, but the fourth day God created the Sunne, whereto he confined and placed all that that he had of light in the world, that it might after­wards flow from the Sunne: euen so all life is inclosed in Iesus Christ, to the end that going to him, wee may draw out of his fulnesse.

[Page 45]And euen as the Virgine vestals of the Pagans (from whence pro­ceedeth the Nunnes of these times) had a continuall fire, which if it hap­pened by any mischance to goe out, they might not giue it light againe but only from the Sun: so our Natu­rall clearenesse, and our life being ex­tinguished by the sinne of Adam, we cannot kindle againe, but at the Sunne of Iustice, which is our Lord Iesus Christ, to whom belongeth that which is said in the 36. Psalme, The Fountaine of life lyeth in thee, and by thy clearenesse we see clearely.

It is saluation which is propoun­ded in this Table, which is Iesus Christ, now offered vnto you. Sime­on embraced him in his armes; but you imbrace him by faith: Simeon saluted his birth in his infirmity; but you adore and contemplate him in his glory: Simeon came to dye besides his Cradle, but you are [Page 46] made aliue by his kingdome: Come neere vnto him with repentance, re­ceiue this meate with faith, digest it with carefull meditation of the ex­cellency of saluation, make this sal­uation fruitfull, and of sweet odour, by your good works, that dogs and swine come not neere to eate vp chil­drens bread, & prophane this holy Table. I call them swine that wal­low in the mire of their filthy plea­sures, who serue their belly more then God, who liue of Gods gifts, and looke not from whence they come: like swine that eat Acornes, and neuer looke vp to the Trees.

I call them swine likewise, who do no good to any, till they be dead, who giue nothing whilest they are aliue, and liue basely to dye Rich. I call those dogges which are in­iurious in words, who murmure a­gainst all men, who byte the re­nowne of their neighbour, who [Page 47] barke against God blasphemously, and would wrong them that re­proue and instruct them; who after a little leauing of their vices, returne to their vomitting againe. With this company, I ranke those that are negligent in participating of the ho­ly Supper, as an impertinent thing, and loue not to declare the death of the Lord, contemning the happy helpes which God hath ordained to strengthen faith.

Such people make their owne In­ditements; and in abstaining from the Lords Table, acknowledge themselues vnworthy to be of his Houshold: they will not receiue the body of the Lord, and the Lord will not receiue their soules: they con­temne his Table, and they shall not enter into his Kingdome. As much or more are they to be blamed, that know themselues stained with these things, and yet not touched with [Page 48] repentance, come without a holy purpose to doe better hereafter, to take the Sacrament, which is life and saluation to the faithfull, but poyson and death to the vnbeleeuer and im­penitent. Doe you come to receiue the Sacrament of the Lord with prophane hearts? Come you to take with hands full of Vsury and rapine the Body of the Lord? Come you with riots and quarrels to receiue the assurance of your peace with God? or with pride to declare the death of the Lord, which is the mi­racle of Humiliation? or to please men with curious apparell, where onely your innocency ought to ap­peare before God?

But for you that are broken-hear­ted, and displeased in your selues, this Table is prepared: Doe not say, I am too great a sinner to come neere it: for that is the cause where­fore thou oughtest to come neere: [Page 49] for the more one is sicke, so much more need is there of the Physition. Iesus Christ is not come to saue the Iust, but to call sinners to repentance: onely be displeased with your selues to haue offended God, and desire to amend and to doe better, and aske helpe at Gods hands to assist you to this Combat. He is sufficiently acceptable to God, who is displea­sed with himselfe. He is of the most perfect, who acknowledging him­selfe Imperfect, seeketh his perfecti­on in Iesus Christ; whose righte­ousnesse is imputed vnto vs. The faithfull will haue fallings and weaknesses, but he will alwayes re­turne againe; Hee will reioyce in trembling, Psalme 2. He will gather on in his way in stumbling; He will say, I beleeue, but helpe my vnbe­liefe.

This Sacament is a meanes to su­staine this feeblenesse, a restoratiue [Page 50] for spirituall failings, a succour to a combatted faith, to the end that you representing this saluation and this grace, you say I am lost and misera­ble, and haue merited death, but be­hold God calleth me, and offereth me his grace, and Redemption; hee is no mocker, and his vocation can­not be frustrated, yet neuerthelesse I goe bathed with the teares of a holy sorrow, powring at his feet this precious liquour of repentance; and I doe assure my selfe, hee will haue mercy vpon mee, because he hath so promised: I trust in his promises a­midst my afflictions, and for all my sinnes, I feare not but to find a full Consolation.

And so I goe on my way, saying with Simeon, Lord, now let thy seruant depart in peace, for mine eyes haue seen thy saluation.