heauen before men for ye your selues go not in nether suffer ye theÌ„ that would enter to come in Of these and against them God speaketh by the Prophet Ieremie Wo be vnto the pastors that destroy scatter the sheepe of my pasture And by the Prophete Zacharie O Idol-shepherd that leaueth the flocke Thou hast eares and hearest not thou hast eyes and seest not thou hast a tongue and speakest not and a heart but vnderstandest not thou art an idole Christ sayde to thee feede my lambes feede my sheepe but thou carest not for them Thou hast the roume of an Euangelist and Pastour and Teacher but thou gatherest not the saintes together thou doest not the worke of the ministerie thou buildest not vp the bodie of Christe They shall perish in their wickednesse but their blood wyll I require at thy handes Here note this ministerie of the Churche was not ordeined to offer sacrifice for forgiuenesse of sinnes Whosoeuer taketh that office vpon hym be doeth wrong iniurie to the death and passion of Christ He only is called of god an high Priest after y e order of Melchisedec He onely by his owne blood entred in once into the holy place obtained eternall redemption for vs. He only with one offeringe hath consecrated for euer them y t are sanctified He only hath said Consummatum est It is finished The ransome or price for mans saluation and for forgiuenesse of the sinnes of the worlde is payde in mee in my death vpon the Crosse Of hym alone and onely of hym hath it bene spoken This is my well beloued Sonne in whom I am well pleased And by Esay With his stripes only we are healed It is he only which hath made of both one It is he only which did put out y â— hande writing of ordinaÌ„ces y â— was against vs he euen tooke it out of the way and fastened it vppon the Crosse He alone is our hye Priest the Lambe of God the Sacrifice for sinnes the Altar the Propitiation for sinners and redeemer of the world He only hath appeased the wrath of god He onely appeareth in the sight of GOD to make intercession for our sinnes All others whatsoeuer Apostles Prophetes Teachers and Pastours are not in office to offer any propitiatorie sacrifice but are called to the ministerie of the Saintes to the edification of the bodye of Christe and to the repayringe of the Church of God Thus muche of the holy ministerie of the Church which standeth in the setting foorth of the mysterie of our saluation both by the Preachinge of the woorde of GOD and by the due and reuerent ministration of the Sacramentes The principallest parte of this office is to preache repentance that so wee may amende our lyues and bee conuerted vnto GOD. So Ioel the Prophet followed hys ministerie sayinge Rent your heartes and not your garmentes and turne to the Lorde your God for he is gracious merciful So S. Paul teacheth that true circumcision is by putting off the sinnefull body of the fleesh that it is in mortifying our members that bee on the earth Fornication vncleanesse the inordinate affections euil concupiscence couetousnes which is idolatrie y â— it is in putting away al these thinges wrath anger maliciousnes cursed speakinge filthy speakinge out of your mouth in putting of the old maÌ„ with his works and putting on the new which is renewed in knowledge after y e image of him that created him So Iohn Baptist said Repent for the kingdome of God is at hand Prepare ye y â— waies of the Lord make his pathes straight So our Sauiour Christ when he began to preache said Am end your liues for the kingdome of God is at hand Therfore it wil not bee amisse now to speake of repentaunce which some of late yeares haue chaunged into pennaunce and there of haue also made a Sacrament Here it behoueth to rippe vp the whole lyfe of man There is not any man that liueth and sinneth not God sayeth The imagination of mans heart is euyll from his youth The Prophet Ieremie saith The heart is deceitful and wicked aboue all things who can know it Saint Iohn therefore saith If wee say that we haue no sinne wee deceiue our selues trueth is not in vs. Of hymselfe Saint Paul saith I know that in me that is in my flesh dwelleth no good thing Of hymselfe the Prophet Dauid sayeth There is nothiÌ„g sound in my flesh because of thine anger neither is there rest in my bones because of my sinnes For mine iniquities are gone ouer mine head as a weighti burtheÌ„ they ar to heauy for me He saith If thou O Lord straightly markest iniquities O Lord who shal abide it So sayth the Wise man A iustman falleth seuen times God is a righteous God and the auenger of all them that offendeâ—â— Saint Paul saith The wages of sinne is death And the Prophet Ezechiel The soule that sinneth shall dye For this cause then God ordayned the ministerie of his worde and appoynted certayne to this office that they shoulde warne his people of theyr sinnes and feare them by the terrour of Gods assured displeasure and heauy wrath As is seene by y t to Esay Cry aloude spare not lift vp thy voyce lyke a trumpet and shewe my people their transgressions the house of Iacob their sins So Saint Paul vnto Timothie I charge thee before God the Lorde Iesus Christ which shal iudge the quick and dead at his appearing in his kyngdome preach the word be instant in season out of season improue rebuke exhort with all long suffering and doctrine So woulde God haue our filth layde open before our eyes that wee might weigh and iudge our owne heartes that euery man might make charge vppon him selfe and saye I am an vnprofitable seruant my righteousnesse is as a foule and steined cloth My soule hath sinned and hath deserued to dye the death In this case some fall into desperation and saye as sometimes dyd Caine My sinne is greater then can be pardoned God withdraweth his mercie from mee I am vnworthie of it I haue offended against the holy spirit of GOD mine owne conscience accuseth me I haue no parte in the kingdome of GOD and of Christe there is no sacrifice left for my sinnes Thus the wicked liue in trembling and agony as dyd Cain thus they leaue their lyfe with horrour and miserie so haue they no grace to repent no taste nor feelyng of the mercie of God But the children of God though they bee wounded yet they finde reliefe in the certayne hope of Gods mercie Though they say I am a sinner my sinnes are more in number then the heares of my head I haue offended against heauen and earth Yet they know that Christ came to call sinuers to repentance that hee healeth those that are
lande whereof I sware to their fathers but their carcases shall fall in this wildernes they shal not enter into my rest with this blindnes god doth punish those which obey not his word The Lord shal smite thee sayth Moses with madnes blindnes w t astonyinge of heart thou shalt grope at noone daies as the blinde gropeth in darknesse I wil take my spirit frō thee I wyl command the cloudes that they shal not giue thee raine thou hast forsaken me I wyl forsake thee I wyll cause the sunne to go downe at noone I wyll darken the earth at cleare day saith the Lorde I will send a famine vpon the lande not a famine of bread nor a thirst for water but of hearing the word of the Lord thei shal seek the word of the Lord and shal not finde it Saint Paul tolde the Iewes at Antiochia Seeing you put the word from you and iudge your selues vnworththy of euerlasting life loe we turne to the Gentiles you shal be left in your filthines Now what shal be done to these hard hearted blind builders of y e spiritual Hiericho Christ telleth vs it shalbe easier in that day for thē of Sodom then for that citie which wil not receaue the Disciples And againe Except ye beleeue that I am hee you shall die in your sinnes The ende of such is worse then the beginning Al those plagues vtter destruction came vpon Hierusalem because shee knew not the time of her visitation euen the daye of Gods mercy as they were foretolde by the Prophet Ieremy Behold that which I haue built will I destroy that which I haue planted wyll I pluck vp euen this whole lande So dooth god plague one sinne with another letteth thē whiche are filthy grow in filthinesse because of the hardenes of their hart which can not repent wherby they heape vnto themselues vengeance against the day of the Lords wrath such are not worthy to see Hierusalem therefore are they left to perish in Hiericho As for the eloquence and deceitefull persuasion of the learned I wyll say nothing Notwithstanding it hath bene and is so vsed to the restoringe of Hierico that a blinde man may perceiue it and all the world may rue it One saide sometimes that were the matter neuer so false hee woulde prooue it by eloquence to bee true Another sayde the sunne and moone stand stil and the earth goeth about Another sayde that snow is blacke and that hee was able well to proue it and there were many whiche beleeued them Such were they of whom it is written in the Prophet Esay that spake good of euill euil of good which put darkenes for light and light for darkenesse and put bitter for sweete and sweet for sowre So they mocked the eyes of the ignoraunt and abused the giftes of God Thy wysedome and thy knowledge saith the Prophet they haue caused thee to rebel and thou hast sayde in thine heart I am and none els thou art wearyed in the multitude of thy Counsels let now the Astrologers the Starre gasers and Prognosticatours stande vp and saue thee from these thinges that shall come vpon thee We may answere such learned disputers as Dauid answered the proud Goliah thou com mest to me with a sword and with a speare and with a shield that is with great eloquence shew of learning but I come to thee in the Name of the Lord of hostes the god of the host of Israel whom thou hast rayled vpon By the Prophet Ieremie thus sayeth the Lord. Let not the wise man glory in his wisdome nor the strong mā glorie in his strength neither the rich mā glorie in his riches but let him that glorieth glory in this that he vnderstandeth and knoweth me Agayne it is written sayth the Apostle I wyll destroy the wisedome of the wise will cast away the vnderstanding of the prudent And Eliphaz saith He taketh the wise in their craftines the counsel of the wicked is made foolish he wyl open their errors he will bewray theyr craftinesse he will ouerthrow the cunning deuises of their wit these helps shal not suffice to builde vp cursed Hiericho Now to speak of the third help of the power of Princes whom the wicked builders of this spirituall Hiericho haue in all ages deceiued The authoritie of a prince is great he is the seruant of God he carieth y e sword for God to take vengeance on hym that dooth euill Salomon saith The wrath of a king is as messēgers of death Unto thē these builders haue recourse accuse the seruants of the lord which haue waited vpon Iosuah and haue done y e Lords wyll vpon this wilfull and rebellious citie The Heathen and Infidels vsed this helpe against the Christians they accused thē before Kinges that they were wicked that they worshipped strange gods that they liued in adulterie and incest that they killed theyr Children and dyd feede vpon mans flesh Before them they charged the Christians with diuisions and schismes sayinge You Christians agree not among your selues you haue so many sects and one sect is at defiance with another and condemneth one another therefore your religion is not true it is not of God Since the time wee forsooke our Gods these and these euils are come vpon vs. They charged Christians that they were stirrers vp of rebellion and that they disquieted the mindes of the people Let these Christians said they be cast to the Iyons Such complayntes were brought before Kinges and Princes againste the Christians of the Primitiue Church and these false charges haue bene thoughte true therefore were there sharpe lawes made agaynst them It was comaunded that no man shoulde speake in the Name of Christ and who did not obey this shoulde dye the death Who is able to expresse the miseries whiche followed in the execution of those Lawes There was no sworde nor weapen no racke nor torment no fire nor water but they were prepared for and stayned with Christian blood Souldiers were kept in whole garisons princes made Leagues kepte Councils deuised new and cruell lawes vsed conspiracies practised al kindes of strange and terrible deathes for the defence of Hiericho they kylled Christians by thousandes Maximianus burnt in one Temple twentie thousande assembled together to celebrate the memorie of the Natiuity of Christ Dioclesian made proclamation for the ouerthrowinge of the Christian Churches throughout all the Romane Empyre hee caused the Bookes of holy Scripture to bee burned in the open Market place and displaced with great ignomie suche Christians as were Magistrates and all other that bare any office These thought that heerby the gospel of Christ should be abolished and quite ouerthrowne But the Lorde which was mightie to saue Daniel in the middes of the lyons and Ionas in the whales bellye and his three seruantes in the flaming fire and Israel in the redde Seat whose
that by the sinne of one man death hath entred into the worlde and that the reward of sinne is death but who knoweth if God haue forgiuen them their sinne Who is his Counsailour who knoweth his meaning Our children are the children of God Hee is our God and the God of our seede They bee vnder the couenant with vs. The sobrest waye is to speake least and to leaue them to the iudgement and mercie of God Howbeit if any should despise and of wilfulnes refuse this holy ordinaunce so that they woulde in no case bee baptized or suffer their children to bee baptized that were damnable Otherwise the grace of God is not tyed so to the ministration of the sacrament that if anye be preuented by death so that he cannot bee receiued to the felowship thereof he shoulde therefore be thought to bee damned For many haue suffered death for Gods cause for their Faith in Christ who neuer were baptized yet are they reckoned and are indeed blessed Martirs So Valentinianus a Christian Emperour died without baptisme yet doeth Ambrose commend him and nothing doubteth but that hee is saued Hee saith Audiui vos dolere quod non acceperit c. I haue heard that you are grieued because he tooke not the Sacrament of baptisme Tel me what other thing is there in vs but our wil our desire Againe Hee which was endued with thy spirite O God how might it be that he should be voyde of thy grace Or If this moue you because the misteries were not solemnly ministred are not the Martirs crowned if they be only nouices that be not yet christned But if they be washed in their blood then is he also washed in his godlines and in his desire S. Augustine saith Hee is not depriued from the partaking and benefit of the sacrament so long as he findeth in himself that thing that the sacrament signifieth Constantinus the great was the first Christian Emperour yet was not baptized vntill the time of his death Qui cum Nicomediae ageret saith Theodoretus lāguore grauatus nec ignorans vitae huius incertum gratiam baptismatis est adeptus Who when he was at Nicomedia being grieuously sick and knowing the vncerteinty of this life was baptised The theef vpon the crosse was not baptized Yet Christe saide vnto him this day thou shalt bee with mee in Paradise The Prophete Ieremie and Iohn Bapt. were sanctified in their mothers wombes By these fewe it may appeare that the sacrament maketh not a Christian but is a seale assurāce vnto all y t receiue it of the grace of God vnlesse they make themselues vnworthy thereof And y t no man may despise this holy ordinance keepe backe his infants frō baptisme for in so doing he procureth his own dānation In time of ignorance manie could see this and acknowledge it that the outwarde baptisme by water was not necessarie vnto saluation so that the children or others that died without it were for lacke thereof damned The church hath alwayes receiued three sortes of Baptisme the Baptisme of the spirit or of blood or of water If any were preuented by death or hindered by crueltie or persecution so that they coulde not receiue the sacrament of Baptisme at the hands of the minister yet haueing the sanctification of the holie Ghost or making their faith knowne by their suffering they were borne a newe and baptized God hath his purpose in vs and our children Before we be borne when we had dōe neither good nor euil he hath mercie and compassion on vs. Iudgement appertaineth vnto God He knoweth who are his No man knoweth the thinges of God but the sprite of God onely And thus much of the Sacrament of Baptisme which is the badge and cognisance of euery Christian If any bee not baptised but lacketh the marke of Gods folde wee cannot discerne him to be one of the flocke If anie take not the seale of regeneration we cannot say he is borne the childe of God This is the ordinarie way let vs vse it let vs not despise nor foreslow to receiue the Sacraments they are the meanes by which God maketh sure his good will towardes vs. It shall not bee amisse to speake a worde or two of the naming of your children Some are herein ouerseene they refuse to call their children by the names of holy men and women because they thinke it to sauour somwhat to much of religion and therefore eyther they name them at aduenture hauinge no regarde at all howe they be named or els they giue them the names of Heathen men cal thē Iulius Caesar Hercules Lucretia Scipio or such like These althogh they were notable in wisedome learning chastitie boldenesse and in conquestes yet were they Heathen men and knew not God The name is nothing it commendeth vs not to God Yet may a Christian father bee ashamed to call his childe by the name of suche who were enemies to the crosse of Christ Chrisost a godly father saith Non solum hic parentum monstratur pietas sed magna erga pueros diligentia c. In this thing that is in the naming of their children both the godlines of the parentes also their great care for their childrē is declared And how haue they forthwith frō the beginning taught the children which were borne vnto thē giuing them warning by the names wherwith they cal them that they should practise vertue They did not giue names at aduenture without reason as is vsed nowe a daies For now mē say let the child be called after the name of his grādfather or great grādfather but our olde fathers did not so They tooke all heed to cal their children by suche names which should not only prouoke thē to vertue which carried y e names but should teach al others much wisedome whosoeuer shold remain many yeres after thē Againe he saith See how great vnderstanding they of old time had that euen y ◠womē named not their childrē rashly or by chance but called thē by names that foreshewed such thinges as might happē after And of Lia Iaacobs wife he maketh a special cōmendation Vidisti quomodo nō simpliciter neque temere nomina natis indiderit Vocauit eum Simeon quoniam audiuit inquit Dominus See how shee nameth not her children simply nor at aduenture she called him Simeon because saith she the lord hath heard Therfore he saith Igitur nos ne vulgaria nomina pueris indamus neque auorū c. Let not vs therefore giue names vnto our children y ◠are cōmon names or because they were the names of our grandfathers or great grādfathers or of such who haue been famous for their perētage but rather let vs cal thē by y ◠names of such as haue excelled in vertue haue bin most faithful towards God Let thē carrie the names of the Apostles of y e prophets of y e Martirs of such
est maÌ„ducare panem viuum Beleeue in Christ and thou hast eaten Christ For beleeuing in Christ is the eating of the bread of life Beleue y â— he is that Lambe of God that taketh away the sins of the world Beleeue that there is no other name giuen vnto men wherein we shall be saued but y t name of Iesus Christ Beleeue that he hath payed the raunsome for the sinnes of the whole worlde Beleeue that he hath made peace betweene God and man Beleeue that it is hee which hath reconciled all thinges by his blood Here is nothing to be done by the mouth of the body Whosoeuer thus beleeueth hee eateth hee drinketh him Clemens saith Hoc est bibere sanguinem Iesu participeÌ„ esse incorruptionis eius This is y â— drinking of the blood of Iesus to be made partaker of his immortality Tertul. saith He must be receiued in cause of life hee must be deuoured by hearing he must bee chewed by vnderstaÌ„ding he must be digested by Faith Thus did Christ himselfe teache his disciples to vnderstaÌ„d him The words which I speake are spirit life S. Ierom therfore saith QuaÌ„do audimus sermoneÌ„ domini caro Christi saÌ„guis eius in aures nostras infunditur WheÌ„ we heare the worde of God the flesh of Christ and his blood is powred into our eares The Patriarkes Prophets and people of God which liued before the birth of Christ did by faith eate his flesh drinke his blood S. Paul saith They did al eat the same spiritual meat and did al drink of the same spiritual drink Whosoeuer beleeued in Christ they were nourished by him then as we are now They did not see Christ he was not yet borne he had not yet a naturall body yet did they eate his bodie he had not yet any blood yet did they drinke his blood They beleeued that it was he in whom the promises should be fulfilled that he shoulde be that blessed seede in whom al nations should be blessed Thus they beleeued thus they receiued and did eate his body But say some the fathers of the olde lawe were in darkenes in a shadow a figure it was meete they should receiue the Sacrament spiritually or the body of our Lord spiritually but al otherwise with vs vnto whose benefite y t sacraments of the new Testament work y â— thing it selfe that they signifie so that we receiue Christ really bodily and with the mouth of our bodies S. Paule telleth vs the fathers of the old lawe did eate the same spirituall meate that is to say the same Christe that wee eate So sayeth S. Augustine Sacramenta illa fuerunt in signis diuersa in rebus quae significabantur paria These things were Sacramentes in the outward tokens diuers but in the things signified all one with ours Likewise sayeth Leo Mysteria pro temporum ratione variata sunt quum fides qua vâ—uimus nulla fuerit aetate diuersa The Sacramentes are altered according to the diuersitie of times but the faith whereby wee liue was euer in all ages one If they did eate the same meate if the things that is the matter of their Sacramentes were all one with ours if their faith was al one with our faith what difference is there between their and our eating As they did eate Christ by faith and not by the mouth of the bodie so we eate Christ by faith and not by the mouth of our bodie To make this somewhat more euident let vs take the iudgement of the Fathers They teache vs plainely that the spirituall eating of Christes bodie by faith is the true eatinge and that wee doe not grossely fleshely really or naturally eate him in the Sacrament Saint Cyprian sayeth the bodie of Christe est cibus mentis non ventris It is meate for the mynde not for the belly Not for the teeth to chewe but for the soule to beleeue Cyrillus sayeth Sacramentum nostrum hominis maÌ„ducationem non asserit mentes credentium ad Grassas cogitationes irreligiose inducens Our Sacrament auoucheth not the eating of a man leading the mindes of the faithfull in vngodly maner to grosse or fleshly cogitations Athanasius saith Quot hominibus suffecisset corpus eius c. Vnto how many men could Christs body haue sufficed that he shoulde bee the foode of all the worlde Therefore hee made mention of his ascension into heauen that he might withdrawe them from corporall and fleshly vnderstandyng What thinge may bee spoken more playnelye It were vnpossible his naturall body naturallye receiued mighte suffice all the worlde to let them see hee had no suche meanyng he speaketh of his goyng vp into heauen Spiritually then hee is receiued of euerie one and is digested and becommeth the nourishment of al the worlde S Augustine expounding these words of Christ Who so eateth of this bread shall not die saith thus Quod pertinet ad virtutem sacrameÌ„ti non quod pertinet ad visibilile sacramentum Qui maÌ„ducat intus noÌ„ foris qui manducat in corde non qui premit dente That pertaineth to y â— vertu effect of the sacrament not y t pertai neth to the visible sacrameÌ„t He that eateth inwardly not he y t eateth outwardly that eateth with his heart not that bruseth the sacrameÌ„t with his tooth Thus is Christs bodie receiued as these holy fathers say not to the filling our contentation of the body not with mouth or tooth but with spirite and faith vnto the holinesse and sanctification of the minde After this sort wee eate his fleshe and drinke his blood Therefore wicked men and suche as beleeue not receiue not the bodie of Christe they haue no portion in it So saith Orig Est cibus verus quem nemo malus potest edere c. The bodie of Christ is the true food which no euil man can eate For if the euil man coulde eate the body of our Lord it should not be writteÌ„ he that eateth this bread shal liue for euer Ambrose saith HuÌ„c panem qui maÌ„ducauerit non esuriet est esca saÌ„ctorum non morietur morte peccatoris quia remissio peccatorum est Hee that eateth this bread shal not hunger it is the food of those that are holy He shal not die y e death of a sinner because it is the remission of sins S. Aug. saith Qui discordat a Christo nec panem eius maÌ„ducat nec saÌ„guineÌ„ bibit c. Who so disagreeth from Christ neither eateth his bread nor drinketh his blood although he daily receiue the sacrameÌ„t of so great a thing without difference to the iudgement of his presumption And againe Qui in me non manet c. He that abideth not in mee and in whom I doe not abyde let him not say or thinke that hee eyther eateth my bodie or drinketh my blood And againe Caecus interius panem Christumnon videt Et beatus
and I will confesse against my selfe my wickednes vnto y e Lord. Call to minde how you haue gotten your goods how you haue vsed thē whether you haue delighted in thē or put any confidence in thē Call to minde how you haue taken care for your Children seruantes if by your good meanes they haue bene nourtered in the feare of y t Lord. In these such other parts of your lyfe lay open your sinnes let them come forth before you acknowledge thē against yourselfe vnto the Lord say boldly because you may saye it truelye I am an vnprofitable seruant I haue not done that which I ought to haue done there is no good thinge dwellinge in mee the Law in my members hath preuailed agaynste the Lawe of my minde It can not bee but God wyl cast his eyes vpon you and wyl heare you and wil pardon the wickednes of your sinnes What wanteth in you to the fulnesse of righteousnesse is already satisfied in the rigeteousnes of Christ God hath saide and sworne As I liue saith the Lord God I desire not y e death of the wicked but y t the wicked turne from his way liue And againe if the wicked will returne from all his sinnes y t he hath cōmitted al his transgressions y t he hath committed thei shal not be mētioned vnto him The Lord is ful of compassion mercy For as high as the heauen is aboue the earth so great is his mercie towared them that feare hym As far as the East is frō the West so farre hath he remoued our sinnes frō vs. Christ himselfe saith God so loued the world y t he hath giuen his only begotten sonne that whosoeuer beleueth in him should not perish but haue life euerlasting And S. Paul god setteth out his loue toward vs seeing y t while we were yet sinners Christ died for vs much more thē being iustified by his blod we shalbe saued frō wrath through him Thus in time of sicknes are we put in minde to examine and view our sins to solace our selues in y t bloodshedding of Christ Farther he that is sicke is counsailed to call to minde what any man hath trespassed him to forgiue them because God is y e God of loue and if any man hate his brother hee abideth in death and we are commanded to saye forgiue vs our trespasses as we forgiue them that trespasse against vs if we doe forgiue men theyr trespasses our heauenly father will also forgiue vs. But if we do not forgiue men theyr trespasses no more wil our heauenly father forgiue vs our trespasses That so all we which are redeemed with one price by the precious blood of the vnspotted lambe may ioyne together as partakers of one inheritance and the children of one father and so goe forewarde to one glorie by one way and become al one in Iesus Christ our Lorde In this case the good father calleth his sonne vnto him and exhorteth him in this manner My sonne harken vnto mee these be the last words which I shal speake vnto thee Thou seest in me the weakenes and decay of flesh thou shalt be as I am now One passeth before another the worlde and the beauty thereof fade away and come to an ende Trust not the worlde it wil deceiue thee walke aduisedly knowe y t thou shalt giue an accompt of thy doings For we must al appeare before y e iudgement seate of christ y t euery man may receaue the things which are done in his body according to that hee hath done whether it be good or euil Deceiue no man by wrongful dealing encrease not thy goodes by extortion nor by vsury he that giueth his money vnto vsurie shall not enter into the tabernacle of the Lorde Hee that taketh vsury of his neighbour killeth him without a sword The Lord wyll auenge it he wil not blesse yl gotten goods they cannot prosper they wyll neuer continue nor remayne vnto the third heire My sonne in all thy doings feare the Lord. If thou feare the Lord thou shalt prosper in the day of thine ende thou shalt bee blessed Medle not much with other mens busines least thou be entangled with controuersies abhorre the flanderer double tongued Let my doings which am thy father be euer before thyne eyes Those few goodes which I haue were truly gotten I haue not gathered them of the teares and heauines and vndoing or hindering of any Be faithfull to thy wife and besides her know none other Helpe thy neighbour accordinge to thy power and turne not thy face from the poore needie Be mercifull after thy power If thou hast much giue plentiously if thou hast licle do thy diligence gladly to giue of that litle Be not slowe to visit the sick whatsoeuer thou takest in hande remember the ende and thou shalt neuer do amisse As for me I haue passed the vanities and miseries of this world The Lorde hath giuen and the Lord taketh away blessed be the name of the Lord. He is the Lorde my God let hym doe with me as it seemeth good vnto hym I knowe that this shall hasten my saluatien And that Christ shalbe magnified in my body whether it be by life or by death I haue not so liued that I am ashamed to liue neither am I afrayde to die for we haue a gracious Lord. I know that if my earthly house of this tabernacle bee destroyed I haue a building giuē of God that is an house not made with handes but eternal in y ◠heauens They that die in the Lord are blessed they shall rest from their labors Christ is vnto me both in lyfe and in death aduantage In such sort do the Godly prepare themselues to their iourney out of this life Then the Minister prayeth that he e may bee constant in this faith he strengtheneth him confirmeth him in it He exhorteth the sicke to commende him selfe vnto God he prayeth vnto God that he will giue his Angels charge ouer him to keepe him and defende hym that hee fall not into temptation He teacheth him to saye O lord in thee haue I trusted let mee neuer be confounded Come Lord Iesus come and take mee vnto thee Lord let thy seruant depart in peace thy kindome come I am thy sonne thine am I O saue me into thine hands O Lord I commende my spirite thou hast redeemed mee O Lorde God of trueth In this state he dyeth and hath his eyes alwayes fastened vpon God and so seeth how indeede the dead are blessed which dye in the Lord. Thus doth the Churche of God instruct all men to liue and to die and to bee in readinesse Thus ar the sicke amonge vs annointed with the inner in uisible oyle of y ◠mercie of God Thus are they put in minde to haue the oyle of faith and of a good conscience and that their lampes may euer be burning that so they may enter in with the