A Pattern for Women, Sermon 2
The laſt words of that holy and learned father Ierom, who died the 96 yeere of his age, Anno Dommi 422. tranſlated out of Latin: and tranſferred hither as moſt a uaileable to ſtir vp true Piety, and to mortifi. worldly Vanity, and to prepare to a comfortable departure.
WHen the time of his death was now come, through a hot burning-Feuer, he willed his ſonnes to come together about him, whom like young-plants hee had eſtabliſhed from their youth vp-ward. Whoſe mourning, when his graue countenāce beheld, through piety, and mercy being moued a little while hereat, hee ſighed in his Spirit, and weeping, lifting vp his eies, he ſpake thus: O my ſonne Euſe bius, why doſt thou ſhed thoſe vnprofitable teares, is it not a vaine thing to ſhed teares ouer the dead? What man liuing is there that ſhall not ſee the diſſolution of this mortall body? Dareſt thou ſpeake againſt that, which the Lord hath once ſpoken, and thou haſt heard, ſeeing thou knoweſt, that no man can reſiſt his will? Now I beſeech thee (O ſonne) walke not according to the fleſh, ceaſe to weepe, ſurely the weapons of our warfare are not carnall. Then with a merry countenance, and chearefull voice hee ſaid vntounto the reſt: Let ſadnes ceaſe, let mourning bee put away, let there be one voice of ioy amongſt you all: for behold the acceptable time, behold the day of iubilation, and of gladneſſe aboue all the daies of my life, in which the faithfull Lord according to his word, doth open his hand, that he may call backe (to the ſupernall Countrey recouered by the pretious death of his owne ſonne) my ſoule hitherto in baniſhment in the priſon of this deth, for the guilt of my forefather Alam. O moſt dearely beloued ſonnes, doe not hinder my ioy, doe not ſeeke to keepe from the earth that which helongeth vntounto it. For ye ought, as the Miniſters, and houſhold Seruants, and friends of God to aſpire after ſpirituall things, that yee may be an example vntounto others. Why doe yee, that are ſpirituall poure out thoſe ſo many vnfruitrull teares? Let the remembrance of ſinne make you alwaies to weepe, bee as ready to weepe, as you hauehave beene to offend. Weepe if any man dieth in ſinne; for, if when a wicked man ari ſeth from death by repentance, the Angels reioyc. in heauen; ſurely if any man, that hath bin good, dyeth in ſin, the Angels ſorrow. But bewaiſe not me, as one dying, but reioyce with mee, as one touching the hauen of ſaluation. What is weaker than the miſeries of this life, which is compaſſed bout with ſo many troupes of ſorrowes and paſſions, as that there is almoſt no houre, wherein any liuing man whatſoeuer may paſſe free from ſorrow? If the rich man bee preſſed on eueryevery ſide with feare, leſt hee ſhould looſe, that which he doth poſſeſſ; if the poore man be neuer it reſt, that hee may get …iches; if a good man doth on this ſide feare the daager of the Deaill; and on that ſide, leſt the ſhip of this mortall body ſhould ſuffer ſhipwracke in the ſea of this world; and no age, or ſex, or condition doth paſſe free from ſorrow, as long as it remaineth in the miſery of this life. If ye know any thing in mee an hinderance to my iourney, ſorrow. Alas how many of thoſe, that ſaile through this great, & ſpacious ſea, (in which are ſo many diuers kindes of enemies wreſtling togither, according to the quantitie of ech ones ſtrength) after much happineſſe in ſayling, after many victories, thinking euen now to obtaine their wiſhed for end, hauehave come in this very houre into the ſnare of perditict by ſome diabelicall ſuggeſtion? Alas, how many doth both life and ſame here recommend, ouer whom, by the onelyonly conſenting vntounto ſinne, cruell death, and ruine hangeth? Therefore, whilſt yee liue, feare (ô brethren); the feare of the Lord is the beginning of wiſdom; our life is a warfare vponupon earth, he that ouercommeth here, ſhall be crowned elſe-where. Whilſt wee are coucred with this skin, v.e hauehave no complete victorie. If our forefather had feared, he had neuer fallen. Preſumption of a mans ſelfe is the beginning of all euils, and he that feareth not, doth preſume vponupon himſelfe. How can any man laden with gold goe ſecurely amongſt theeues? What other thing doth our Sautour teach vsus, but to feare, when he ſaith Watch for yee know not at what houre the theefe will come. S. Peter ſaith,1 Pet. 5. Be yee ſober, brethren, and watch, bicauſe your aduerſarie the deuill goeth about like a roaring lion, ſeeking whom hee may deuoure. No man dwelleth ſecurely amongſt ſerpents. He which is more holy, and more wiſe, let him alwaies feare more, for he which is higher, if he falleth, receiueth the greater fall. A choice one is the Deuils prey, he careth not for taking the wicked, becauſe they are his owne already. That wiſe man Salomon fell, and his Father Dauid, a man after Gods owne heart. Feare (O brethren) againe I pray you feare on eueryevery ſide, for bleſſed is the man that feareth the Lord: if tents bee pitched againſt him, his heart ſhall not be afraid, if warre riſeth vp againſt him, herein he ſhall hauehave hope. The perfect feare of the Lord caſteth vaine feare out of doores. LoueLove hath no vaine feare, louelove and the feare of God are one, which the Prophet conſidering crieth out and ſaith:Pſal. 26. Settle thy feare within mee. Who is there amongst you,Pſal. 98. that deſireth to ſee good daies, let him come hither, and be inlightned, and his face ſhall not be confounded. He that feareth the Lord ſhall doe good things, and his ſoule ſhall dwell in good, and his ſeed ſhall inherit the Land. For the Lord is a ſure ſtay to thoſe that feare him; and he will declare his will vntounto them: If ye doe any good, take heed, that ye feare. Many do good things, whoſe fruite the deſire of the praiſe of men doth ſteale away. There were tenne Virgins, and yet halfe of them were ſhut out of heauens doore. Alaſſe how many are at this day regenerate by holy baptiſme, and hauehave the name of Chriſtians, for whom it had beene better, that they had neuer beene? For the paines of hell, which the Pagans ſhall ſuffer, are farre leſſer, then the paines of wicked Chriſtians. I would to God, that the greater part were not ſuch. The ſhip that is cuery where ſound is drowned by one little hole. Men hauehave gone out of the way in this large wilderneſſe, ſome ſubmitting their neckes to the yoake of couetouſneſſe; others, like moſt filthy ſwine, being held in the filth of luxury, others occupied about the wreſting away of things vnprofitable: whence it commeth to paſſe, that the vſe of reaſon being caſt away, they doing like brute beaſts are made like vntounto them, and hauehave not found the way to the new Citie Ieruſalem. Such a mans way is an hundreth fould ſtreighter, then it is thought to be, and yet it is large to all ſuch as truly feare. Chriſt promiſeth to come to the Ceuturion fearing, but denieth to come to the pettie-King preſuming. All doe not truely obey the Goſpell. The time ſhall come, ſaith the Apoſtle, wherein men will not ſuffer wholeſome doctrin. Many preach, but all doe not preach the truth. They binde the hearts of ſimple men in ſinnes. They binde heauy burthens in the leaſt ſinnes, and paſſe ouer greateſt ſinnes winking with the eie. There is a falſe Doctour, a doubtfull ſword: on the one ſide he cutteth with his example, and worke; on the other ſide he ſmiteth and killeth with deceitfull, and wicked words. How ſhould the fire gine cold, and the water heate, how ſhould the ſtone go vpward, and how ſhould the filthy man preach chaſtly? And if he doth preach, what profit commeth hereby to the Hearers? What can hee that heareth ſay, but why doſt thou preach with thy voice that which thou denieſt with thy worke? He that ſpeaketh well with his tongue, and liueth ill, damneth himſelfe. Behold the Pſalmiſt ſheweth, how acceptable ſuch preaching is vntounto the Lord. To the Sinner, ſaith God,Pſal. 50. Why doſt thou declare my righteouſneſſe, and takeſt my word into thy mouth, ſeeing thou hateſt to be reformed? Many read great things, and learne hard things, diſpute ſubtilly, and ſpeake finely, that they may be honoured of the people, that they may be counted maſters of the common ſort, and yet doe nothing. If ye beleeue experience, beleeue me, the holineſſe of life doth more moue the hearts of men, then fine ſpeaches. Be Doers, and ſo preach: doing without preaching preuaileth,Math. 7. but not preaching without doing. God hath not ſaid, hee that preacheth the will of my Father, but he that doth it. I diſpraiſe not preaching, but onelyonly in thoſe, that doe not the things, which they preach. A Teacher of ſubtile wordes onelyonly, and not of workes is a certaine light breathing into the eares, and a ſmoake ſoone paſſing away without fruite. Vnderſtand (ô brethren) vnderſtand what I ſay: he doth much better, that preacheth and doeth, then hee, that doeth, and preacheth not. If I onelyonly doe good, I profit my ſelfe alone: but if I both preach and doe, I profit my ſelfe, and others alſo: According to which it is ſaid; They which inſtruct others in righteouſneſſe ſhall ſhine as the ſtars for euer, and euer. For Preachers are a light to inlighten with their doctrine hearts dimme, and blinde by reaſon of the cloud of ſinne, and that with the light of Chriſt, that ſhineth in darkenes. They are alſo for the ſeaſoning of the word, which is the food of the ſoule, when it is ioyned with good workes. The dutie of preaching is inioyned eueryevery one that knoweth; if he be a Doer. Yea that I may ſay more, hee that knoweth, and doeth onelyonly, and teacheth not others ſhall giuegive accompt to the Lord therefore. For ſeeing, according to the Apoſtle Iohn, He that hateth his brother is a murtherer, and he that hath this worlds goods, and ſeeth his brother in neede, and yet ſhutteth vp his bowels againſt him, hath not the louelove of God in him: How much more is he a Murtherer and without the louelove of God, who ſeeing his brother out of the way, and oppreſſed with deadly ſinnes, and yet knowing, how to doe it, doth not Miniſter vntounto him the word of doctrine? Feare O ye Rectours and Teachers, to whom the Lord inioyneth the duty of preaching, that we ſhould miniſter vntounto his people the word of the Lord. For looke, how many die in their ſinnes, through your example, or negligence, ſo many will the Lord require at your hand. For by how much the higher yee be in degree, by ſo much yee ſhall be tortured with the greater torments. Ye are not Lords, but ſhepheards. There is one Lord, and one cheife Shepheard, which knoweth his ſheep, and will require them at your hands. Alas how many are this day in the Church, not Shepheards, but Hirelings, to whom the ſheepe of Chriſt doe nothing pertaine? Moreouer, that I may ſpeake truelie, and as themſelues know, they are rauening Wolues, which teare and diſperſe the ſheepe. Certainely nothing is worſe, nothing more abominable, then when they ſcatter the ſheepe, which ought to keepe them. Alas what is done at this day by ſome, not ſhepheards of the Church, but Deſtroiers, which are not the leſſer part? They doe vnſatiablie deuour, euen like hell, the goods, and labours of men, and doe not onelyonly not reforme them, from their ſinnes, but euen they themſelues doe draw them to things vnlawfull, either by their owne negligence, or by their moſt wicked inſtruments, or by their vngodlie workes in ſuch ſort, as that I muſt needes ſay, if God ſhould leaue them being ſuch vnpuniſhed, hee ſhould be no longer God. And therefore as I hauehave often ſaid (my moſt deare ſonnes) ſerue the Lord with feare, and reioyce before him with trembling, lay hold vponupon his righteouſnes, leaſt yee periſh from the right way. Taſte, and ſee, how ſweet the Lord is. The rich hauehave wanted, and beene hungry, and ſuch as hauehave ſlept here in their riches, and pleaſures hauehave found nothing; but ſuch as ſeek after the Lord, doe want no good thing. I hauehave bin yong, and now am old, yet neuer did I ſee the righteous forſaken to the end, nor his ſeed wanting bread. Be yee followers of pouerty, that ye may be his followers, who when he was in the likenes of God vpholding all things by the word of his power, in whoſe houſe are riches, and glory, yet he abaſed himſelf, taking vponupon him the forme of a ſeruant and was borne poore, and penurious, and was more than poore, and penurious, all the time that hee liued here, and died moſt poore, and was buried: whereupon, The foxes, ſaith he,Luc. 10. hauehave holes, and the birds of the ayre neſts, but the Sonne of man hath not whereupon to lay his head. He alſo biddeth the Apoſtles not to carry ſcrip or ſatchell; and he aduiſed the yong man to ſell ſuch things as he bad, and to giuegive to the … it is impoſſible … and in riches, and to … Chriſt. Is there …, There riches be … is more …? Doe not all euils a…e out of pride as out of one roote? For when a man is made rich, and the glory of his houſe is increaſed, doth he not wax proud? and if he be proud, are not his wayes euer polluted? and then the rich man ſitting in ſecret with his riches, doth deuiſe how he may ſlay the innocent. His eies look vponupon the poore, and he layeth wait in ſecret, that he may catch him, as a Lion in his den, ſaying in his heart, God hath forgotten, he hath turned away his face, and will neuer ſee. But when the Lord through patience doth vſe more delay in executing iudegment, he is more full of anger, and therefore hee is an hundreth times more to be feared, when he doth patiently tolerate euils, than when he doth haſtily puniſh. For God doth ſometime ſuffer the good to be vexed of the euill, and of the proud, ſo that they make long furrowes vponupon their backs, & continue in their wickednes. But though the Lord ſeemeth a litle to forget the poore, yet he will not euer forget to be mercifull: for he is the helper of the fatherleſſe, and the protector of the poore; he reſiſteth the proud, and giueth grace to the humble. He breaketh the arme of the ſinner, and wicked one, and heareth the deſire of the poore, and iudgeth the cauſe of the fatherleſſe, and of the humble, that the proud man vponupon earth may not exalt himſelf any more. Wherfore (my moſt dearely beloued ſonnes) if ye will be poore, be humbled vnderunder the mighty hand of God, that yee may not looſe thoſe things, which yee doe. Pouerty is no whit acceptable vntounto God without humilitie. Hee choſe rather to take fleſh of bleſſed Mary for hir humilitie, than for any other vertue. For as out of the onelyonly root of pride all euils do ariſe, ſo out of the onelyonly roote of humilitie, all good things are bred. Learne of our Sauiour, who being gentle, and humble in heart, abaſed himſelfe for vsus, becomming obedient euen to the death of the Croſſe. For which cauſe I ſay vntounto you, if ye will be humble, be obedient to eueryevery humane power for Gods cauſe. He is not obedient, but negligent, who expecteth to be bidden the ſecoud time it is ſaid, that Peter, and Andrew at the voice of one bidding left their nets, and all that they had, and followed the ſteps of the Lord. True obedience alwaies wiſheth in nothing to follow a mans owne will, but the will of another. For Chriſt left this for an example vntounto vsus in his laſt ſupper, when hauing waſhed the feete of his diſciples, he ſaid vntounto Peter, that vnleſſe he would yeild vntounto him, he ſhould hauehave no part with him. Wherefore (my moſt beloued ſonnes) as yee hauehave one name, ſo hauehave one wil, and one will, for it is a good and pleaſant thing for brethren to dwell together in vnitie. Let no man be greater, or leſſe amongſt you, but after the example of Chriſt, let eueryevery man be greateſt in humility. Let the greateſt amongſt you in humility become a fellow to the leaſt, when he doth well, but when he ſinneth, let him lift vp himſelf againſt vice through the zeale of righteouſnes. Neuer make any couenant with ſinne, let a man be loued ſo, as that his vice may be hated. It is a great ſigne of louelove to reproue a man in all the leaſt offences. Vaine humilitie doth oftentimes much hurt. It is no true humilitie to ſuffer vices by holding a mans peace. Cry out, ceaſe not, lift vp thy voice as a trumpet, ſaith he to Eſay, tell my people of their ſins: and I would to God, that eueryevery creature could cry out againſt ſinne, becauſe that, although the ſinner doth not feare God, he would yet be afraid of men. The negligence, and vaine humilitie of the ſhepheard makes, that the Wolues can bee bold againſt the Lambes. Looke not vponupon the countenance of the mighty, for there is no acceptance of perſons before God. Do in all things that which is iuſt, ye muſt rather obey God than men. If yee conceale the truth for feare of the mighty, do yee not conſider in your ſelues, that your righteouſneſſe doth not exceede the righteouſnes of the Scribes and Phariſees? Do not honor a rich man more than a poore man, vnleſſe he be better: Yea, that I may ſpeake truly, honor rather a poore man; for in a poore man doth ſhine the image of Chriſt, in a rich man the image of the world. We all come from one roote of fleſh, we are all bred members of one another in the ſame body, whereof the head is Ieſus Chriſt. What honor then hath the rich and mighty man merited more than the poore man? Peraduenture, becauſe he is rich and mighty; but if it be thus, why do wee preach, that the glory of the world is to be deſpiſed? Surely I thinke, that no man is to be honoured for the vſe of euill things. If thou honoureſt the rich more than the poore, thou preferreſt the world before God, and if thou loueſt any thing in the world more than God, thou art not worthy of God. GiueGive, I pray you, the things of God, vntounto God, and the things of the world vntounto the world. Let goodnes eueryevery where be honoured, let wickednes be eueryevery where diſgraced. But becauſe I am ſpeaking of thoſe that do glory in their fading riches, and of thoſe, that are proud of a certaine nobilitie of the filthy fleſh, which is ſoone to returne to aſhes, and of vaine, and light power and dignitie (for they are lifted vp by the blaſt of ſome fooliſh titles, and doe tread others vnderunder feete through contempt, and by this they thinke, that they obtaine that glory, which the Lord hath prepared onelyonly for the humble, and for the contemners of this world) what ſhould I ſpeake of them, as it is meete? woe to you that haſten to the kingdome of heauen through the way of riches, ſeeing that it is eaſier for a camell to goe through the eye of a needle, than for a rich man to enter into the kingdome of heauen. Theſe are not my words, but the words of Chriſt; if this ſentence be reuocable, Chriſt is no more God. The heauen and the earth (ſaith he) ſhall paſſe away, but my words ſhall not paſſe away. Bewaile (ô ye miſerable Nobles, and Potentates) the titles of vnſlable fortune, becauſe yee are blinded with the fumes of the honours, and falfe dignities of this world, when as the threed of your brittle life ſhall peraduenture be cut off this night, and ye ſhall be tormented in hell, more than others, world without end, liuing in continuall dying. Yee are not amongſt the labourers in the world; yea ye do not onelyonly not indure labour with men, but ye doe not ſuffer the laborers to liue; therfore ye ſhall be ſcourged not with men, but with deuils. For by how much your glory, and ioy hath bin the greater in this world, by ſo much the greater puniſhment is prepared for you in hell. We confeſſe, that Chriſt choſe twelue Apoſtles, amongſt whom Bartholomew onelyonly was of noble deſcent, and Matthew only was rich, before that he was receiued into the Apoſtleſhip, the reſt were poore fiſhermen. Now heare wherfore I hauehave related this. If Chriſt be true, and all, which I hauehave heard out of his mouth he true, amongſt ſuch kinde of men, ſcarſe one of a thouſand is to be ſound fit for the kingdome of heauen. But ſuch of them, as doe not beleeue mee, ſhall after a ſhort time feele it, when they are placed in torments. Yet ſome man blinded from the light of the truth, will now maruaile: to whom, if hee would aske mee hereabout, I would anſwer. Do we not beleeue, that a man is damned for one ſinne? and if it be ſo, how can he be ſaued, that liueth in an hundreth thouſand ſins? But what other thing is the rich man, fed with the ayre of fading honour, but a rotten veſſell full of all ſins? Where is couetouſneſſe? where is pride? Is it not in the rich, in the noble, in the great ones? Are they not alſo theeues, which doe violently prey vponupon the hire of the poore? and preſſe them downe, and kill them? who dowicked things out of the plenty of the Lords houſe, which they hauehave receiued, that they might giuegive to the poore? Certainely they adde to ſuperfluitie in dyet, ſuperfluitie in apparell, hauing no regard to the poore, that dye through cold & nakednes. They reare vp pallaces, and great buildings, that they may be ſeene, when the poore dye in the ſtreets. They prouide feaſts often for other rich men, that they may fill their bellies with moſt delicate diſhes, when the poore periſh through ſamine. What other is their life but ſinne? if the belly be filled with ſuch plenty of meate, is not ſurfet at the doores? And what ſhould I ſay more, when the tongue of eueryevery man would faile in telling the thouſands of ſins, which they do? Neither do they acknowledg God, vnleſſe it be by dreame; neither do they thinke, that they ſhall dye, as I ſuppoſe: for he that thinketh that he ſhall dye, and that God ſhall iudge him, doth not eaſily fall into ſinne. He is verily ouer weake, and miſerable, that hath not the remembrance of theſe things. Therfore to ſpeake truly, if they did acknowledge God their iudge, and beleeued, that they heard, they would at the leaſt wiſe not ſinne ſo ſecurely. Why doe theſe moſt milerable men goe to the Church to be preſent at diuine myſteries? whether that they may behold the countenances of faire women? this is their meditation, preaching, and knowledge of God. If they looke into Gods law, it is but, that trauailing by ſea, or by land, they may gather money to themſelues, and their children by often watches, and diſtractions of minde, that they may be the firſt in changing their ſuites, through the wonderfull inuention of the workeman. But miſerable men, what do yee, doe yee not conſider, that you deſtroy your bodie before the time, and ſlay your ſoule? whence come weakneſſes, & ſo vntimely deaths, but of the much plenty of meats, and of the often vſe of women? Doe ye thinke to mocke God? yee doe certainely mocke your ſelues: for the body yee forget the ſoule, and ye deſtroy both bodie and ſoule before the time. But delay not to do, what ye do; change your garments often, leſt your Nobilitie ſhould decay, if any man ſhould exceede you, that ye may receiue ſhame and confuſion in hell. Where ſhall your feaſts, where ſhall your delicare diſhes then be, where your coſtly wines, mixt with honey, and ſpices? Banquet, and be drunken, for yee ſhall do no more ſo after death, but being in hell torments, yee ſhall with the rich man deſire the leaſt drop of water, and ſhall not obtaine it. Take your comfort in ſurfets, fulfill your pleaſures, ſowe in corruption, that of corruption ye may reape that ſentence, which the iuſt iudge will giuegive in the great day of iudgement, ſaying, Goe yee curſed into heli ſire, prepared for the Deuill, and his angels. O ſtenle heart! that doſt not feare, that ſuch a doome hangeth ouer thy head, for the ſlender comforts of this world. If thou lookeſt for that day ſo terrible and cruell, wherein thou ſhalt giuegive account, not onelyonly for thy ſurfets, and vaine apparell, and drunkenneſſe, and of thy time loſt, but alſo of eueryevery euill thought, why art thou not amended? Why doſt thou wretch deferre from day to day to turne vntounto the Lord? why doſt thou not now repent thee of thy ſinnes? Behold, death maketh haſte, running night and day, that it may teare thee in peeces: behold the Deuill maketh haſte to catch thee: behold thy riches ſhall faile thee; behold the wormes waite for that body, which thou doeſt nouriſh ſo daintily, that they may gnaw vponupon it, vntill ſuch time as being receiued to the ſoule, it may togither ſuffer endles puniſhments. Why doſt thou ſeeke comfort by vanities, wandring in the by-waies of this world? Thou canſt not finde true riches, and glory, and pleaſant things here, becauſe they are not: but if thou ſeekeſt for true ioyes, haſten to that heauenly glory, for which thou wert made. There doubtleſſe are thoſe true ioyes, which the eye hath not ſeene, nor the care heard, nor the heart conceiued. Let goe (I pray thee) fading, & momentanie things, and ſeeke things euerlaſting. But why doe I ſpeake of theſe men, that will not ceaſe from ſinne, through louelove and feare of God, or for the terror of death, and torments following after, but are grieued, if they cannot doe the wicked things, which they deſire? Woe, woe vntounto yo… wretches, that laugh here, for yee ſhall mourne; woe be to you, becauſe yee deſire theſe temporall ioyes, yee ſhall ſuffer, though moſt nilling, the paines of hell. Behold, ye hauehave but a litle time remaining, fill vp the meaſure of your wickedneſſe, that all the wrath of God may come vponupon you. Enioy this ſhort time in ſports, drunkenneſſe, and dancings, and wantonneſſe: let not your time bee ſpent without theſe. Why delay you, whilſt yee liue, gather for your children riches, honors, preferments, increaſe your nobilitie, and name, that your children alſo may fulfill that, which ye hauehave done, that yee may altogither ſuffer the greater tortures in hell. But ſome man will ſay, the Lord is good, and mercifull, and receiueth in mercy eueryevery ſinner that commeth vntounto him. This is true indeede I confeſſe, the Lord is better, than he is thought to be, he ſpareth, as is meet, eueryevery one, that commeth vntounto him. Is he not a moſt kinde God, that tolerateth ſo great iniuries done vntounto him by ſinners, giuing them ſpace to amend? But thou muſt know this, that as he is kinde in forbearing ſo he is iuſt in puniſhing. But ſome man, perchance, will ſay again; he which hath done euill all his life, becomming penitent at the very point of death, obteineth pardon of the Lord. O how falſe an opinion, and how falſe a meditation is this? Scarce one of a hundreth thouſand, whoſe life hath bin alwaies ill, hath found this fauour at the Lords hands. A man begotten, and altogither nouriſhed vp in ſinne, which hath neither ſeene nor knowne God, neither hath bin willing to heare of him, neither taketh notice of his ſins, nor what repentance is, being altogither bound vp in ſecular buſineſſes, whom the ſtrait of forſaking his ſonnes preſſeth, whom weaknes paineth, whom the ſorrow of riches, and temporall goods now about to be loſt ſhaketh, when he ſeeth, that he cannot enioy them any longer, can ſuch a man make repentance acceptable vntounto God, who would not repent, if he did thinke, that he could be healed? I may verily conclude truly, that he which doth not feare to offend God, whilſt he is young, and ſound, ſhall not be found worthy in death of the Lords pardon. What repentance is that, which a man receiueth only, becauſe he ſeeth, that he can liue no longer? who, if he ſhould recouer from his ſickneſſe againe, would become worſe than he was before. I know no meane monyed men, who hauing repented them in their extremide, hauehave waxed well againe in bodie, and worſe in life. I hold this, I thinke this to be true, and hauehave learned it by manifold experience, that he atteineth no good end, that hath alway led an ill life, which hath not ſeared to ſin, but hath alwaies liued in the vanities of the world. Pretious (ſaith he) in the ſight of the Lord, is the death of his Saints, and moſt accurſed the death of the wicked. And therefore (my beloued ſonnes) gird your ſelues with power, be ye mighty ſonnes, and feare not the ſlender power of the rich & mighty here, in the doing of righteouſneſſe. For he, that ſuffereth for righteouſneſſe is bleſſed, and if he ſuffereth death, he is more bleſſed. If thou deſireſt to hauehave life through Chriſt, feare not death for Chriſt: for thou canſt not indure thoſe things for Chriſt, which are worthy of the glory to come, which ſhall bee reuealed, when our glory, which is from aboue, ſhall appeare. Let him not looke for a reward that doth not labour; the name of a Chriſtian alone doth not ſuffice, but if thou beeſt a Chriſtian, imitate Chriſt. Hee hath in vaine the name of a Chriſtian, who followeth the Deuill. He is no Chriſtian, but an Antichriſt, according to that of Iohn: Ye hauehave heard that Antichriſt commeth, & now there be many Antichriſts. Wilt thou therefore reigne with Chriſt, then ſuffer with Chriſt. If Chriſt, the Lord and King, who hath a name aboue all names, ought to ſuffer, that he might enter into his glory, what hope haſt thou to enter without paines? O how fooliſh are we, and ſlow of heart to beleeue? We will here paſſe our time in pleaſure with the world, and afterwards reigne with Chriſt. Seeing the maſter entred naked, ſhall the ſeruant expect to enter being laden with the ſuperfluitie of apparell of gold and pearles? He was full of faſtings, this man of ſurfets and ryotings: he died vponupon the croſſe for him, this man ſleepeth vponupon a delicate bed. Shall ſeruants do that, which the Lord doth not? The Lord promiſeth his kingdome to the ſonnes of Zebedee, if they could drinke the cup, that he ſhould drinke. Be yee wiſe, come hither, and heare me, and I will tell you the things, which I hauehave heard and knowne. It is good to cleaue to the Lord, and to walke, as he hath walked. Euen as Chriſt hath laid downe his life for vsus, ſo we, if need be, ought to lay downe our life for the truth, which is God himſelfe. He that loueth his life in this world, ſhall looſe it. Chriſt hath ſuffered for vsus, leauing vntounto vsus an example, that we ſhould follow his ſteps. Let him not thinke himſelf a Chriſtian, which doth not finde himſelfe ready to die for Chriſt Let the miniſter of Chriſt follow Chriſt. Anſwer me (ô thou man) which art a Chriſtian onelyonly in name and in word: doſt thou hold and preach the faith of Chriſt? this is a good thing, but where be thy workes? faith without workes is dead. Let mee tell thee truly, thou which praiſeſt Chriſt with thy word, and not with thy worke, doeſt indeed denie who if thou didſt beleeue his ſayings, thou wouldſt at the leaſt be afraid, and bluſh to commit ſinne. And if thou doſt beleeue, and doſt euill, thou art to be puniſhed an hundreth fold more. Is not the ſin, which is done out of malice infinitely worſe, than that which is done out of ignorance? The Angell ſinned, and the man ſinned, the one could finde pardon, the other not. For what cauſe? the Angell ſinned out of malice, man ſinned out of the Deuils ſuggeſtion. Where vponupon ſay I, thou doubtleſſe canſt hauehave none excuſe, if thou ſaiſt that thou ſinneſt by the Deuils ſuggeſtion, euen as he did, becauſe thy ſuggeſtion is not like vntounto his. He knew not yet, what the Deuils ſuggeſtion meant, neither how greatly ſinne would diſpleaſe: but thou knoweſt well, and beleeueſt, as thou ſaiſt, and yet cōmitteſt ſo many thouſand fins? And what ſhall I conclude? they that are ſuch Chriſtians beleeue him in word, and lye vntounto him with their tongue, but their heart is not right with him, neither hauehave they faith in his teſtament. If any man loueth Chriſt, if any man be a true Chriſtian, & ſpecially a Prieſt, in whom, as it were in a glaſſe, perfection doth ſhine, he muſt deny himſelfe, that he may be altogither dead vntounto the world; becauſe that vnleſſe a graine of corne falling vponupon the earth, dieth, it remaineth alone. He wandreth in the way, that haſtens to goe by riches, and delights. It is a ſigne of manifeſt damnation to follow the pleaſures of this world, and to be beloued of the world. The Lord doth often correct, and chaſliſe thoſe, whom be loueth. If ye muſt glory in the world, glory willingly in your tribulatious, and aduerſities: for Chriſt promiſed theſe vntounto his Diſciples, whom he loued euen vntounto the end, and that in ſigne of his chiefe louelove, when in his laſt ſupper he ſaid, Ʋerily I ſay vntounto you, yee ſhall waile, and weepe, but the world ſhall reioyce. Reioice (my moſt beloued ſionnes) when the world hateth you. Deſire to ſuffer contumelies, and reproaches of men, becauſe ye ſhall be bleſſed, when men ſhall curſe you, and perſecute you, and ſay all manner of euill againſt you falſly for the ſonne of mans ſake. Know, that ye are not of the world, for if yee were of the world, the world would louelove his owne. Thinke it all ioy, when ye hauehave many reproaches, and oppoſitions in the world, knowing that euen out of theſe doth ariſe valour, and patience, and patience hath its perfect worke. Virtues are tried by patience, euen as gold by the fire. He that hath other virtues without patience, carries gold in earthen veſſells. In your patience onelyonly (ſaid our Sauiour) ye ſhall poſſeſſe your ſoules. Valour is ioyned vntounto patience, a patient man is of a valiant minde, and he which is penitent, and valiant, may ſecurely hope for the good things of the life to come. Keep patience in your minde, and whilſt yee hauehave time exerciſe it in your workes. For patience is a couering whereby our ſhip ſaileth ſecurely in the ſtormes of this world, what winde ſoeuer bloweth, without any feare of danger. Let reproachfull words moue none of you to reuenge, or hatred of your neighbour. Be ye mercifull euen as your Father is mercifull, who doth raine vponupon the iuſt, and the vniuſt, and makes his Sunne to ſhine vponupon the good, and the bad. Hee ſhall hauehave iudgement without merciemercy that doth not exerciſe merciemercy, and merciemercy reioiceth againſt iudgement. If ye will not from your hearts forgiue ſuch as offend you, neither will your Father forgiue you. He doth in vaine aske for merciemercy, which denieth merciemercy to others. Herein is our virtue eſtabliſhed, herein ſtandeth our ſtipend, and reward, if wee lone our friends in God, and our enemies for God. That wicked ſeruant, which receiued merciemercy, and denied merciemercy to his Fellow-ſeruant, did therefore deſerue to hauehave the ſeueritie of iuſtice. Iuſtice without merciemercy is crueltie, and therefore merciemercy is to be mingled with iuſtice. All our law is in merciemercy, God could hauehave condemned all in iuſtice, whom he ſaued in merciemercy. Wherfore he that wanteth merciemercy, is no Chriſtian. It is almoſt impoſlible, that a mercifull, and godly man ſhould not pacifie Gods anger. Bleſſed are the mercifull, for they ſhall obraine merciemercy. A man without merciemercy is, as a ſhippe in the midſt of the ſea in eueryevery part full of holes. The Preiſt, which diſſereth from the men of this world in apparell, yet agreeth with them in life. Cerainely there is no beaſt in the world ſo cruel, asan euill Preiſt, for hee deth not ſuffer himſelfe to be am ended, and can neuer heare the truth, and that I may ſmiſh in a word, he excceds all men in naeghtineſſe. Alas how much hath couetouſneſſe growne in ſome, that are ſpirituall in habit, and name, yea, that I may ſpeake truely, couetouſneſſe is the cauſe of this ſpiritualitie; who truely are rauening Wolues in ſheepes cloathing. If thou ſeeſt a Prieſt couetous, and without merciemercy, flie more from him, then from a Serpent. There are ſome, which thinke that all the fruite, that they are to bring foorth is to build Churches, and Monaſteries in a wonderfull manner, whoſe couetouſneſſe is ſo great, that they think the world, and all things too little for them. Their minde, and thoughts are altogether ſet vponupon this, that they may picke other mens purſes. Our Sauiour reprouing ſuch, ſaith, Woe to you that build the tombes of the Prophets. Behold they that build Monaſteries, and ſet vp Churches of rare workemanſhippe ſeeme to doe a goodly worke: but if they ſhew merciemercy to the poore, that is a good worke indeede. Wouldſt thou hauehave thy worke to pleaſe God, prouide, that the poore may hauehave ioy of it, what Church is more deare to God, then man? Yee are the Temple of God, ſaith the Apoſtle, when thou reacheſt out thy hand vntounto the poore, when thou ſuccoureſt a man in his neceſſitie. When thou bringeſt the wandring in to the right-way, Oh, what an admirable temple, and acceptable vntounto God haſt thou built. Breake thy bread vntounto the hungry, and bring the poore wandring into thy houſe, Let not man excuſe himſelfe, and ſay, I hauehave nothing to giuegive to the poore, if thou haſt any garment, or any other thing beſides very neeeſſaries, and doſt not ſuccout a poore-man in want, thou art a theefe, and a Robber. Wee are (beloned) only Stewards and not Poſſeſſours of things temporall. One man hath ſo much more, then hee needeth, as an hundreth might hue vponupon, which periſh thorough famine. Hee, that hath a little, and giuoth nor, robbes one, but ſuch rob beth ſo many, as he giueth not vntounto being in want. But perchance thou wilt ſay (ô Wretch) it is mine owne, my Parents left it me. How could they leaue that to thee, which was not their owne? if it were their owne, whence had they it, who gaue it vntounto them? what brought they with them, when they came into the world, what ſhall they carrie away, when they go out? Certainely ſuch things of the poore as wee poſſeſſe will crie for vengeance in the day of iudgement before the eyes of Gods iuſtice. The law of nature requires this, that what we deſire ſhould be done vntounto vsus, wee ſhould doe vntounto other. What other thing doth the old law publiſh, and if thou aske the doctrine of the Goſpell, what other thing doth it infinuate? Theſe truely ſhall bee Witneſſes before GOD the iudge. What therefore ſhould I ſay to theſe, that onelyonly gather together ſtones, and erect wals aloft, that their worke may appeare to the eyes of man, and that the building may be praiſed? Who is ſo fooliſh, as that he vnderſtandeth not, that ſuch buildings are not to the praiſe of God, but for worldly pompe. But ſome man will ſay, what, is it not good to build Monaſteries, and Churches, that God may bee honoured thereby: I anſwere, it is good, ſo that the poore in the meane while crie not to God againſt ſuch. How can I build an houſe pleaſing vntounto God, or to his Saints of thoſe monies, for which the poore crie out? What iuſtice can it be to reward the dead, and to ſpoile the liuing, and out of the want of the poore to offer vntounto God? Certes if this iuſtice ſhould pleaſe God, he ſhould be the companion of violence, and if it diſpleaſeth God, it cannot pleaſe the Saints. Wherefore (moſt beloued ſonnes) as new borne babes, deſire the ſincere milke of the word, that yee may grow thereby, if ye hauehave taſted, how ſweet the Lord is. For verily, if ye be not as new born, Bibes, yea ſhall not enter into the kingdome of heauen. A new borne Babe ſeeing a faire woman is not delighted, beholding gorgeous apparell he doth not deſire it: Being hurt he dwelleth not in anger, he doth not remember, nor hate therefore, he followeth his father, and doth not forſake his mother. And therefore let no man thinke, that he ſhall attaine the kingdome of heauen, vnleſſe he be a follower of this innocencie, viz: of chaſtitie contempt of the world, of louelove and patience, following Chriſt, and reſting in the boſome of the church his mother. Put off (moſt beloued) the old man, and put on the armour of God, that yee may ſtand againſt the treacheries of the Deuill. Let your weapons, wherewith ye fight, be chaſ…itie, patience, humilitie, and charitie: for theſe are weapons againſt the ſubtleties of the Deuill, wherewith if yee be armed, yee ſhall gird your loynes with fortitude, and ſtrengthen your arme, and when yee ſhall be in the battaile, yee ſhall laugh, your houſe ſhall truly be founded vponupon a ſure rocke, which is Chriſt. Luxurie is the ſword of the Deuill, as how many doth he ſlay with that ſword, and there is no ſin, whereby the Deuill doth ſo often ouercome. For as chaſtitie doth equall a man vntounto the Angels, ſo luxurie doth make a man like to the brute beaſts: yea, to ſpeake truly, it makes him worſe, than a beaſt. We doe not read of any other ſin, that God ſaid, that he repented that hee made man for it. The workes of luxurie are theſe, it weakneth the body, and doth alwaies, as it were, deſtroy a man by death, it brands the good name, it emptieth the purſe, it ſets a worke to ſteale, it cauſeth murther, it dulls the memory, it takes away the heart, it blindes the eyes of either man, and prouokes the wrath of God aboue other ſinnes. It ſpringeth from gluttonie, as from a roote, and for no other ſin hath God exerciſed ſo manifeſt iudgement as for that, without all mercy. For this ſinne, God brought the flood vponupon the world, he burnt Sodom, and Gomorrah, and ſlew many other men. This is the net of the Deuill, if any man be taken herein, he is not ſoone let looſe againe. In this ſo grieuous a battaile no men can ouercome, vnleſſe hee flies, none can firmely indure, vnleſſe he times the fleſh. He that vſeth wine, carries fire in his boſome. Be not drunken with wine, ſaith the A poſtle, where in is luxury. This brunt is not borne but by abſtinence, and faſting. Wine hurteth, but the countenance of a woman an hundreth fold more. A beautifull woman is the deuils dart, whereby a man is ſoone drawne into luxurie. Let no man liuing be confident in this, if thou beeſt a Saint, yet thou art not ſecure. Can a man hide fire in his boſome, and his garments not burne? or walke vponupon coales, and his feete not burne? A man & a woman togither are fire and towe, and the Deuil neuer ceaſeth blowing to kindle it. Many moſt holy men hauehave fallen by this vice for their ſecuritie, therefore feare (ô my ſonaes) and if in other ſinnes, much more in this. But, to ſpeake truly, a new kind of fornication is committed by many of the ſpiritualty now a dayes. Alas, what ſhall I ſay, men doe not now bluſh, but glory in doing euill. There is ſome kinde of baſhfulneſſe, tho but a litle in women; but in men this euill hath ſo increaſed, that he is counted a foole, that is not expert in theſe things. What ſhould I ſay more? This is their holy day keeping, this is their preaching for this come they to the Church, that they may ſee faire women, and that they may talke with them, that the deſire of filthineſſe may the more increaſe thereby. But (ô wretched man) why doſt thou glory in this euill? Thou ſinneſt an hundreth times more than the woman. Shee is weake, and thou thinkeſt thy ſelf ſtrong: ſhee ſitteth at home, and thou wandring abroad ſeekeſta thouſand waics to intangle hir, and ſometime compelleſt hir by force; and when thou doſt theſe things, becauſe God holds his peace, thou thinkeſt that hee is like vntounto thee. But the time will come, wherein he will reproue thee, and ſet thy ſinnes before thy face. Wherefore (ô my ſonnes) be yee wiſe as ſerpents, innocent as doues, & fight manfully againſt the old ſerpent. O louelove one another, I hauehave receiued this not of man, but of my Sauiour, who ſaith, This is my commandement, that yee louelove one another. As out of one root many branches do ſpring, ſo out of charitie ſpring all vertues. If I ſpeake with the tongues of men, and angels, and hauehave not louelove, I am nothing, ſaith the Apoſtle. He that hath louelove is benigne, and patient. He hath true louelove, which doth not only louelove the neareſt vntounto him by kindred, and in the fleſh, as the heathen doe, but which loueth his enemy, euen as his friend. By this one thing a man may know, that he abideth in louelove, if he loueth him that is againſt him. There are very many that louelove, but they louelove amiſſe, for in louing man they oftentimes looſe the louelove of God. They which louelove any thing more than God are not worthy of God. In all vertues temperance is required, vertue muſt alwaies keepe a meane. To louelove too much, or too litle is euill. All louelove, that hurteth, is to be anoyded. Through too much louelove ſome hauehave fallen into fil thineſſe, through too litle ſome hauehave fallen into enuie. Ouer-much louelove would alwaies ſee the thing, which it loueth. This louelove is ignorant of iuſtice, and truth it wants reaſon, it knowes no meaſure, neither can it thinke any thing, but that, which it loueth. It is impoſſible, that a man, which hath ſuch louelove, ſhould offer acceptable prayers vntounto God, or pleaſe God. This louelove is not charitie, but folly. We ought to louelove all our brethren, as our ſelues, but yet ſo, as that we louelove not their vices. It is louelove to puniſh ſinne, it is iuſt to louelove more the better man. Men are ſo to be loued, that goodneſſe may be exalted, and vice diſgraced. He that is without true louelove, is without God, becauſe God is louelove, and louelove is God. He that dwelleth in louelove hath already begun to dwell in heauen. Where there is true louelove, there is no enuie, no ambition, no backbiting, no murmuring, or mocking, but one, and the ſame will. Therefore I beſeech you, whilſi yee hauehave time, that ye receiue not the grace of God in vaine. In this ſhort time of our life let vsus ſow, and ſo we ſhall reape in due time. The dayes of man are ſhort; our life is cut off as a weauers threed, death commeth as a theefe, and eueryevery mans workes follow him. Whilſt ye hauehave light, walke not in darknes, he that walketh in darkneſſe knoweth not whither be goeth. Your light is Chriſt, which doth ſhine in darkneſſe; come there fore vntounto him, the liuing ſtone, reiected indeede or men, but choſen of God, that yee as liuing ſtones may be built vponupon him, and yee may carry your ſelues in all things, as the miniſters of God, in much patience, in tribulations, in neceſſities, in ſtreights, in ſcourges, in priſons, in labours, in faſtings, in chaſtitie, in long-ſuffering, in the Holy Ghoſt, and in louelove vnfained, in the word of truth, and in the virtue of God. Let there not be a lye told amongſt you, for eueryevery lyer is abominable vntounto God. God is truth, and lying is oppoſite to truth. Flie eueryevery idle word, for of eueryevery idle and vaine word, wee muſt giuegive accompt vntounto God. LoueLove ſilence, where there is much talking, there cannot but be much lying. The ſpeech bewraieth, what a man is. Let no word come from your mouth, which may not ſauour of Chriſt, alwaies meditate vponupon Gods law. Surely nothing hurts a man more, then euill ſociety, for ſuch is a man made, as they are, whoſe ſociety hee vſeth. The Wolfe neuer dwells with the Lambe. A chaſt man flies the ſociety of the luxurious. I thinke it impoſtible for a man to remaine long in good workes, that vſeth euill ſociety eueryevery day. With the holy, ſaith the Pſalmiſt, thou ſhalt be holy, with the innocent, thou ſhalt be innecent, & with the froward, thou ſhalt learne frowardneſſe. For euen as euill company hurteth, ſo good companie profiteth, Nothing can be compared to this treaſure, hee that hath found good Companions, hath found life, & flowes with riches. And to ſpeake truely, very ſeldome is a man made either good or euill, but by company. The heart of a child is like vntounto a table, wherin nothing is (at the firſt) ingrauen; therefore what hee receiueth from company, he reteineth euen vntounto old age, whether it be good, or bad. Let youth keepe company with men of yeares, and wiſedome: for if hee be linked to one like vntounto himſelfe, by daily fellowſhippe, hee ſhall fall from folly, to folly. Aboue all things (my ſonnes) ſweare not, neither by heauen, not by earth, nor by any other Oath. Out of whoſe mouth, Oathes are heard, in him is little knowledge, and louelove of God. If it be not true which I ſweare, I doe in effect denie God: for God hath for bidden, to take his name in vaine. Be inſtant in continuall prayers. Frequent, and deuout prayer doth much auaile. Prayer doth lift vp a man from earth to heauen, and makes him to ſpeake with God. Hee obteineth grace of God, if his Prayer be deuout, and mixt with teares. Hezechiah (by his prayers, and teares) did preſently obtaine grace of the Lord, ſo that the ſentence was changed, which had bin denounced. At the praiers of Elias, the beauen gaue raine, which had beene ſhut vp three yeares, and ſix monethes. If ye want any thing, aske it of the Lord by prayer, and weeping, being no whit doubtfull: for whoſoeuer hath faith, but ſo much as a graine of muſtard ſeed, whatſoeuer he ſhall aske, ſhall be granted vntounto him. The ſame Lord, that then was, is now alſo rich in all things: wherefore let God now be your hope, your ioy, your thinking, and your deſire. For of him, in him, and through him are all things, in whom we liue, and moue, and hauehave our being, and without whom we are nothing. And now (ô my ſonnes) I ſhall not ſpeake many things to you, for the houre is come, vntounto which I was borne, vponupon this condition I came into the world, that I might goe out againe. The Lord ſpared not his owne ſon, but made them to die vponupon the Croſſe for vsus all, by whoſe death our death is dead: for none of vsus liueth to himſelfe, but dieth, whether wee liue, we liue to the Lord, and if we die, we die to the Lord, therfore whether we liue, or die we are the Lords: and for this cauſe Chriſt is called the Lord of the liuing, and of the dead. For if Chriſt bee dead, ſurely the ſeruant is not about his Maſter, we muſt alſo die, and if he be riſen againe, we hauehave alſo moſt ſirme hope, that we ſhall riſe againe, and if he bee riſen to die no more, neither ſhall we die any more after our reſurrection, but ſhall alway abide with him in glory. When Chriſt died, a man like vntounto vsus died, that the body of ſinne might be deſtroyed, that we might be made one body together with him. Wherefore (my beloued ſonnes) although I now die, I beleeue, that my Redeemer liueth, and that I ſhall riſe vp out of the earth, at the laſt day, and ſhall bee couered againe with this skinne, and in this my fleſh I ſhall ſee him my Sauiour, whom I my ſelfe ſhall ſee, who now ſpeake, whom ye ſee now dying, and not any other for me. And theſe very eies, whereby I now ſee you, ſhall looke vponupon him. Wherefore reioice with me, and ſing, caſt away the garments of mourning, and heauineſſe, praiſe the Lord, ſing a Pſalme vntounto his name, giuegive glorie to his praiſe, for hitherto I hauehave walked through fire, & water, & behold now he refreſheth me. I will enter into the houſe of the Lord, that I may pay my vowes from day to day. Oh how great a game it is to me to die? Becauſe Chriſt ſhall bee my life againe: Behold the earthly houſe of this habitation, is diſſolued, that another may ſucceede not made with hands, eternall in the heauens. Behold I put off this mortall cloathing, that I may put on immortall. Hitherto I hauehave bin in pilgrimage, now I returne to my countrey. Behold I now receiue the prize, for which I ran in the race, I touch the hauen, which I hauehave deſired with ſo great a deſire. Behold I am carried from darkeneſſe to light, from dangers to ſafetie, from pouertie to riches, from battell to victorie, from heauineſſe to ioy, from a temporall life to eternall; and from a filthy ſtincke to a moſt ſweete ſmell. Here I am blinde, there I am inlightened, here I am wounded, there I am healed, here I am alwaies made heauie, there I am made ioyfull, liuing here I am dead, there I am truely made aliue. The life, in this world, is no life, but death, a deceitfull life, a life loaden with ſorrowes, weake, vmbraticall, deceitfull. Now thou flouriſheſt, by and by thou withereſt, it is a fraile, a momentany, a fading life. Wherein looke how much thou groweſt, ſo much thou decreaſeſt, when thou goeſt more forward, thou draweſt nearer to death. O life full of ſnares, how many men doeſt thou intangle in the world? How many through thee doe indure the torments of hell? How bleſſed is he, that acknowledgeth thy deceits, how much more bleſſed is he, that careth not for thy flatteries, and how moſt bleſſed is hee, that is well rid of thee? O ſweete, and pleaſant death, thou art truely no death, that beſtoweſt true life. Thou putteſt away feuers and wounds, thou quencheſt hunger, and thirſt. O moſt juſt death, good vntounto the good, and rough vntounto the euill, thou humbleſt the proud, rich and mightie, and exalteſt the humble. Thou openeſt the way to eternall puniſhment to the euill, and to eternall reward to the iuſt. After theſe, and other graue, and comfortable ſpeeches, he vttered this heauenly praier following.
The Prayer of Ierome being now ready to die.
OHoly Ieſus; my virtue, my reſuge, my taker vp, my deliuerer, and my praiſe, in whom I hauehave hoped, in whom I hauehave belecued, and whom I hauehave loued, my cheife ſweetneſſe, my tower of ſtrength, and my hope euen from my youth. Call me (ô the Guide of my life) and I will anſwer thee. Stretch foorth the right hand of thy clemencie to the worke of thine owne hands, which thou (the creature of all things) haſt made of the mire of the earth, and ioyned together with bones, and nerues, to whom thou dying haſt giuen life, and mercy. Bid me come (ô Lord) doe not delay, it is time that duſt returne to the duſt, and that the Spirit returne to thee the Sauiour, who haſt ſent it hither. Open to me the gate of life, for thou haſt promiſed mee, that thou wouldſt receiue it, when thou didſt hang vponupon the croſſe for me. Come (my beloued) let me lay hold vponupon thee, and not let thee go, bring me into thy houſe. Thou art my Taker vp, my glorie, and the lifter vp of mine head, my ſaluation, and my bleſſing. Receiue me (ô mercifull God) according to the multitude of thy mercies. Thou dying, receiuedſt the Theife vponupon the Croſſe, running vntounto thee. O eternall bleſſedneſſe, let me poſſeſſe thee. Inlighte (with the light of thine eternall ſight) mee blinde man crying by the way, Ieſus, thou ſonne of Dauid, hauehave mercy vponupon me. O inuiſible lights, what ioy can I hauehave, when I ſit in darkneſſe, and ſee not the light of heauen? O light, without which, there is no truth, there is no diſcretion, no wiſedome, no goodneſſe, inlighten mine eies, that I ſleepe not in death, that my enemie ſay not, I hauehave preuailed againſt him. My ſoule is weary of my life, I ſpeake in the bitterneſſe of my ſoule, I am ſicke, my life is weakned through pouertie, my bones are fried, as it were in a frying pan. And therfore I runne to thee Lord, the Phiſitian. Heale mee (O Lord) and I ſhall bee healed; ſaue me (ô Lord) and I ſhall be ſaued, and I ſhall not be confounded, becauſe I put my truſt in thee. But who am I (moſt holy God, that I ſhould ſpeake ſo boldly vntounto thee. I am a ſinner, altogether begotten, borne and brought vp in ſinnes. I am a rotten carcaſe, a ſlinking veſſell, euen wormes meate. Woe is me (ô Lord) ſpare mee, what victorie is it, if fighting with me, thou ſhouldſt ouercome mee, who am leſſe, then the ſtubble before the fire? Forgiue all my ſinnes, lift mee poore Wretch out of the mire. O Lord, if thou wilt giuegive me leaue, I will ſay, that thou oughteſt not to put me away, comming vntounto thee, becauſe thou art my God. Thy fleſh is of my fleſh, and thy bones of my bones: For, for this cauſe, not leauing the right hand of the Father, thou haſt cleaued to my nature, and becameſt God, and man. And why didſt thou this ſo hard, and vnthought of thing, but that I might come confidently vntounto thee, as vntounto a brother, and that thou mighteſt mercifully communicate vntounto me thy diety? Wherfore ariſe, helpe mee (ô Lord) ariſe, and reiect me not finally. Euen as the Hart braies after the riuer of water, ſo my ſoule thirſteth after thee, the liuing fountaine, that it may drinke waters of ioy out of the fountaine of my Sauiour, and neuer thirſt againe. O Lord, when wilt thou hauehave regard, and reſtore my ſoule from euill deeds, and my da…ing from the Lyons…? If my ſinnes were weighed, whereby I hauehave deſerued thine anger, and my calamitie were put in the ballance, it would be heauier, then the ſande of the ſea, and if thou ſtay a little longer, I ſhall finde tribulation, and ſorrow. Come (the ioy of my Spirit) that I may delight in thee, reueale vntounto mee thy merciemercy, the ioy of mine heart. Let me finde thee, my deſire. Euen as a ſeruant longs for the end of his worke, ſo I long for thee (O LORD.) Let my requeſt come into thy ſight, that thy hand may ſaue me. I hauehave bin a great ſinner in my life time, and done much euill in thy ſight. I hauehave not knowne thee, I hauehave bin vngratefull for thy benefits, I hauehave not praiſed thee, as I ought, I hauehave often cōcealed thy truth; when thou didſt knocke at the doore of my heart, I was ſlow to let thee in reuerently. I hauehave loued my rotten body, which goeth away like a ſhadow, with too much affection. I hauehave defiled my mouth with vaine words, my minde hath not bin alwaies in thy teſtimonie, I hauehave not turned mine eyes from beholding vanitie, I hauehave polluted mine eares with vnprofitable words, I hauehave not ſtretched out my hands oftentimes, to the neceſſities of my neighbours, I hauehave made haſt (with my feet) to iniquitie. What ſhould I ſay more? from the ſole of my foote to the crowne of my head, there is no whole part in me. Surely vnleſſe dying vponupon the croſſe thou hadſt holpen mee, my ſoule had dwelt in hell. O holy Ieſus, I am part of ſo great a price, for mee haſt thou ſhed thy pretious blood, ô reiect mee not. I am the ſhip, that hauehave wandred, (ô good Shepheard) looke me vp, and bring me to thy fold, that thou may eſt be iuſtified in thy ſayings. For thou haſt promiſed mee, that at what houre ſoeuer a ſinner repenteth, he ſhall be ſaued. I am greeued, I know my ſins, and mine iniquitie are alwaies before me. Truly I am not worthy to be called thy Sonne, for I hauehave ſinned againſt heauen, and before thee. Speake ioy, and comfort in mine eare, turne away thy face from my ſinnes, blot out mine iniquities according to thy great mercy. Caſt mee not away from thy ſight, neither deale with me according to my ſinnes, but helpe mee, ô God of my ſaluation, and for the honour of thy name, deliuer me. Deale benignly with me according to thy good will, that I may dwell in thy houſe all the dayes of my life, that I may praiſe thee togither with thoſe, that dwell there for euer and euer. Ariſe and make haſte (ô the moſt beloued husband of my ſoule) do not conſider, that it is tawney, & black through ſinne. Shew hir thy face, vtter thy voice in her eares, for thy voice is pleaſant, and thy face is comely. Turne not away from me, ſhun not thy ſeruant at this houre. I waite vponupon thee (O Lord) I beleeue to ſee the goodnes of the Lord in the land of the liuing. Therefore come (my beloued) let vsus goe out togither into the field, and ſee, if the vine hath flouriſhed. Turne my mourning into ioy, incline thine eare vntounto mee, make haſte to deliuer me out of this vale of teares & miſeries.
Trinitati in vnitate Gloria.
End of the text · John Mayer, A Pattern for Women (1619)