COALES FROM THE ALTAR OR Foure religious TREATISES to kindle Deuotion in this colde AGE Written in French by Mounsieur du Moulin And Translated into English by N. M. LONDON Printed for Thomas Pauier and are to be sold at his shop in Iuie lane 1623. TO THE RIGHT Honourable the Lady Elizabeth Norrisse the onely Daughter and heire of the Right Honourable Francis Earle of Berkeshire and Wife to the Right Worshipfull Mr. Edward Wray Esquire MADAME SO great is my Obligation to your Honour that your Honour may challenge the best seruices of my tongue or pen as due to your Ladiship for those brightest beames of your bounty lately cast vpon me whereby you haue comforted and reuiued my languishing and drooping fortunes The lesse I am able to discharge so great a debt the more I am bound to acknowledge it Anaxagoras finding Perides very ready to make vse of his learning in Philosophy but slow to contribute any thing to his maintenance brake with him in the end after this manner Sir if you desire to see by my light you must minister oyle to my lampe I must confesse and I willingly professe it Right Noble and vertuous Lady that you haue poured oyle into my Lampe in abundant measure and therefore by Anaxagoras his Apophthegne the light of my Lampe is yours by right A Lampe that burneth dimly at the first kindling yet afterwards yeeldeth a cleare and comfortable light which putteth me in some good hope that my labours how obscure soeuer they are now yet hereafter by more industry and practise in this kinde may serue not only to illustrate my Authors but also your Ladyships name For the present I must intreate a fauourable glance of your Ladiships eye vpon the worke I haue now aduentured to Translate and Dedicate to your Honour It consisteth of foure rare pieces drawne by an excellent hand The first presenteth to your view the liuely image of a Christians confidence in the word the second of his deuotion at the Sacrament the third of his patience in aduersitie the fourth of his watchfulnesse in prosperity All the parts and lineaments of these beautifull pictures I haue entirely represented in my translated draught but our language did not alwayes afford mee colours answerable to my Authors Which defect in them if your Ladyship will dispense with I doubt not but that they will seeme very agreeable to your Honour and not altogether vnworthy to be laid vp in your Ladyships rich Cabinet of spirituall rarities and diuine Treatises in this kinde which you rightly value aboue all other precious things in the world For iewels and precious stones adorne but the body these beautifie the minde and repaire the image of God in the hidden man of the heart The first of these will dispose you to the diligent hearing of the Word the second will prepare you to the worthy receiuing of the Sacrament The third wil offer you comfort in sicknes and distresse The fourth will giue you wholesome counsell in prosperity Before you goe to Sermon to set an edge vpon your spirituall appetite for the foode of your soule I commend to your deuout meditations the first of them which discourseth of the excellency of the Gospell When you are bid to the Lords Table to take your Sauiour with Simeon into your hand peruse the second Treatise being wholly of that subiect And if God at any time shake his rod ouer you and you feare a fit of sicknesse or any grieuous trouble and affliction make vse of the cordiall contained in the third Treatise Lastly when you find your selfe dull and heauy in your deuotion in a manner lulled a sleep by the sweet enchantments of worldly comforts and delights then take the siluer Larum-Bell in the fourth Treatise into your hand and ring it out to awake you So shall your prosperity be secure your affliction cheerefull your receiuing the Sacrament most comfortable and your hearing the Word most delightfull and fruitfull Which he neuer ceaseth to pray for who remaines Your Ladyships humbly deuoted and perpetually obliged seruant NICH. METCALFE Errata PAge 6. line 14. reade a happy newes p. 7. l. 17. r. declaring p. 8. l. 11. r. acknowledge p. 9. l 21 r. driuing p. 15. l. 13. r. spirit ibid. l. 17. r. we p. 17. l. 5. r. being opposite to the course p. 18. l. 10. r. it spoken of God that he ibid. l. 19. r. it ibid. l. 2â— r. they p. 19. l. 1. r. his Kingdome ibid. l. 2. r. deliuered ibid. l. 11. r. to the p. 20. l. 15. r. by a p. 21. l. 1. r. shed his bloud for vs ibid. l. 20. by the sword or of p. 22. l. 17. r. he ibid. l. 23. r. plainnesse p. 23. l. 10. r. eloquence p. 24. l. 15. r. it ibid. l. 19. r. discourse p. 5. l. 19. r. riseth ibid. l. 24. r. how hardly they can stand p. 6. l. 3. r. beareth out or vp ibid. l. 24. r. growne p. 27. l. 1. r. weake are scandalized at our prophannesse ibid. l. 3. r. our ibid. l. 17. an ibid. l. 18. r. darke ibid. l. 20. r. the bottomelesse pit p. 28. l. 81. r. will ibid. l. 22. Shepheards p. 29. l. 6. r. proclaimer p. 30. l. 10. r. couered p. 31. l. 21. those good things p. 3â— l. 7. r. glorieth in being p. 33. l. 1. r. that ibid. l. 10. r. it p. 34. l. 9. r. it ibid. l. 14. r. strike ibid. l. 18. r. it p. 37. l. 6. r. within ibid. l. 7. r. on ibid. l. 23. r. The p. 38. l. 20. r. Wherefore p. 39. l. 12. r. life ibid. l. 13. r. implicit ib. l. 20. r. by an Atturney or a proxy p. 40. l. 2. r. his p. 41. l. 9. r. being p. 42. l. 22. r. strengthen p. 43. l. 1. r. who ibid. l. 2. r. who ibid. l. 11. r. needles p. 44. l. 15. r. prohibition which Christ gaue ibid. l. 17. r. wherefore ibid. l. 18. r. that he was sent p. 45. l. 21. r. Goshen ibid. l. 23. r. was ibid. l. 24. r. palpable FINIS THE BOLDNESSE AND CONFIDENCE OF A Christian In a SERMON made by Mounsieur du Moulin Minister of the Reformed Church at PARIS LONDON Printed by T. S. for Thomas Pauier and are to be sold at his shop in Iuie lane 1623. 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 ROM 1. VER 16. I am not ashamed of the Gospell of Christ seeing it is the power of God to saluation to euery one that beleeueth EVen as the Walles of Ierico fell at the sound of Iosuahs Trumpets So did the Walles of Babylon 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 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 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 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 St. 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. The vnderstanding of these words depend vpon the Exposition of three points First what the Gospell of Christ is Secondly what the causes are that make men ashamed of 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 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 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 was the figure of the Gospell which presented vnto vs the fruit of life that is to say Iesus Christ as hee 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 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 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 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 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 all things into order by him by which he hath created all things Yet this is not all for in this selfe-same 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 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 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 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 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 in the second place and of the meanes wherewith Sathan and the flesh â—â—â—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
seeing that hee hath seene the beginning of the Kingdome of God which was all hee 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 feared hauing prayed that the Cup might passe from him and St. 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 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 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 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 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 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 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
the Soule liueth to God and followeth the Lambe filled with the fulnesse of the presence of the Lord. 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 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 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 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 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 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 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 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 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 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
lesse for without repentance hee will be confessed to our wofull condemnation that he forgetteth nothing and therefore in all feare let vs apply our members to righteousnesse and with S. Paul Rom. 12.1 1 Pet. 1.18 19. Psal 13.4 Let vs offer our bodies as a liuing sacrifice holy pleasing to God which is our reasonable seruice Let vs sleepe no longer in our vaine conuersation from whence we are redeemed neither with gold nor siluer but with the precious bloud of the Sonne of God And now let vs awake let vs awake I say to sanctification and newnesse of life lest that it should proue the fearefull slumber of eternall death Let not the world nor the things of the world any longer hinder our affections to constraine our continuance in this horrible hypocrisie being content with the condition which it hath pleased the Lord to call vs vnto Rom. 3. seeing that all things turne to good to those that feare God So that pouerty when it findeth vs may not affright vs nor persecution astonish vs when wee must beare it for the name of the Eternall but let vs suffer with Christ cheerefully to the end to reigne with him eternally And let not the workes of the worldly which are seruile euer trouble vs nor any thing no not the very losse of life may make vs decline from the way of the Lord for S. Paul saith Rom. 8.18 The sufferings of the time present are not worthy to be compared to those blessings which are to come which are reserued for vs in Christ which S. Paul Philip. 1.21 saith It is not only gaine for vs to liue but to die and hereafter let vs not run to any vnlawfull meanes but only to God Eccles 11.14 who giueth blessings and curses life and death pouerty and riches and who I say hath so loued vs that he hath giuen his only Sonne to die for vs Rom. 8.3 will he suffer vs to want those things that are infinitely lesse No he will let vs want nothing that is fitting for our good his eye watcheth ouer them alwayes that feare him and trust in him for he is our strength our hope and our sure fortresse and let vs chase away all vanitie and cast away the foolish cursed confidence which wee ordinarily haue in the arme of man and in riches and from henceforth let vs not looke for any other thing in all the rest of our pilgrimage but to glorifie God and to edifie our neighbours putting our whole trust in him as Dauid did Psalme 40.4 Blessed is the man that maketh the Lord his trust and respecteth not the proud nor such as turne aside to lies Let vs renounce our owne wisdome which is but follie for so the Spirit of God calleth it Isaiah 5.2 Woe vnto them that are wise in their owne eies and prudent in their owne sight and let vs no longer thinke our felicitie dependeth in the desires of the flesh which is the all in all of bruit beasts who die together both in soule and body but that there is a soueraigne and eternall good for those that walke in the feare of the Lord let vs esteeme this aboue all other things knowing that the world and the desires of it vanish away and that all the glory of man is like the flower of the grasse which is fallen but the word of God remaineth for euer and therefore let vs say with Dauid Psal 62. That our soule only reposeth in God for from him only is our saluation euery day remembring this prayer Psalme 90. O Lord teach vs to number our daies that we may apply our hearts vnto wisdome waiting for the full enioying of all the benefits which are purchased for vs by the Death and Resurrection of Iesus Christ to the participation of this eternall beatitude and of the vnion which we haue by him in God to whom only wise only powerfull infinite and our only Creator be all honor and glory world without end through Iesus Christ his only Sonne and our only Sauiour who in the vnitie of the Holy Ghost liueth and reigneth with him eternally Amen The Almighty power of God and his will Wherein is declared how the Almightie power of God and of his will ought to rule our faith in the receiuing of the holy Sacrament TO binde vs to beleeue the Transubstantiation of bread with the bodie of Iesus Christ our aduersaries set before vs the Almightie power of God who they say hath wrought as great miracles whereupon wee say That vse wee ought to make of the Almightie power of God is to beleeue that hee will doe all which hee hath promised in his word but not to beleeue all that wee would imagine By that way one may defend the most false and absurd things in the world in saying that God is powerfull enough to doe it The power of God is not the rule of our religion but his will For to know if the bread of the Eucharist becommeth flesh and transubstantiateth it selfe into the bodie of Iesus Christ one must not begin with the consideration of the Almightie power of God but wee must first informe our selues of his will in his word And if wee finde that God will haue it so we must beleeue it without all difficultie First we learne in the Gospell that Iesus Christ hauing taken the bread gaue it He gaue bread then But it is not giuen vntill after the Consecration Also we finde that Iesus Christ giuing this bread said This is my bodie And to shew that that which he gaue was his bodie hee addeth that it is done in remembrance of him For ordinarily the Scripture calleth the remembrance or representatiue signe of any thing of name with that it signifieth and representeth in the same manner as when we say This is the King when wee see but the portrait If then this Sacrament be the commemoration of Iesus Christ it is not Iesus Christ himselfe for a man cannot bee the remembrance of himselfe This appeareth cleerely by that which is added For Iesus Christ giuing the cup said This cap is the new Testament in my bloud From whence it appeareth that this cup is not the bloud of Iesus Christ for the bloud of Iesus Christ is not in the bloud of Iesus Christ and so cannot hee bloud of his bloud If I say that Baptisme is the new Testament in the bloud of Iesus Christ by consequence I say that Baptisme is not the bloud of Iesus Christ So Iesus Christ saying that the cup is the Testament in his bloud also verie cleerely saith that the cup is not his bloud And euen as a man doth not find it strange that Iesus said that the cup is an alliance although the cup nor that which is within is not transubstantiated into an alliance but only is the Sacrament of the alliance of Iesus Christ so we may not finde it strange if Iesus Christ giuing the bread hath said that it was his bodie although it bee not
you need not doubt a certaine assurance to be iustified and saued seeing that God hath giuen you this grace to beleeue with your heart to Righteousnesse and to make confession with your mouth to saluation Rom. 1.1 For the sicke person to resolue whether it be for life or death according to Gods will Being thus resolued vpon this firme foundation of faith now you must take a holy resolution constantly to attend without all feare what the Lord will be pleased to send vnto you in this your sicknesse with a firme perswasion that all will goe well with you whether it bee you shall remaine here below or that it be his pleasure to make you more happy If his pleasure be to restore you to former health againe as he is powerfull to draw the dead out of the sepulcher and make them liue againe which will bee if hee please for to make you more affectionate to the honour and seruice of God then euer heretofore you haue beene But if it be his will to leade you by this sickenesse to the end of your course it will be to receiue you into the possession of that perfect felicity which the Sonne of God hath so dearely bought with the price of his blood And therefore goe your wayes vnto him with a holy chearefulnesse in the assurance of his mercies Reioyce your selfe in the happy exchange of your remouing from earth to Heauen from this short and miserable life to the blessed life for euer to endure from these triuiall and perishing goods to those that are heauenly and eternall which eye hath not seene nor eare hath heard which are not yet come vp into the heart of Man which God hath prepared for those that loue him Are you not then well resolued in all this to conforme your will to your Heauenly Father to the end that whether you liue you liue to the Lord or whether you dye you die to the Lord Rom. 14.8 being well assured that Christ shall be alwayes to you to liue or to dye Phil. 1.21 Patient Yes God giue you the grace For to assure and comfort the sicke in the infirmitie of Faith I am not ignorant that your faith how great soeuer it may be yet notwithstanding it is both little in you and feeble for whilest the infirmities of this life remaine the Holy Spirit is not giuen vs but in a certaine measure according to the which we know not but in part and our spirituall renuing is yet but in the beginning it is certaine that here below we cannot attaine to the perfection of faith and therefore I doubt not but that your faith is yet weake and infirme and that it cannot but be moued with diuers temptations and combated with diuers assaults of doubt and distrust But yet neuerthelesse it behoueth you to be of good courage for this combat which you feele in your selfe is the combat which as Saint Paul saith to the Galatians 5. v. 17. is in the soule of euery faithfull betweene the flesh and the Spirit and therefore this is a sure testimony which you haue by faith For as the flesh fighteth in you through vnbeliefe so doth the Spirit fight in you by faith and this faith neuer faileth being fortified by the Spirit of God which maketh a man victorious and whatsoeuer imperfection it hath God will make it sufficient to saluation for it is not said Who shall perfectly beleeue shall be saued but simply Who shall beleeue Moreouer as you perceiue in your selfe your faith feeble and imperfect also I doubt not but you perceiue in your selfe a Holy desire that it may be encreased in you and made stronger and that in your heart you make your prayers to God that it may be so Is it not true Patient Yes But seeing it is so and that this faith and desire may encrease in you and that this prayer which you make to God proceed from the fruit of the Spirit and not of the flesh and seeing these are the fruits which the Spirit of God bringeth forth in you is it not a sure testimony that you are conducted by the same Spirit and so consequently the child of God for all those that are conducted by the Spirit of God are the children of God which Saint Paul saith Rom. 8.14 Be of good cheere Sir and boldly say with the Apostle in the middest of your combats I am assured that nothing can seperate me from the loue of God which he hath shewed mee in Iesus Christ our Lord. For to assure the sicke against the affrights and temptations of Conscience There are foure things to be marked which in this spirituall combat may affright you shake your faith and trouble the peace of your conscience which is the feeling of your sinnes the apprehension of death the feare of the Diuell and the horror of Gods Iudgements before whom wee must make our appearance at the going out of this life But against the feare of all these things the bounty of God in the blessings of Christ and in the testimony of his Word furnisheth you with all sufficient remedies for to assure you and truely to confirme you in inuincible constancy Against feare proceeding from the feeling of sinne First of all for the respect of your sinnes it is very necessary to haue a liuely feeling thereof for to humble your selfe before God but seeing yon protest to haue a serious and true repentance and to search and apprehend by faith the satisfaction and expiation in the blood of Iesus Christ assure your selfe they can no way hinder the effect of your saluation If you bee a sinner So Iesus Christ is come into the world to saue sinners 1 Tim. 1.15 He is the Lamb of God that taketh away the sinnes of the world Iohn 1.29 It is his blood which cleanseth vs from all iniquitie 1 Iohn 1.7.9 And whosoeuer shall beleeue in him shall receiue remission of his sinnes through his Name Acts 10.43 And therefore he hath commanded that repentance and forgiuenesse of sinnes should bee preached in his Name Luke 24.47 Hee himselfe inuiteth vs to come to him for to enioy this blessing Come vnto me all yee that labour and are ouer-laden and I will refresh you Matth. 11.28 Goe your wayes then vnto him if you finde your selues grieued with the burthen of your sinnes in assurance to finde remedy for your soules And for that very thing euery day hee maketh himselfe an Aduocate to the Father for vs. If we haue sinned saith Saint Iohn 2.1.2 wee haue an Aduocate with the Father that is to say Iesus Christ the Iust who is the propitiation for our sinnes Against the feare of Death In regard of death wherefore doe you feare it seeing that your sinnes are no more imputed vnto you for sinne was the cause that death entred into the world as Saint Paul Rom. 5.12 and by consequence there where no sinne is there can be no death And indeed concerning death eternall which the Scripture
calleth the second death you haue an entire and full freedome by the meanes of this faith which God hath giuen you In veritie saith the Sonne of God Iohn 5.24 I say vnto you that he that heareth my Word and beleeueth in him that sent mee shall haue euerlasting life and shall not come to condemnation but is passed from death to life And as for the corporall death of which we are assured it is neuer a testimony to the faithfull of the anger of God against them as it is alwayes to the wicked but a singular fauour of Gods bounty bringing an infinite number of blessings with it First of all it deliuereth vs from all sorts of dangers putting an end to so many miseries and griefes which vexeth vs without cease both in our soules and Bodies during the course of this miserable life or rather of this continuall death wherewithall wee languish here below Also it taketh vs away from amidst the throng of this wicked world with the corruption whereof we cannot but be infected and so we come to be freed from this vnhappy necessitie of sinfull liuing and from the daily and hourely offending of our Heauenly Father who is so bountifull and gracious a God vnto vs. Secondly this bodily death is an entrance to the true life by the death of Iesus Christ whose sacred selfe hath passed through this death to make our passage safe and happy vnto vs this is now an assured bridge to passe and make our trauaile from the world to God and from the mischieues of this life to the incomprehensible Beatitude of eternall life to that fulnesse of ioy which is as Dauid saith Psalme 16.11 In the contemplation of the face of the Eternall This is the good which your Soule shall enioy at the departing from your body And as for your body which shall be put into the earth it shall not be there to perish alwayes but onely for a while to rest attending the happy resurrection which is the cause why death is called in the Scripture A Sleepe and and they are saide to be sleeping in regard of their bodies which at the last day shal be awaked and rise from dust to possesse together with their soules the glorious mortality being made conformable to the glorious Body of our Lord Iesus Christ Phil. 3.21 He is the head and they are the members and therefore it behoueth that the members be conformable to their Head What finde you then in death that may affright you seeing it deliuereth you from all euill and will raise you to the height of all goodnesse Rather you shall not meete with any thing but will giue you comfort and assurance to confirme your attendance with resolution and tranquillitie of spirit euen to aspire with all your hearr when the Houre will â—ome to say with Saint Paul My desire is to be dissolued and to be with Christ Against the feare of the Diuell For the feare that you may haue of the Diuell you see now there is no great cause to doubt seeing that death cannot annoy you but by death by which it domineareth But the Apostle testifieth that Iesus Christ hath not onely destroyed death but him also that hath the empire of death which is the Diuell Heb. 2.14 Our Lord himselfe saith that the Prince of this world hath nothing in him neither hath any thing in those that are his Members amongst which number you are by the grace of God Also this hath beene for vs and our profit that the Sonne of God hath vanquished and ouercome vpon the Crosse where He hath as Saint Paul saith to the Collossians 2.15 ouercome the principalities and powers of Hell which hee hath publikely brought in euidence therein triumphing ouer them I doubt not but the enemy of our saluation maketh warre against you for to astonish and trouble your Faith for as Saint Peter saith 1.5 Verse 8.9 Our aduersarie the Diuell walketh like a roaring Lyon seeking whom hee may deuoure Saint Peter addeth being firme in faith it behooueth vs to resist him Resist the Diuell as Saint Iames saith 4.7 and he will flie from you But for to resist and vanquish him it behoueth you to be defended with the armour of God whereof Saint Paul speaketh to the Ephesians Chap. 6. Verse 16. Taking aboue all as hee saith the Buckler of Faith by which you shall be able to quench all the fiery darts of the wicked Against the Apprehension of the Iudgement of God Now remaineth the feare which you may take of the Iudgement of God before whom you must appeare But whereupon ground you your apprehension seeing that your sinnes shall be no more imputed vnto you seeing you shall be no more condemned to death seeing that it will nothing auaile Sathan to accuse you being thereby absolued and iustified by the grace of God It is the doctrine which the Apostle Saint Paul giueth vs Rom. 8. Verse 32.33 Who shall lay any thing to the charge of Gods elect It is God that iustifieth Who is he that condemneth It is Christ that dyed yea rather that is risen againe who is euen at the right hand of God who also maketh intercession for vs. Euen so ought we to come before God but not as before a seuere and rigorous Iudge but as before a Father that is well-pleased with you through the intercession of Iesus Christ of Iesus Christ I say who is both your Intercessor and Aduocate to God the Father Hee will not be refused of the Father in his request for you by Iesus Christ whereof you are a Member For there is no condemnation to those that are in Iesus Christ saith Saint Paul Rom. 8.1 By Iesus Christ in the end in whom you beleeue But he that beleeueth in me saith he shall haue eternall life and shall not come to condemnation but is passed from death to life Is not this then Sir your Faith and firme beliefe which by the benefit of our Lord Iesus Christ you haue forgiuenesse of your sinnes Iohn 5.24 That you are saued from eternall death and freed from the rigour of Gods iudgements and by consequence Sathan cannot annoy you by his accusations and temptations and that this corporall death can be no other vnto you but profitable and euery way happy Also a protestation of charity must be drawne from the sicke party to his Neighbour As for the rest Sir you know Faith worketh by Charity and necessarily bringeth it forth seeing it hath pleased God to vnite you vnto him by Faith also of necessitie you must be vnited to all your Brethren and Neighbours by a true christian Charity And therefore tell vs if you freely renounce not all hatred rancour and enmity with euery one without exception and desire the good and saluation of all in generall and euery one in particular euen as of your owne Patient Yes Doe you not pardon with all your heart all those that might haue offended you in any sort as you likewise require
pardon of all those that might haue beene offended by you Patient Yes Now Sir it behooueth vs to addresse our prayer to God to the end that he will be pleased to fortifie you in faith which hee hath giuen you and to make his graces more and more abound in you and it is your part to humble your selfe with vs before him and to lift vp your heart to him to implore his Mercy from the bottome of your Heart A Prayer for the sicke when there is any signe of death O Lord our God Mercifull Father we are very vnworthy to lift vp our eyes vnto thee our sins and wicked deedes are so many wherewith wee are so polluted before thy face neither is this out of the confidence of our owne worth to be thus bolde to present our selues at the feete of thy diuine Maiesty but in the assurance of the great Compassions and perfect obedience which thy welbeloued Sonne Iesus Christ our Lord hath made for vs with the righteousnesse whereof wee beseech thee couer vs with thy grace to the end wee may be by his fauour made agreeable and reconciled vnto thee But wee beseech thee O good God particularly vouchsafe thy great mercy to this thy poore seruant so feeble mightily deiected vnder thy powerfull hand poore sinner remaining vnder the weight and rigour of thy high Iustice if thou doest not extend thy great clemency towards him Giue him grace good Lord to enter more and more into a serious examination and acknowledgement of his faults to conceiue that true detestation which alwayes bringeth forth true repentance and set him forward intirely to renounce himselfe and his owne way to haue all his refuge in thee and in thy bounty In the meane while receiue him gratiously O Lord shew him the face of a father and assure and comfort him Say to his soule Soule I am he that can warrant thee Dispose of his heart patiently to receiue with Action of graces this Fatherly correction which thou hast sent him and to put himselfe wholly into thy hands to submit himselfe peaceably vnder all that thou shalt please to lay vpon him by thy holy prouidence Lord thou knowest better then he himselfe or any of vs what is most conuenient whether he shall liue or die If thy good pleasure be that hee shall liue let it be that he may onely liue to thee in such sort that hauing profited well by thy chastisements he may learne to loue thee honour and serue thee all the dayes of his life in thy Church perpetually studying to bring sorth fruits of piety and holinesse worthy of thy Gospel and conuenient for a childe of such a Father so that in him thou maist be glorified and his neighbours edified But contrarily of the other part it be thy pleasure to take him out of this miserable world assure him that it shall be to put him into the possession of thy Heauenly kingdome which thou hast prepared before the foundations of the world and which thy Sonne hath purchased by the merit of his death To this end O Father of light from whom proceedeth euery good gift that thou wilt be pleased to giue him a true and a liuely faith with the which he may search find and apprehend the propitiation for his sinnes and the true righteousnes in the obedience of thy welbeloued Sonne Iesus Christ our Lord who hath suffered for our sinnes and risen againe for our iustification and ascended into Heauen to take possession in our Name and by this meanes giueth vs accesse and entrance which sinne had banished vs from Imprint in his heart a full assurance of all these thy graces to the end that by this meanes he may peaceably repose himselfe in thy mercy and happily ouercome all the snares and temptations which Sathan and his owne flesh would put before him to trouble the clearnesse of his faith and tranquility of his conscience That his sinnes then may not make him despaire because thy Iustice hath been so well payed not with gold or siluer but with the pretious blood of thy Christ as of the Lambe without spot or blemish Let not death affright him seeing sinne is abolished and destroyed in him which is the sting of death who now is disarmed and without all power that his spirit being separated from the body by this corporall death it shall be to come triumphantly to thee and deliuered from the captiuity of sinne to the end to taste of the enioying the most happy life which he neuer tasted in this world but by hope leauing his body in the earth but not for euer but to be refined transformed in time conuenient made conformable to the glorious body of his Redeemer by the benefit of his resurrection So Sathan shall no more astonish him but by sinne and death which he hath vtterly lost all power in ouer our visited Brother Assuring him in the end that this accuser can intend nothing against him before the Throne of thy iustice seeing hee is absolued iustified by thy grace there is no iudge that can condemne him That thou wilt also be pleased O good God to be likewise mercifull to all other sicke soules comfort and fortifie them according as thou knowest them needfull and aboue all giue them grace alwayes to embrace with a true and liuely faith thy mercy in Iesus Christ wherein they may euer be comforted Good Lord vouchsafe vnto vs all this grace that this example may profite and teach vs to renounce the world and our selues to imploy that time we haue here below to meditate thy wisedome walke carefully in thy feare retyre our hearts from the vanities of this life to raise them vp to attend and meditate vpon the Heauenly life and to this end to be alwayes prepared to appeare before thee with assurance to be gathered and receiued into thy mercy for the loue of thy welbeloued Sonne Iesus Christ our Lord In whose name we beseech thee O Father of mercy heere vs in these things and in all other things which thou knowest better to be necessary for thy poore seruant and for vs then we doe our selues as we doe now request thee in that prayer which thou hast commanded vs to present our selues before thee Our Father which art in Heauen c. Lord giue vs a good increase of Faith which thou hast planted in the heart of this thy childe and seruant defend him as with a Buckler by the which he may extinguish all the fiery darts of the Diuell and make him perseuere constantly therin vntill the very last breath of his life and that hee may alwaies at the least in his heart render vnto thee a pure and Christian confession as we now present with heart and mouth I beleeue in God the Father Almighty c. This is his Faith O Lord and ours giue vs grace to liue and dye in it through Iesus Christ thy Sonne our Lord who in the vnitie of the Holy Spirit