minister vnto him so we so soone as Christ hath done any thing for vs should rise vp immediatly to serue him And as Annah when she had receiued a sonne from God did consecrate him to God againe so whatsoeuer wee receiue of God wee must giue it to God againe that is vse it to his glorie and make it one of our meanes to serue him for all things which wee receiue in this life are giuen vnto vs lest we should want any means to serue God Then because the Apostle requireth Thankes for all things I shewed you that hee is not thankfull before God which thankes him onely for his benefites but he is thankfull indeede which thankes him for his chastisement It may be while the Lord giueth many will say Blessed be the name of the Lord. But when the Lord taketh who wil say Blessed bee the name of the Lorde When the Lord did take Iob sayd Blessed be the name of the Lord. There is one example then of Pauls doctrine which in all things gaue thankes The Prophet Dauid saith Thy staffe and thy rodde haue comforted me there is another example of Paules doctrine which gaue thankes vnto God for his rod for an obedient childe doth not only kisse the hand which giueth but the rod which beateth After speaking of these wordes Quench not the Spirite I shewed you that Spirit doth signifie the giftes and the motions of the Spirite The Spirite in the third of Matthew is likened to fire and therefore Paul saith well Quench not the Spirite because fire may bee quenched Heere I tooke occasion to speake of zeale which is the fire of the spirit shewing you that God is pleased with zeale as men are pleased with loue but as Christ did baptize with fire so Iohn did baptize with water and as the holy Ghost descended with fire so he did descend with winde that cooleth fire shewing that our zeale should be a temperat zeale as our Maisters was Esaiah was commaunded to crie but not to roare the Iewes might not gather too much Manna no more than they might gather too little As there is a measure in knowledge so there is a measure in zeale that is Be zealous according to discretion as Paule saith Be wise according to sobrietie The Disciples were commended for their zeale when they left all to followe Christ but Christ reprooued them for their zeale when they would pray for fire from heauen to consume the Samaritanes Therefore zeale and discretion vnited together are like vnto the two lyons which supported the Throane of Salomon and hee which hath them both is like Moses for his mildnesse like Phineas for his feruencie therefore as wine is tempered with water so let discretion temper zeale But I neede not bring water to quēch that fire which is out alreadie I would rather I could say of you You are too zealous as Paule told the Athenians they were too superstitious But our sicknesse is not a hot sicknesse but a colde sicknesse the hot bodie is distempered but the colde bodie is dead Zeale was neuer infamous before our dayes the Papists are commended if they be zealous but the Protestant if he be zealous is held in derision Then I shewed you how the spirit is quenched as a man doth quench his reason with ouermuch wine and therefore we say when the wine is in the wit is out because before he seemes to haue reason and now he seemes to haue none so our zeale and our faith and our loue are quenched with sinne Euerie vaine thought and euery idle word and euery wicked deed is like so many drops to quench the Spirit of God Some quench it with the busines of this world some quench it with the lustes of the flesh some quench it with the cares of the minde some quench it with long delayes that is not plying the motion when it commeth but crossing the good thought with bad thoughts and doing a thing when the Spirite sayth Doo it not as Achab went to battell after he was forbidden Sometime a man shall feele him selfe stirred to a good worke as though hee were led to it by the hand and againe he shall be frighted from some euill thing as though he were reprooued in his eare then if hee resist hee shall straight feele the spirit going out of him and heare a voyce pronouncing him guiltie and hee shall hardly recouer his peace againe Therefore Paule saith Grieue not the Spirite shewing that the spirite is often grieued before it be quenched and that when a man begins to grieue and checke and persecute the spirit lightly he neuer ceasseth vntill he haue quenched it that is vntill he seeme to haue no spirit at all but walketh like a lumpe of flesh After Quench not the Spirite followeth Despise not prophecying In the ende of this Epistle Paule speaketh like a father which is come to the ende of his life who because he hath but a while to speake heapeth his Lessons together which he would haue his sons remember when he is gone so Paul as though he were set to giue good counsel and had not leasure to speake that he would sendeth the Thessalonians a briefe of his minde which their meditation should after amplifie expound vnto them His first aduice is Quench not the Spirite that is when a good motion commeth welcome it like a frend and crosse it not with thy lusts The second admonition teacheth how the first should be kept Despise not prophecying and the spirite will not quench because prophesying doth kindle it The third admonition teacheth how to make fruite of the second Trie the doctrines of them which prophecie and thou shalt not beleeue errour for truth but hold the best The fourth admonition is the summe of all and it commeth last because it is longest in learning that is Abstaine from all appearance of euill This is the summe of all for he which can abstaine not onely from euill but from the appearance of euill is so perfect as a man can be in this sinfull life put all these together and it is as if Paule should say Quench not the spirite by despising of prophesying neither despise prophesying because all do no prophecie alike but rather when you heare some preach one way and some another when you see some follow him and others follow him do you trie the doctrines by the Scripture as the men of Beroea did and chuse that which is best and soundest and truest hauing alway such an eye to the truth that you abstaine from all appearance of error so iealous the holy ghost would haue vs of our faith that we set no article vpon our religion but that which is an vndoubted truth As Moses did nothing in the Tabernacle but that which was shewed in his patterne It seemes that there were some among the Thessalonians as there be among vs which did forsake all
and the wicked are as neare kinne as Christ and the faithfull Now as Dauid saith Seemeth it a light thing vnto you to be the Sonne of a king seeing I am a poore man and of small reputation So may I saie seemeth it a light thing vnto you to be the sonnes of the king of kings seeing you are poore men and of smal reputation It is counted a great honor to Abraham Isaac Iacob that God was not ashamed to be called their God What an honor then is this that God is not ashamed to be called our Father nay our brother as though we were matched with him If the Israelites had such care to match with the seruants of God what a blessing is this to marrie with the sonne of God Therefore if any affect rich kinsmen or great marriages heere is a greater then Salomon marrie thou him This kinsman of ours is now gone vp into heauen that we may haue a friend in the Court. Ioseph desired the Butler to remember him when hee stood before Pharaoh and hee forgot him though hee had pleasured him But a Theefe desired Christ to remember him when he came into his kingdome and hee receiued him into paradise the same day though he had alwayes offended him to shewe that although wee haue beene as bad as theeues yet we may hope in Christ Therefore now I may conclude you haue heard the word if you goe away and doe it then you are the Mother and Brethren and Sisters of this heauenly King To whome with the Father and the holy spirit be all praise maiestie and dominion now and euermore Amen THE CHRISTIANS SACRIFICE To my late Auditors the congregation of Clement Danes all the good will which I can wish BEloued in Christ Iesus my first fruites I haue nothing but this myte to leaue with you which is the summe of all my Sermons ye haue heard it alreadie and as the Apostle calles the Corinthians his Epistle so ye should be my Sermon that is my Sermon should bee printed in your hearts as this is printed in paper If you haue not giuen your hearts to him which sent for them now thinke that God hath sent for them againe and heare mee writing whom yee cannot heare speaking Take not custome for Religion shunne occasion aswell as sinne seeke the vse of euery thing desire not to haue your Kingdome here And so I leaue you all with Christ whom I haue preached to bring forth the fruite of that seed which is sowne beseeching you for all the loue that you haue of heauē that ye would not count any thing in this world worthie to keepe your hearts from God but thinke of the day when ye shall giue account for euery lesson which ye haue heard and he which hath called you in this prison will glorifie you in his Pallace where ye shall see him to whom ye haue giuen your hearts and enioy that blessing of blessings which makes all the world to worship him The Father of our Lord Iesus Christ which hath begun to draw you to his kingdome neuer leaue you vntill you come vnto it Amen Your late vnworthie seruant for the Lord Henrie Smith THE CHRISTIANS SACRIFICE Prouerbs 23. 26. My Sonne giue me thy heart TO binde all the lessons together which yee haue learned since I came this sentence came to my mind My Sonne giue me thy hart which is the summe of all that yee haue heard and shewes in what chest you should lay vp these treasures in your heart and then giue that heart to God he wil keep all safe A supplication is come as it were frō God to man that man would send God his heart penned by Salomon vnder the name of Wisdome and directed to her sonnes Wisedome intreateth her sonnes that they would giue her their hearts this Wisedome is God we by adoption are his sonnes and our heart is that which Christ calls spirit and truth without hypocrisie Giue me that heart saith God He which giues anie thing to another considers before what he loues giues that which he thinkes will be accepted that he may bee loued for the gift therefore Dauid as though he were at a stand sorrowed that he could not do enough for God breakes forth to him selfe What shall I giue vnto the Lord for all that he hath giuen me The Lord hearing as it were these sighs of his seruants which care studie what they may do to please him comes in their suspence and like a friend which desires nothing but good will answers from heauen My sonne giue me thy heart Vnder which sute he taxeth them beside which are suters alwayes to him and looke still to receiue like the Publicans but neuer cast in their minds what they should giue therefore their tribute is set downe by equall measure vnder the kings seale euerie man must homage his heart Hee which alwayes gaue nowe craues and hee which craued alwayes nowe giues Christ stands at the doore like a poore man and askes not bread nor clothes nor lodging which we should giue to his members but our heart that is euen the continent of all and Gouernour of mannes house which sits on the Bench like a Iudge to giue the charge and teach the tongue to speake the hand to worke the foote to walke the eare to attend the eye to obserue the minde to choose and the flesh to obey That wee must present to God like a burnt Sacrifice wherein all is offered together a wise tongue a diligent hand a warie foot a watchfull eye an attentiue eare an humble minde an obedient flesh put all together and it is but the heart My sonne saith God giuee me thie heart Here thou art the giuer God the petitioner thy heart the gift which he claimeth by the name of a Son should God be a suppliant vnto thee me but that our vnthankfulnesse condemnes vs that for all the things which he hath giuen vs we neuer considered yet what we should giue vnto him before he asketh He is faine to put in his petition like a Suter and say Giue me thy heart Marke what God hath chosen for himself not that which any other shall loose by like the demaunds of them which care for none but themselues but that which being giuen to God mooues vs to giue vnto euerie man his due as Zacheus when hee gaue his heart to Christ parted his goods to the poore and restored to all that which he had gotten by wrong Once God required offerings and sacrifices which men were vnwilling to giue because it was a deare seruice of God but now he saith that the heart is more than all burnt offerings and sacrifices Iacob loued Ioseph more than all his brethren so God loueth the heart more than all her fellowes this myte God will haue for all his benefites which we may best affoord him thy
this day but thus it standes God hath sent vnto vs for our hearts and wee answere him as the husbands of the vineyard when he sent for fruites or as Nabal answered Dauid when he sent for food Who is Dauid or who is the Lord that I should take my heart from pleasure and sin and giue it vnto him Thus we demurre vpon the cause when we should giue whether we should giue or no and aske the flesh and our lusts and our pleasures and if the diuell will not giue his assent then wee returne an excuse it is not mine to giue or if thou canst get the diuels good will I will not stand or let sinne and pleasure haue it for a while and when they haue done with it then God shall haue it Thus euery thing which should be thrown out hath a place in our heart and he which should bee receiued in can haue no roome there though hee would open the doores of heauen if we would open the doores of our hearts that the King of glorie might come in What shall become of those hearts when he which craues them now shall iudge them hereafter Then shall they stand like Esau and see them blessed like Iacob which gaue their hearts and crie themselues as hee did to his father Isaac Hast thou not reserued a blessing for vs What a heauie heart will it bee then when it may not ioy any longer here and the ioyes of Heauen are shut agaynst it and hee which desired it will not haue it because it comes like the foolish Virgins when the doores of mercie are shut Thus ye haue heard what God requires for all that hee hath giuen you and how all your seruices are lost vntill you bring it What shall I wish you now before my departure I wish you would giue all your hearts to God while I speake that yee might haue a Kingdome for them Send for your hearts where they are wandering one from the Banke another from the Tauerne another from the Shop another frō the Theaters call them home and giue them all vnto God and see how hee will welcome them as the Father imbraceth his Sonne If your hearts were with God durst the Diuell fetch them durst those sinnes come at them Euen as Dina was defloured when she strayed from home so is the heart when it straieth from God Therefore call the members together and let them fast like a quest of twelue men vntill they consent vppon lawe before anie moe Tearmes passe to giue God his right and let him take the heart which hee wooeth which hee would marrie which hee would endowe with all his goods and make it the heyre of the crowne When you pray let your heart pray when you heare let your heart heare when you giue let your heart giue whatsoeuer you doe set the heart to doe it and if it be not so perfect as it should bee yet it shalbe accepted for the friend that giues it Now if you cannot command your hearts to turne vnto God because the diuell pleades custome and the flesh will not agree to leaue her possessions then remember what Christ saith When ye giue almes let not your left hand know what the right hand doth so the flesh must not knowe what the spirite doth Thou must not make thy lusts of counsel but as Abraham when hee was bid to offer his sonne rose vp betime and left his wife at home and neuer made Sarah priuie lest she should stop him being more tender ouer her childe like women than the father is so thou must giue thy heart to God before the flesh heare of it for if Abigaile had consulted with Nabal whether she shuld haue supplied Dauid with victuals or no when he sent the miser would neuer haue giuen his consent which scolded so soone as he heard of it therefore she went alone and gaue that which hee asked and neuer tolde her husband what shee would doe lest hee should hinder her which sought her welfare and his too so wee should steale our harts from the world as the world stole them from vs and transport them to God when the flesh is a sleepe I haue but one daye more to teach you all that you must learne of me therefore I would holde you heere vntill you assent to giue all your hearts to God If ye giue them not now where haue I cast the seede and how haue ye heard all this yeare If ye will giue them now ye shall bee adopted this daye the sonnes of God and I shall leaue you in the bosome of Christ which will giue you heauen for your hearts The Lord Iesu graunt that my wordes bee not the sauour of death vnto my soule here but that you may goe in strength thereof through prosperitie and aduersitie till you heare that comfort from heauen Come ye blessed and receiue the inheritance prepared for you FINIS THE TRVE TRIAL OF THE SPIRITES To the Reader TWo things we are apt to forget Gods benefites and our sinnes for the first the Lord saith I haue loued you and they say Wherein hast thou loued vs For the second hee saith Ye haue despised me and they say Wherein haue we despised thee THE TRVE TRIAL OF THE SPIRITES 1. Thess 5. 19 c. 19 Quench not the spirit 20 Despise not prophecying 21 Trie all things and keepe that which is good 22 Abstaine from all appearance of euill AT the last time which I spake of these wordes In all things giue thanks Quench not the Spirit Touching the first I shewed you that it is an easier thing to obtaine of God than to bee thankfull to him for moe haue gone away speeders than haue gone away thankers Then how the wicked are beholding to God as well as the iust and therfore it is sayd that the Sunne doth shine vpon the iust and the vniust Then how Iacob came not so barely to Laban when he brought nothing with him but his staffe in his hand as man commeth into this worlde without strength or staffe to sustaine him which made the Apostle to aske What haue you which you haue not receiued Therefore to teach man to be thankfull vnto his maker hee was not made in Paradise the place of ioy and happines but being made out of Paradise hee was brought into Paradise to shew how all his ioy and happines came from God and not from nature that he might know where to bestow his thankes Therefore Dauid to perswade all men vnto thankfulnesse saith It is a good and pleasant thing to be thankfull If he had sayd no more but good all which loue goodnesse were bound to be thankful but when he saith not onely good but pleasant too all which loue pleasure are bounde to be thankfull and therefore as Peters mother in lawe so soone as Christ healed her of a feauer rose vp immediatly to
him so soon as he slew his brother I know thy works saith God he may say I knowe thy works thy thoughts too for Iudas could not goe so closely about his trechery but that Christ did know when the thought entred into his hart and heard when he conferred also with the Scribes and saw likewise when he tooke the bribe though he kept a time to punish him as he saith Psalm 37. ver 2. When I see a conuenient time then wil I execute iudgement Now the time was come when this King should bee made an example vnto all other Kings after him to amend their liues and reforme their Realmes when as the Prophet commeth from God vnto them to tell them what they should doe When Dreame and Daniel had done what they could now God cals foorth his Iudgements and bids them see what they can do and commaunds them to chase Nabuchadnezzar vntill he haue lost his kingdome vntill he be driuen out of his pallace vntill he be fled into the wildernes vntill he be degenerate like a beast vntill his subiects seruants pages make their sport gaze and wonder at him like a foole which goeth vnto the stockes or a trespasser which is gazed at vpon the pillorie so the king was debased when God heard him but vaunt of his buildings Therefore let vs take heede and be carefull after what sort we speake and what wordes slip from vs lest GOD take vs in our lies or oaths or slanders or ribauldrie as hee tooke Nabuchadnezzar when his tongue walked without a bit for if he had supposed that God had been so neare and that he would haue answered him as he did he would haue held his peace and layd his hand vpon his mouth rather than pay so deare for a vain word which did him no good when it was spoken The second note is of the Iudge A voyce came downe from heauen the controuling voice came down from heauen God is most offended with our sinne for Nabuchadnezzar might haue spoken more than this before any other man and no man could controll him because he was king and kings delight in greater vanities than buildings yet no man saith Why doest thou so because Salomon saith He which repeateth a matter separateth the Prince that is he which tels Princes their faults maketh them his enemies therefore since Iohn Baptist dyed onely God is left to reprooue almost all that sinne by authoritie yet there is one in heauen hath an eare and a tongue and checketh the king as boldly as euer the king checketh his subiects When the voice from earth spake vainly the voice from heauen spake iudgement Here is the king of heauen against the king of earth the voice of GOD against the voice of man a diuine wrath warring with a humane pride the fire is kindled woe to the stubble The Lorde of hoasts is in armes against the Lord of Babel and beginnes to lay handes on him and to thrust him out of his throane First he rattles him like a thunder O King Nabuchadnezzar as if he should say for all thou art a king thou shalt see whether another bee aboue thee Now gard thy person now defend thy honour for he whom thou hast despised threatneth to take thy kingdome from thee goe nowe and walke in thy galleries fetch one turne more before thou bee turned out of doore and walke with the beastes in the forrest Now he comes to the arraignement and cals him to the barre O king Nabuchadnezzar to thee be it spoken He was neuer called king with lesse reuerence nor had such paie for sinne in all his raigne God giues him his title and he tels him his lot he cals him king but without a kingdom as if he said late king of Babel holde vp thy hande Here a king is arraigned in his owne kingdome and no euidence giuen against him but as though hee had witnessed against himselfe as all sinners doe God condemneth him out of his owne mouth and to open his eares he calleth him by his owne name O king Nabuchadnezzar as the prisoner is called when he holds vp his hand at the barre Then he pronounceth the iudgement To thee be it spoken to thee which aduancest thy selfe like God to thee which wouldst not take heed by thy dreame to thee which wouldst not bee warned by the Prophet to thee which diddest all for thine own honor Now hearken to thy iudgement Thy kingdome is departed from thee thou shalt bee driuen out of thy pallace they which should honor thee shall expulse thee thou shalt raigne with the beastes in the desarte there shall be thy dwelling seuen yeares goe now and stalke in the woods as thou diddest in thy pallaces and when thou art among the Lyons and Wolues and Beares looke vnto Babel which thou hast built How dooth this speech differ from Nabuchadnezzars speeche his wordes were but wordes but Gods wordes were He spake and it was done For in the same houre that which was spoken was done saith Daniel whatsoeuer the voyce threatneth vnto our sinnes or vnto the sinner shal be done at first or last To Nabuchadnezzar it was said Thy kingdome shall bee taken from thee To vs it is said Thy life shall bee taken from thee To him it was said Thou shalt be thrust forth into the desart To vs it is said Thou shalt bee throwne forth into darkenes To him it was said Thou shalt be like beasts To vs it is said Thou shalt be like the damned Shall not the voice spoken to vs be remembred with God as well as the threatning menaced to him This voice came from heauen and therefore it spake home not like them which glide by the faultes of Princes whisper behinde their backes as though they would reproue them if they durst but for feare lest the prince or counsellor or iudge or magistrate should take it as he meanes it think that he aimes at them which makes them speake in parables as though they would cast a vayle ouer their reproofe and eate their message before they haue spoken it The holy Ghost teacheth vs here to reproue so that whosoeuer sinneth may knowe that thou speakest to him Hee which speaketh from Heauen as the voyce did must speak like Iohn Baptist among the Publicans harlots and souldiers as though he went from one to another and saide this is spoken to thee this is spoken to thee this is spoken to thee For vnlesse wee come neere these mortall Gods and proud Nabuchadnezzars as neer as Elias came to Achab whē he said It is thou that troublest Israel they wil poast it ouer and thinke that thou speakest not to them vntill thou speakest plainly as the voice spake from heauen To thee be it spoken And they will reforme the matter or else God shew some iudgement vpon them as he did heere vpon this great king Nabuchadnezzar Now the decree goeth foorth that Nabuchadnezzar shall be King no
our sinnes are washed with Christes bloud when our bodies are washed they are taken out of the water againe to signifie how we shall be raised from death to life by the resurrection of Christ and how we should rise from sinne to righteousnesse thus we begin our life with a solemne promise to God before the Church to serue him with our bodies and soules till death vs depart Now let vs remember how we haue kept this promise with the Lord or rather how we haue broken promise with him then we gaue our selues to GOD but since we haue giuen our selues to sinne then wee promised to renounce the world but euer since we haue embraced the world therefore now let vs begin to pay that which we ought so long and pray the Lord which hath instituted this Sacrament as a seale of his mercie to receiue this child into his fauour as we receiue it into his Church to baptize it with his spirit as wee baptize it with water and powre vpon it his grace as we giue it the signe of grace FINIS THE PILGRIMS WISH PHILIP 1. 23. I desire to bee dissolued and to bee with Christ. HEere is Pauls desire to be dissolued and the cause that he might be with Christ wherein first you shal see the difference betweene the faithfull and the wicked how one loatheth this life and the other longeth after it Secondly because the Apostle seemes to desire death you shall see whether any man may wish to die Thirdly because after his dissolution hee hopes to bee with Christ you shall see the diuersitie of iudgements betweene Paul and the Papists which think when they are dead that they shall goe on to Purgatorie Lastlie because the soules which are with Christ cannot walke as they did when they liued vpon the earth you shall heare a little of walking spirits which haue beene so much talked of in the time of poperie and were taken for the soules of them which were dead after wee will speake a little of the Sacrament which yee come to receiue and so commit you to God I desire to be dissolued Before Christes comming when the Kings or Patriarches died it is said that they went to their fathers as we read of Dauid and Salomon c. but after Christs comming when the faithfull die they are said to go to Christ as we read of the penitent thief Luke 23. 43. Not because the Patriarches went not to Christ as well as they but because yet Christ was not ascended to heauen therefore they are not to go to Christ although if they went to heauen they must needes go to Christ because Christ touching his Godhead was alwaies in heauen I desire to be dissolued As the wordly long for Christ to come to them so the faithful long to go to Christ for vnlesse we ascend to him as he descended to vs his descending is in vaine because he came downe that we might go vp he descended to take our flesh we ascende to take his kingdom he descended to be crucified we ascende to be glorified he descended to hell we ascend to heauen that is to ioy to glory to blisse to our father to our Sauiour to our comforter to Angels to Saints to eternall life therefore good cause had Paul to desire to be with Christ that he might be at rest for no doubt it was the sweetest voice that euer the theefe heard in this life when Christ said vnto him This day shalt thou bee with me in Paradise Luke 23. chapt vers 45. Besides as Paul persecuâ—ed before so he was after persecuted himselfe as he tels the Corinthians 2. Cor. 11. 24. I was thrise beaten with rods I was once stoned I suffered thrise shipwrake c. Therefore good cause had Paul to desire to be with Christ that he might be out of trouble Yet he wil not dissolue himself but desireth to be dissolued that is that he which brought him into this world would take him out of the world neither doth he wish or pray or make any petitioÌ„ to God to take away his life but tels him his desire desiring to be dissolued to desire is not to pray but shewes what we approue neither doth he desire so to be dissolued as though he were weary of his labors would suffer no more for Christ but he is content to liue as he saith in the 24. vers Neuertheles for me to abide in the flesh were better for you as if he should say to do you good I am content to suffer euil and stay still from Christ whom I long to be with Seeing then that he wil not dissolue himself nor pray to be dissolued but is content to liue stil why doth he say I desire to be dissolued Onelie to shew what he preferreth in his desire if hee might choose life or death for his owne respect he could be content to leaue friends and riches and pleasures and life and all onely to bee with Christ This seemes to be a good lesson for sickemen when they can liue no longer then to be with Christ were better then to be with the glutton which neuer thought of heauen til he was in hell but Paul was not sicke nor sore when he desired to be dissolued therefore this is not onely for the sicke but for the whole If he had wished to liue stay still in the world no man need to be taught to say after him for yong old desire not to be dissolued but few are content to bee dissolued To a naturall man in this life nothing is so sweete as life it selfe and he which is in loue with this world seldome dyeth quietly vpon his bed but to a minde which misliketh this worlde nothing can come so welcome as death because it takes him out of the world This it is which Paul would haue vs learne that nothing in this world is so pretious or pleasant that for it we should desire to liue or stay from God one hower though all may not wish to die yet all must subscribe to this that death is better then life because it leads to Christ which when Paul had throughlie tasted he was satisfied for all things else and desired to liue no longer that he might bee with Christ heerein appeareth the end of mans life which when he hath obtayned he desireth to liue no longer how great riches and honours and friends soeuer he leaue behind him From the time he knoweth Christ crucified and begins like Enoch to walke with God he cryeth euer after with the Apostle I desire to be dissolued and to be with Christ who shall deliuer mee from this bodie of sinne death weare to me aduantage Euen as Simeon reioiced that Christ came to him so the faithfull reioice that they shall go to Christ The necessitie of sinne is so irksome to him which knoweth the vilenesse of sinne that the faithfull man but to doe good would not liue
deliuer them to other like an experienst medicine which himselfe hath proued Thus much of preaching nowe to you which heare Thinke that you are gathering Manna and that it is God which speakes vnto you and that you shall giue account for euery lesson which ye heare and therefore record like Marie whē you are gone and the seede which wee sowe shall grow faster then the seed which you sow FINIS THE HEAVENLY THRIFT Whosoeuer hath to him shall bee giuen and whosoeuer hath not from him shall bee taken euen that which it seemeth that hee hath Luke 8. 18. THe next wordes before are take heede howe you heare the reason followes to make vs take heede howe we heare hee saith Whosoeuer hath c. This sentence hath two hands as it were one giueth and the other taketh therfore one calleth it a comfortable saying and a dreadfull saying for it blesseth some and curseth other like Moses which saued the Israelite and slewe the Egyptian Whosoeuer hath to him shalbe giuen there goeth the blessing Whosoeuer hath not from him shall bee taken there runneth the curse Thus looking backe to the words before viz. Take heede how you heare This doctrine commeth vnto vs that he which taketh heed how he heareth sprouteth and flourisheth like a twigge which hath life in it till it come to a tree but hee which taketh no heede how he heareth fadeth and withereth like a stocke which is dead vntill hee hath not onely lost the giftes which hee had but till the spirite doe leaue him too and he seeme as naked to men as Adam did to GOD. The like sentence in the twentie one of Mathew where it is said The kingdom of heauen shall bee taken from you and shall bee giuen to a Nation which will bring foorth the fruites thereof there is a taking from them which bring no fruites and a giuing to them which bring fruites The like is in the 22. of the Reuelat. where it is said Let him which is iust be iust still and let him which is filthie bee filthy still whereby it is meant that the iust shall bee more iust and the filthy shall bee more filthie The like is in the 15. of Iohn 2. where it is saide Euery branch which bringeth no fruite he taketh away but euery branch which bringeth foorth fruite he purgeth that it may bring foorth more fruite The likeis in the 25. of Matthew where this sentence is repeated agayne after the Parable of the Talents as to one seruaunt were committed fiue Talents and to another two and to another one to increase and multiplie and hee which vsed his Talent doubled it and hee which hid his Talent lost it euen so to euery man GOD hath giuen some gifte of Iudgement or tongues or interpretation or counsell to employ and doe good and hee which vseth that gift which God hath giuen him to the profite of others and Gods glorie shall receiue moe giftes of GOD as the seruant which vsed two Talents receiued two more but he which vseth it not but abuseth it as many doe that gifte which he hath shal be taken from him as the odde Talent was from the seruant which had but one shewing that one gifte is too much for the wicked and therefore it shal not stay with him One would thinke it should be sayd Whosoeuer hath not to him shall be giuen and whosoeuer hath from him shall bee taken for God biddeth vs giue to them which want But this is contrarie for he taketh from them which want giueth to them which haue It is sayd that our thoughts are not like Gods thoughtes and so our giftes are not like Gods giftes for he giueth spirituall things and we giue temporall things Temporall things are to be giuen to them which haue not but spirituall things to them which haue Therefore Christ calleth none to receiue his worde and spirite and grace but them which hunger and thirst which is the first possession of heauen When it is saide It shall be giuen GOD sheweth himselfe rich and bountifull because he giueth to them which haue that is hee giueth after he hath giuen for What hath any which hee hath not receiued Therefore none can saie as Esau sayd to Isaac Hast thou but one blessing my Father For he blesseth when he hath blessed as a spring runneth when it hath runne First marke the growthe of Gods giftes in them which vse them how he watereth his seede like a Gardener vntill it spring in the earth and then he watereth it agayne vntill it spring aboue the earth and after hee watereth it agayne vntill it bring foorth fruit vpon the earth therefore GOD is called The Lord of the Haruest because the seede and the blade and the eare and the corne and all doe come from him After you shall see the wan◠and the Eclipse of their giftes which vse them not howe their learning and knowledge and iudgement dooth betray them as strength went from Sampson when hee had lost his hayre till at last they may say like Zedechiah When did the spirite departe from mee When did loue departe from me When did knowledge depart from mee When did my zeale departe from mee The first part of this sentence is like the gratulation to him which vseth this talent in the twēty fiue of Mathew Good and faithfull seruaunt I will make thee Lord ouer much The second part is like the Obiurgation to him which hidde his Talent Naughtie and sloathfull seruant take his Talent from him So GOD beginneth here to separate betweene the sheep and the Goats Iacob shall not be cursed because Esau is cursed Neither shall Esau bee blessed because Iacob is blessed But the Lord Knoweth who are his and who are not and therefore he saith wosoeuer hath and whosoeuer hath not as though he knew them all whosoeuer they bee This Scripture was performed before it was written For when Adam serued GOD God serued him he consulted for a Mansion for him he consulted for meat for him hee consulted for a companion for him vntill Adam rebelled against God wee read of nothing that God did but his workes for Adam sixe dayes together as though he had beene hired to labour for him But when hee left his innocencie then God began to take againe that which he had giuen he lost his wisdome he lost his quietnesse hee lost his libertie hee his glorie hee lost his dwelling like the man which fell amongst theeues Thus while Adam had righteousnesse it might bee sayde of him Whosoeuer hath to him shall bee giuen And when he had not righteousnes it might be sayd of him too From him which hath not shall be taken God is called a Father because he is like a Father which taketh a pleasure to see his sonne thriue and grieueth to see him an vnthrist First he giueth vs a stock to prooue our husbandrie and then if wee thriue with that hee dooth adde more vnto it now a little
tormented All their friends and subiects and seruants forsake them because they goe to prison to trie the mercie of hell and take what the spirites of darkenes will heape vpon them there lie many of the men which were called Gods and thus endes the pilgrimage of Kings Princes and Rulers This is our life while we enioy it we lose it like the Sunne which flies swifter than an Arrowe and yet no man perceiues that it moues Hee which lasted nine hundred yeares could not holde out one houre longer and what hath hee now more than a childe which liued but a yeare Where are they which founded this goodlie Cittie which possessed these faire houses and walked these pleasant fieldes which erected these stately Temples which kneeled in these seates which preached out of this place but thirtie yeares agoe Is not earth turned to earth and shall not our Sunne set like theirs when the night comes yet wee cannot beleeue that death will finde out vs as he hath found out them though all men die yet euery man dreames I shall scape or at the least I shall liue till I bee olde This is strange men cannot thinke that God will doe againe that which hee dooth dailie or that he will deale with them as he deales with other tell one of vs that all other shall die we beleeue it tell one of vs we shall die and we beleeue it sooner of all than of one though we bee sore though wee bee weake though we be sicke though wee bee elder than those whome wee follow to the ground So they thought which lie in this mould vnder your feete as you doe If wisedome or riches or fauour could haue intreated death those which haue liued before vs would haue kept our possessions from vs but death would take no bale wee are all Tenants at will and we must leaue this Cottage whensoeuer the Landlord will put an other in our roome at a yeares at a moneths at a weekes at a daies at an houres warning or lesse the cloathes which we weare vpon our backes the graues which are vnder our feete the Sunne which sets ouer our heades and the meates which go into our mouthes doe crie vnto vs that we shall weare and set and die like the beastes and fowles fishes which now are dead in our dishes and but euen now were liuing in the Elements Our Fathers haue summoned vs and wee must summon our children to the graue Euerie thing euerie daie suffers some Eclipse nothing standeth at a stay but one creature cals to another Let vs leaue this world While wee play our Pageants vpon this stage of short continuance euerie man hath a part some longer and some shorter and while the Actors are at it sodainelie death steps vpon the stage like a hauke which separates one of the Doues from the flight he shootes his dart where it lights there fals one of the Actors dead before thē and makes al the rest agāst they muse and mourne and burie him and then to the sport againe While they sing play and daunce death comes againe strikes another there he lies they mourne him and burie him as they did the former and play againe so one after another till the plaiers bee vanished like the accusers which came before Christ and Death is the last vpon the stage so the figure of this worlde passeth away Many which stand heere may lie here or elswhere within this twelue moneth But thou thinkest It is not I and hee thinketh It is not he but he which thinkes so commeth soonest to it If I could make you beleeue that ye haue but a yeare to liue and that all which heare mee this day shall come to the barre before this daie tweluemoneth returne againe ye would prepare your selues to die and leaue your sinnes behinde you and depart Christians out of the Church with a minde to do all that God wil haue you that when the tweluemoneth is ended ye might liue with Angels in heauen and escape that fierie lake where the Glutton begs but a drop of water to coole the tip of his tongue and it will not bee graunted him least it should ease him But nowe wee know not whether we shall liue a weeke to an end we will doe nothing that he bids vs but abide the venture and trie the marker what God wil giue for sinne so one is taken after another and because we are not ready we go against our will like Lots wife out of Sodom This is our fashion to see the best last till we can neither forsake our sin nor hope of mercie Thus I haue proclaimed to all Kings Princes Iudges Counsellors and Magistrates that which Esay foretold to one Set thy things in order for thou shalt die Yet 15. yeeres were behind when the Prophet warned him to set al things in order But I cānot promise you 15. yeeres for many Princes do not raigne so long for one that doth That which Esay spake to one God here pronounceth of all yee shall die therefore the message is sent to you and when ye think of your honour think of your end These 2. notes that ye are Gods and that yee shall die the holy Ghost thought enough to teach you how to liue and how to rule And that wee may bee all like Gods hereafter let vs prepare before the accompt for none are in heauen but they that left the world before it left them Therefore let vs praie that GOD would keepe vs in remembrance of his iudgements that the subtiltie of sinne neuer steale our hearts from him but that we may count this life a respite to repent before the Iudge sit to deuide betweene the sheepe and the goates when we shall giue account of all his instructions corrections and benefites euen of this seede which hath beene sowne since yee came in how yee haue receiued his worde this houre FINIS The Triall of Vanitie Eccles 1. 2. Vanitie of vanities saith the Preacher Vanitie of vanities All is vanitie THis booke begins with All is vanitie and endes with Feare God and keepe his commandements If that sentence were knit to this which Salomon keepeth to the end as the hauen of rest after the turmoyles of vanitie it is like that which Christe sayde to Martha Thou art troubled about many things but one thing is necessarie That which troubleth vs Salomon calles Vanitie That which is necessarie hee calles the Feare of GOD from that to this should be euerie mans pilgrimage in this worlde we begin at Vanitie and neuer know perfectly that we are vaine vntill wee repent with Salomon Therefore this is his first greeting and lesson to all after his conuersion to warne them that All is vanitie as if God had said to him as he saide to Ezechiel Cause Ierusalem to know her abhominations as though men did not knowe their sinnes how vaine they are as Eliphaz saieth He beleeueth not that
many titles to make it more amiable It is called a lanterne to direct vs a medicine to heale vs a guide to conduct vs a bit to restraine vs a sworde to defend vs water to wash vs fire to inflame vs salt to season vs milke to nourish vs wine to reioice vs rayne to refresh vs a treasure to inrich vs and the keye to open and vnlocke heauen gates vnto vs. Thus the worde is named in al things that we should onely desire it in stead of all things And surely therefore the worde is in so small request among vs because wee know not what blessings it bringeth with it It is the word of saluation because it saueth the soule from pyning as the corne which Ioseph sent did Iacobs house from famine So that as Elisha sayd of Iordan wash and be cleansed so may we say of the word Heare it and be saued It is called the worde of life because it reuiueth the spirite as Elishaes bones reuiued the Israelites It is called the worde of reconciliation because it is like a golden chayne to linke GOD and vs together And in regarde hereof it is called a iewell of inestimable price as if all the treasure in Egypt were not wealthy enough to buy it And therfore as Dauid longed for the Well of Bethlehem so must we long and languish for the milke of the worde The Word is resembled to milke in three respects First because it is the onely foode of the faithfull as milke is the onely and proper foode of babes Secondly because it is not hard and intricate but playne and easie to be conceiued as milke is easie to be digested Thirdly because it is sweete and comfortable to the soule as milke is sweete and pleasaunt in taste For the first poynt the Lord chargeth the Israelites to doe whatsoeuer he had commaunded and not to adde or diminish any thing And Iosua Iosiah Ezra and the rest when theâ— would renew the Lordes couenant with the people reade nothing but the lawe to shewe that it was the only rule and square of al their duety and therefore Esay recalleth vs to the lawe and to the testimonie c. and Christ sends vs to search the Scriptures because by them we haue eternall life and therefore the Popish church which nor content with the milke of the Gospell hath broached manie heathen traditions and vnwritten trash doth not feede but choke and poyson her children with them and depriue the Lords people of this foode of life and like cursed Philistines stop vp the wells of water which other haue digged what doe they else but starue and famish so manie Nations For well may their hedge priests like drie Nurses delight and disport the children for a season but when hunger bites when the distressed conscience would bee fed and comforted then they are not able to affoorde them the very crummes from Christs table and therefore wee must needes account the estate of those congregations to bee full of dread and horror which haue not this milke of the word to feede their soules which want a good steward to giue them their meate in due season which like the AEgyptians lye crawling in the darke when other churches enioy most comfortable light Iaacob forsooke the blessed land of Canaan when it had no bread and can we be enamored of those assemblies where there is no soules foode If ye did consider my beloued that ye cannot be nourished vnto eternall life but by the milke of the word ye would rather desire your bodies might be without souls than your churches without preachers I tremble to thinke how oft you haue heard this and yet how little you haue performed it For the second poynt that the doctrine of the Gospel is plaine appeareth when the wise man saith Al the words of his mouth are plaine easie to him that wil vnderstand The testimony of the Lord is sure giueth light to the simple If our Gospel be hid saith the Apostle it is hid vnto them that perish for as the Sunne which was made to lighten all things is most light so the word which was made to cleare all things is most cleare so that if there be no communion betweene light and darknes the word of God be a lanterne vnto our feete a light vnto our pathes then it is euident that the Word hath no darknes in it If we see not all thinges the fault is not in the light but in the eie as Agar could not see the water which yet was before her therfore our aduersaries falsly charge the Scriptures of exceeding hardnes and intricatenes When the spies were returned from Canaanâ— they could not say but that it was a good lande but they sayd it was hard to come by So the Papists must needes confesse that the Scripture is a good Word and yet to disswade the Lordes people from a serious and diligent search of it they bring vp a slaunder and say it hath many obscurities and by-pathes But as Elisha saw the horses and fiery chariots which his enemies could not see So beloued if yee come with a faithfull and a holy heart to the Worde and to the Scripture yee shall see that plainnesse and easinesse in the doctrine which our aduersaries cannot see For the third poynte that the Gospell is the onely comfort and consolation of a faithfull soule The Prophet Ieremie saith Thy wordes were found by mee and I did eate them and thy worde was vnto mee the ioye and reioycing of my heart Thy testimonies haue I taken for an heritage for euer for they are the ioye of my heart As a man will bee glad to be hired to a noble man so Dauid when hee had gotten the milke of the Worde reioyced as much as if hee had been hyred vnto God and therefore in all the storie of the Acts we see ioy and comfort to haue followed the word as Elisha followed Elias and would not leaue him So the wise men reioyced exceedingly when they saw the starre which should leade them to Christ so yee haue matter of great ioy comfort when ye heare the woord preached which shall carrie you to heauen like the chariots which conueyed Iaacob into AEgypt There be many Micols in this land which haue mocked King Dauid for dauncing before the Arke There are many which terme vs heady and foolish men because we come and throng prease thus to a sermon but as Christ said Father forgiue them they knowe not what they doe So God forgiue them they know not what they say for if they did feele the calme of conscience the ioy of heart the consolation of spirite and the exceeding and euerlasting comforts in God which the faithfull possesse and enioye by hearing the word they would account vs not onely fooles but starke mad if al the pleasures or profites or daungers of the world should withdrawe or with-holde vs
to euery good as we are to euill Teach vs to remember our sinnes that thou maiest forget them and let our sorrowe here preuent the sorrowe to come Wee were made like thee let not flesh and bloud turne the image of God to the image of Satan our foes are thy foes let not thine enemies preuaile against thee to take vs from thee but make thy word vnto vs like the starre which led vnto Christ make thy benefites like the pillar which brought to the land of promise make thy crosse like the messenger which compelled guests vnto the banquet that wee may walke before men like examples and alway looke vpon thy sonne how he would speake and doe before we speake or do any thing Keepe vs in that feare of thy Maiestie that we may make conscience of all that we doe and that wee may count no sinne small but leaue our lying and swearing and surfetting and coueting and boasting and flanting and inordinate gaming and wanton sporting because they drawe vs to other sinnes and are forbidden as straightly as other Let not our hearts at any time be so dazled but that in all temptations we may discerne between good and euill between right and wrong between trueth and errour and that we may iudge of all things as they are and not as they seeme to bee let our mindes bee alwaies so occupied that wee may learne some thing of euerie thing and vse all those creatures as meanes and helpes prepared for vs to serue thee Let our affections growe so towarde one another that wee may loue thee asmuch for the prosperitie of other as if it were our owne let our faith and loue and prayer be alway so readie to goe vnto thee for our helpe that in sicknes we may finde patience in prison wee may finde ioy in pouertie wee may find contentment and in all troubles we may finde hope Turne all our ioyes to the ioye of the holy Ghost and all our peace to the peace of conscience and all our feares to the feare of sin that we may loue righteousnesse with as great good will as euer we loued wickednes and goe before other in thankfulnes towards thee as farre as thou goest in mercie towards vs before them taking all that thou sendest as a gift and leauing our pleasures before they leaue vs that our time to come may be a repentance of the time past thinking alway of the ioyes of heauen the paines of hell our owne death and the death of thy sonne for vs. Yet Lord let vs speake once again like Abraham one thing more we will beg at thy hands our resolutions are variable we can not performe our promises to thee therefore settle vs in a constant forme of obedience that we may serue thee from this houre with those dueties which the world the diuell and the flesh woulde haue vs deferre vntill the point of death Lord we are vnworthie to aske any thing for our selues yet thy fauor hath preferred vs to be petitioners for other Therefore wee beseech thee to heare vs for them and them for vs and thy sonne for all Blesse the vniuersall Church with truth with peace and thy holie Discipline Strengthen all them which suffer for thy cause and let them see the spirite of comfort comming towardes them as thy Angels came to thy sonne when he was hungrie Be mercifull vnto all those which lie in anguish of conscience for remorse of their sinnes as thou hast made them examples so teach vs to take example by them that wee may looke vpon thy Gospel to keepe vs from despaire and vpon thy lawe to keep vs from presumption Prosper the armies which fight thy battailes and shew a difference betweene thy seruantes and thy enemies as thou didst betweene the Israelits and the Aegyptians that they which serue thee not may come to thy seruice seeing that no God dooth blesse besides thee Make vs thankefull for our peace whome thou hast set at libertie while thou hast laid our dangers vpon others which mightest haue laide their dangers vpon vs And teach vs to build thy Church in our rest as Salomon builte thy temple in his peace Haue mercie vpon this sinfull Lande which is sicke of long prosperitie Let not thy blessings rise vp against vs but indue vs with grace as thou hast with riches that wee may goe before other nations in religion as wee goe before them in plentie giue vs such harts as thy seruants should haue that thy will may be our will that thy Law may be our Lawe and that we may seeke our kingdome in thy kingdome Giue vnto our Prince a Princely heart vnto our counsellers the spirit of counsel vnto our Iudges the spirite of Iudgement vnto our Ministers the spirite of doctrine vnto our people the spirite of obedience that wee may all retaine that communion here that we may enioy the communion of Saints hereafter Blesse this familie with thy grace and peace that the Rulers thereof may gouerne according to thy word that the seruants obey like the seruants of God and that wee may all be loued of thee Now Lorde wee haue commenced our suite our vnderstanding is weake and our memorie short and wee vnworthie to pray vnto thee more vnworthie to receiue the things which we praye for Therefore we commend our prayers and our selues vnto thy mercie in the name of thy beloued son our louing Sauiour whose righteousnesse pleadeth for our vnrighteousnes Our father which art in heauen c. ruption as though wee were made to sinne indeede or in worde or in thought wee haue broken all thy Commandements that wee might see what good is in euill which hath lefte nothing but guilt and shame and expectation of iudgement while we might haue had peace of conscience ioye of heart and all the graces which come with the holie spirite Some haue been wonne by the word but we would not suffer it to change vs some haue been reformed by thy crosse but wee woulde not suffer it to purge vs some haue been mooued by thy benefites but wee would not suffer them to perswade vs nay we haue giuen consent to the Diuell that wee will abuse all thy gifts so fast as they come and therefore thy blessings make vs proude thy riches couetous thy peace wanton thy meates intemperate thy mercie secure and all thy benefites are weapons to rebell against thee that if thou looke into our hearts thou maist saye our Religion is hypocrisie our zeale enuie our wisedome pollicie our peace securitie our life rebellion our deuotion ends with our prayers and wee liue as though wee had no soules to saue What shall wee answer for that which our conscience condemnes Wee are one daye neerer to death since we rose when we shall giue account how euery day hath been spent and how we haue got those things which other will consume when we are gone And if thou shouldest aske vs now what lust asswaged what affection qualified
what passion expelled what sin repented what good performed since we began to receiue thy benefites this day wee must confesse against our selues that all our works words thoughts haue been the seruice of the world the flesh and the diuell we haue offended thee and contemned thee all the day and at night wee pray vnto thee Father forgiue vs all our sins which haue dishonored thee while thou diddest serue vs run from thee while thou didst call vs and forgotten thee whilest thou didst feede vs so thou sparest vs so we sleepe and to morrow we sinne againe this is the course of al our pilgrimage to leaue that which thou commandest and doe that which thou forbiddest Therefore thou mightest iustly forsake vs as we forsake thee and condemne vs whose conscience condemnes our selues but who can measure thy goodnesse which giuest all and forgiuest all Though we are sinfull yet thou louest vs though wee knocke not yet thou openest though we aske not yet thou giuest what should wee haue if wee did serue thee which hast done all these things for thine enemies Therefore thou which hast giuen vs al things for thy seruice O Lord giue vs a heart to serue thee let this be the houre of our conuersion let not euill ouercome good let not thine enemie haue his will but giue vs strength to resist patience to endure and constancie to perseuere vnto the end Instruct vs by thy word guide vs by thy spirite mollifie vs by thy grace humble vs by thy corrections winne vs by thy benefites reconcile our nature to thy will and teach vs to make profite of euery thing that wee may see thee in all things and all things in thee because O most mercifull father we walk between thy mercie and iustice through many temptations gouerne our steps with such discretion that the hope of mercie may preuent dispaire the feare of iustice may keepe vs from presumption that in mirth wee bee not vaine in knowledge we be not proude in zeale we bee not bitter but as the tree bringeth foorth first leaues then blossomes and then fruit so first wee may bring foorth good thoughts then good speeches and after a good life to the honor of thy name the good of thy children the saluation of our soules remembring the time when we shall sleepe in the graue and the day when wee shall awake to iudgement Now the time is come O Lord which thou hast appointed for rest and without thee wee can neither wake nor sleepe which hast made the day and night and rulest both therefore into thy hands we commend our soules and bodies that thou hast bought that they may serue thee restore them O Lorde to their first Image and keepe them to thy seruice and resigne vs not to our selues againe but finish thy work that we may euery day come neerer and neerer to thy kingdome till we hate the way to hell as much as hell it selfe and euery cogitation and speech and action be so many steps to heauen For thy names sake for thy promise sake for thy sonnes sake O Lord wee lift vp our hearts hands voyce vnto thee in his name which suffered for sinne and sinned not Our Father c. A Prayer for a sicke man ALmightie God and all mercifull Father which art the Phisition of our bodies and soules in thy hands are life and death thou bringest to the graue and pullest backe againe we came into this world vpon condition to forsake it whensoeuer thou wouldest call vs and now the Somners are come thy â—etters hold me and none can loose me but he which bound me I am sicke in bodie and soule but he hath stroken me which in iudgment sheweth mercie I deserued to dye so soone as I came to life but thou hast preserued me till now and shall this mercie bee in vaine as though wee were preserued for nothing Who can praise thee in the graue I haue done thee no seruice since I was borne but my goodnesse is to come and shall I dye before I begin to liue but Lord thou knowest what is best of all and if thou conuert me I shall be conuerted in an houre and as thou acceptedst the will of Dauid as well as the act of Salomon so thou wilt accept my desire to serue thee as well as if I did liue to glorifie thee The spirit is willing but the flesh is fraile and as I did liue sinfullie whensoeuer thy spirite was from mee so I shall dye vnwillingly vnlesse thy spirite prepare mee therefore deare father giue mee that minde which a sicke man should haue and increase my patience with my payne and call vnto my remembrance all which I haue heard or read or felt or meditated to strengthen mee in this houre of my triall that I which neuer taught any good while I liued maye nowe teach other how to dye and to beare theyr sicknes patiently apply vnto me all the mercies and merites of thy beloued sonne as if he had dyed for me alone Be not from me when the enemie comes but when the tempter is busiest let thy spirite bee busiest too and if it please thee to loose me out of this prison wheÌ„ I shal leaue my earth to earth let thine Angel carrie vp my soule to heauen as they did Lazarus and place me in one of those mansions which thy sonne is gone to prepare for me This is my mediator which hath reconciled me and thee when thou didst abhorre mee for my sinnes and thou didst send him from heauen to vs to shew that thou art bound to heare him for vs. Therfore in him I come vnto thee in him I call vpon thee O my redeemer my preseruer and my sauiour to thee be all prayse with thy father and the holy spirite for euer Amen What shall stay me from my Father my brother and my Comforter A comfortable speech taken from a godly Preacher lying vpon his death-bed written for the sicke I Owe to God a death as his Sonne died for me Euer since I was borne I haue been sailing to this hauen and gathering patience to comfort this houre therefore shal I be one of those guestes nowe that would not come to the banquet wheÌ„ they were inuited what hurt is in going to Paradise I shal loose nothing but the sence of euil and anon I shall haue greater ioyes then I feele paines For my head is in heauen already to assure mee that my soule and body shall follow after O death where is thy sting why should I feare that which I would not escape because my chiefest happinesse is behinde and I cannot haue it vnles I go vnto it I would go through hell to heauen and therefore If I martch but through death I suffer lesse then I would suffer for God My paines doe not dismay mee because I trauaile to bring forth eternall life my sinnes doe not fright me because I haue Christ my redeemer the iudge doth not