was destroied a little arke deliuered that al Sodome was burned and little Soar defended that all Aegypt was plagued little Goshen preserved behold these with trembling and adde vnto these this that the Iewes that were receiued are reiected and the Gentiles that were reiected are received Shall I in one word tel you of the cōsumption destruction subversion desolation of the worthiest structures and Piles that ever the sunne lookt vpon how Noe that was ful of people and Babilon that sate as a Queene Iericho that was the citty of Palme trees and Tirus rich with the seed of Nilus and Ierusalem the ioie of the whole earth were overthrowne and all vtterly consumed Yet none of these are Paralel to this Cataclisme and Inundation of desolation that the Iewes the first and best and one only beloved people who had Abraham for their father Israell for their name Moses their Prophet Aaron their Priest Manna their meat Canaan their Countrie Kings their Captiues David their king yea Christ himselfe their kinsman and yet these Jewes reiected and Gentiles received Vsus O consider this all yee that forget God howle yee Firre trees that these Caedars haue fallē the Oliue tree hath lost her fatnesse the Vine tree her sweetnesse the Cedar her fairenesse the Figge tree her fruitfulnesse O what then remaineth for the brambles and briers thornes and thistles but the fire of wrath and the wrath of fury O did the world and the pompe the glory thereof consider this did those places that now in ioie enioy the pleasures of the worlde duly regarde this Did Venice so blessed with riches Bononia with fruits Naples with Nobility Millaine with beautie Ravenna so honoured for antiquity Forraine Countries or Florence for policie did these I say in the height of their pride cast downe their eies vpon the dust and ashes and rubble of the worlds more ancient monuments they would now Our owne Land euen now in the daies of their peace thinke vpon the time of their visitation Did our owne land endowed as gloriously as graciously with the blessings of peace plenty prosperity as euer Caanan was Did our Land meditate vpon this it would not so far put frō her the day of desolation The Citie London Did the Citty prowd of her wals and bulwarks puft vp in the wealthinesse of her inhabitants glorying in the goodlinesse of her building vanting her selfe to be the mother citty of the land the Metropolis of the Country the seate of the kingdome and the Chamber of the King did this Citty remember this then her graues would not bee so ful her houses often so empty her howlings so many her plagues so mighty Yea to come neerer St Iames Did this Court wherein I speake and you the starres of this Zodiake consider this it would serue to let you blood in the swelling vaines of pride to launce the impostumes of greedy desires to purge your ambitious malitious voluptuous thoughts to cure wantonnes to curbe the lest thought of wickednesse Wherefore let euery mā make particular vse of this doctrin that seeing the Iewes haue fallen they take heede to that coūsel of S. Paule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 10.12 Let him that standeth take heed lest he fal Be not deceived flatter not thy selfe equivocate not with thy soul though thou seeme to bee the deare childe of God presume not there vpon thou maiest fal thou art not more sober then Noah more strong then Sampson more wise thē Salomon more chast then David more secure then Peter Cecidere duces the Columnes Arches Pillers Piramides haue fallen Israels strong mē haue fallen yea Israell the very first and best chiefest of Gods people haue fallē their strength hath bin weakned their beauty blemished their blossoms blasted their honour obscured their glory ecclipsed mē haue fallen the best of men more glorious then the best of mē Patriarchs haue fallen Prophets haue fallen Apostles haue fallen Starres haue fallen Angels haue fallen A second lesson that we learne in these Gentiles 2 da. 2 dae is their vnity and mutual society in their conuersiō exhorting one another They were not deuided in their wils not separated in their actiōs not disioind in their affections but in a heauenly harmony they all ioine togither mutually inciting Come and let vs. The one and only God and father of vs al who is God for euerlasting blessed world without end he in the riches of his wisdome knowledge hath appointed that not only the world in things natural but that his Church also in things spiritual should begin encrease continue Aristotle and be perpetuated by vnity The Naturalist looking through the windowes of Nature beheld the one found Vnity to be the apeasement of al Cōtraries of contrary Elements in the worlde of contrarie humors in the body of cōtrary affectiōs in the minde of contrary factions in the Common wealth and in things spiritual it is so heauēly as that it is truly esteemed to be the bond of the Patriarkes the Chariot of the Prophets the refuge of the Apostles the Cōfort of Confessours and the salue of the Saints And therefore God himselfe hath made his faithful people to be al as one his a Cant. 6.8 Church he hath made one He hath giuen them b Mat 25.34 one kingdome and c Ioh. 17 21 one wil d Ier 32.29 one hart one way e Eze. 1.16 one minde and one spirit So like in loue as that with the f Esec 1 16. Cherubins in Ezechiels visiō they seem to haue but one face So louing in qualitie and condition as that with al g Iudg. 20.1 Israel they are gathered together as one man so constant in faith and affection as that they h Acts 2 46. continue with one accord in the Temple So did these Conuerts they conioine themselues together as the true members of Christes bodie one thought one wish one desire one hart one tongue with al which they ioine Come and let vs. So that the doctrine which hence ariseth is this Doctrine that it is a sure signe of Christianitie in the Children of God to be at one in the vnitie of the spirit The reason of the doctrin is that seeing there is but one God one Father one Redeemer one Comforter one milk of the word one food of the Sacraments Reason seeing there is but one faith one Lord one baptisme seeing we all inhabite one vale of miserie and valley of teares seeing we all fight against one enemie the old serpent seeing we al run for one goale all wrestle for one garland al striue for one crowne al partake in one bodie and one spirit we might al be one in the Lord Iesus And so might enioie the blessing of vnitie and amitie and vnanimitie more plesant then the pools of Heshbon more glorious then the Towers of Lebanō more redolent
then the oile of Aaron more fructifiing then the deawe of Hermon That so we maie be al knit together without anie disiūction that whether we bee supplicants to the throne of grace wee maie al of vs come togither as ioint petitioners or whether we be the singers of thanksgiuing in the house of the Lord we maie al sing in the harmonie of the spirit or whether we be as the company of an army to stand in the gap to entreat for Cōditions of peace we may all cry togither Spare vs good Lord spare thy people bee not angrie with thine inheritance so al of vs being as so many beames issuing from the Sun of righteousnes all as brookes comming frō the fountaine of goodnes al of vs as nerues proceeding frō the head of wisdom al of vs as arteries springing from the hart of loue all of vs as veines deriued from the liver of life al of vs as lines drawne from the center of grace Al of vs going one way through truth vnto life through light vnto truth through loue vnto light hauing one hope one faith and grace of God in Christ Jesus the one only meanes of our saluation The vse hereof is to exhort al the Saints Vse seruāts of God to an vniformity in Christianity and the profession thereof that so there may be no diuision in the body for seeing a body a house a kingdome cannot stand if once deuided Alas how shal the Church of Christ the body of Christ the houshold of the faithful the kingdome of heauen vpon earth stand if there be so manie Sizers and Concisers Cutters Carvers of her members Liuie Rome in that ciuil or rather vnciuil discord betweene Crassus and Caesar and Pompey had almost lost by this threefold discorde the threefold cord of their concorde and many other Cōmon wealths haue been much wasted and impaired by the monster dissention Tacitus in vita Agrico lae Tacitus in the life of Agricola describing the figure fashion complexion chiualrie and resolution of the Britaine 's in that time obserueth this also that they were then drawne into pety partialities and factions Britan gens vali dissima Tacit and the greatest helpe that the Romanes had adversus validissimas gentes as he calleth our natiō was that they had no cōmon coūcel togither but each citty fought against their neighbours Et ita dum singuli pugnant vniversi vincūtur whilest one by one fighteth al are subdued The Romanes are againe entring our land they expect an aduantageous successe by our home-bred factions and schismes dissentions But Lord let it neuer come to passe let our Common-wealth and Church be as Ierusalem a Citty at vnitie safe as Mount Syon that shal neuer be remoued Let thy Church here be for euer the house of peace O let not her Peace-makers be her Peacebreakers let not her fathers be foster-fathers of dissention but let Patrones be patternes of vnity let her Presidents be the presidēts of vnity her Antients beare the standards of vnity let her be begirt with the wals of vnitie let her and her seruants her sonnes be guided by thee O God the God of vnity till the comming of thy Sonne Christ Iesus to iudgment J knowe J speak to an intelligent and ingenious auditorie J need not expatiat in this of the profit pleasure blessing faelicitie of vnitie You al know that she is the greatest gift of God cheifest ioy of Angels highest happines of mē fearfullest terror of diuils holiest harmonie of Saints heauenlyest Antheme of Celestial Cherubins The Empresse of the world whose priuie Counsel be the vertues whose Ladies of honor bee the Muses whose nearest attendants bee the Graces whose Gard be the Angels whose Court is prosperitie whose state is felicitie whose statuts veritie whose continuance eternitie David his Ecce as the roial vsher of this Empresse bids you behold how good gratious and happy and holy and heauenlie a thing it is to dwel together in vnity Hold it and behold it entertaine her retaine her that you maie al saie as these converts Come let vs goe vp And so J end this point and follow them in their going vp Come and let vs goe vp The life of a Christian is not the life of speculation 2 Obs not a professing life but a practising not a talking life but a walking they must not only Come together but goe together they must walke goe clime goe vp Goe repent goe vp perseuerance 1. Repent This ditty their dutie Come and let vs goe vp Jn the word go we may note their repentance in their going vp their perseuerance For the first they had lōg layen vpon the lees of vngodlines vnstird vnmoued they sat in the seat of the scornful or if they stood vp they stood but in the waie of sinners or if they walkt they walked but in the counsell of the wicked gressus digressus but now they take a newe iourney in hand they chuse new liuing waies they goe egressus regressus they goe goe out and goe on and goe vp and turne from the waie of their wickednes and from the wickednes of their waies Doctrine The doctrine gathered from the word goe is this that it is a certaine signe of salvation in a penitent sinner vpon the first knowledge acknowledgment of his sinnes to goe to the throne of grace Austin Reason St Austin giueth the reason of this doctrine Man by his going from God is deformed and poluted and altogether void of al spiritual blessings and by his returne and going back to God he obtaineth al those blessings he formerlie lost Excedendo frigescit ascendendo fervescit Recedendo tenebrescit revertendo clarescit therfore these conuerts resolue here as those did of whom St Austin speaketh In 70. Psal Conferamus nos ad te bene erit nobis de nobis malum est nobis de nobis quia commisimus malum dimisisti nos nobis The state of Christians in their conuersion is vndoubtedly most heauenlie that though Sathan hath assaulted them and sinne hath wounded them and the world tempted them and the flesh betraied them and temptation entrapped thē yet al these enimies remoue their beeseedg when the soule is desirous to turne to his God O how happie is the Christian then when he hath the father calling the sonne mouing the holy spirit perswading the word directing the rewarde inuiting Saints conuersing Angels reioicing and he himselfe singing that sweet holy Hymne Nūc dimittis Lord now lettest thou thy seruant depart in peace from the wicked waies of the world the flesh the deuil and frō the companie of al infernall complices loe J come J walke J goe J runne J clime J goe vp to the house of the Lord J repent my sinns past video meliora proboque J follow hard to the marke for the high price of my saluation Thus
RECVSANTS CONVERSION A SERMON PREACHED AT St. JAMES before the PRINCE on the 25. of Februarie 1608. BY DANIELL PRICE Master of Arts of Exeter Colledge in Oxford At Oxford Printed by Ioseph Barnes 1608. TO THE ILLVSTRIOVS PRINCE HENRIE PRINCE OF Great Britaine and DVKE of CORNWAYL the glory of grace in this life and the grace of glorie in the future REligious most Gratious Prince let me craue pardon for my presumption in offring that vnto the eie of the world which I lately preached in the eare of your Highnesse The vnde served vnexpected attention and former acception of these labours haue drawne this little gift in representation of my remembrance therein VVith this I present my selfe and service being ever ready with all my power to doe your Highnesse the humblest duty thinking my selfe happie when I may performe any thing which may testifie my true zealous and dutiful affection Your highnesse hath already cunning Aholiab and Bezaleel sweet singing David Parable speaking Ecclesiastes Sinne smiting Micaiah Ionas powerfull for Contrition Peter potent for compunction Barnabas singuler for Consolation These all haue dedicated and consecrated their labours to the building of Gods temple in you For my owne part I confesse I am not able with these to bring taches or rings or earings or bracelets or iewels of gold or Onix stoÌ„es or Sittim wood or ointmeÌ„ts or spices or perfumes but the little oile which I haue I desire to present for the light of the Temple Your Grace is the comforte of the old the hope of the young and the ioy of all tanquaÌ„ ad clarum beneficum sidus certatim ad volant they striue to flocke to your Highnesse as to the comfortable starre of their happinesse wishes praiers presents be their offrings VVith me it is worse then with many I haue nothing to present vnlesse as Eschines did to Socrates I should present my selfe and ah las in my selfe I finde that there is such a disproportion betweene a presents worthinesse and my weaknesse that even in this I had beene disanimated had I not beene by your gratious favour encouraged It now remaineth that in the huÌ„blest manner I can devise I wholy resigne my selfe studies labours endeavours course of life to your Highnesse protection and disposition craving pardon for my boldnesse and ever praying for your Highnesse blessednesse that you may be truly gratious in this life and truly glorious in the life to come Your Highnesse most humbly devoted in all service DANIELL PRICE Esay 2.3 Come and let vs goe vp to the mountaine of the Lord to the house of the God of Iacob WHen the Lord for many yeeres togither had manifested himselfe to be the God of Israell expected that his people would become the Israell of God it proved at the leÌ„gth that Israels sins made them to become Ismaels sonnes of a chosen generation a royall Priesthood a peculiar people a holy nation they became an vnwise and foolish generatioÌ„ a disobedient and rebellious generation a generation that set not their harts aright whose spirit was not confident in their God dishonouring Gods Maiestie despising Gods mercy abusing his goodnes abasing his glory prophaning the Kings holyday the Saboath of the Lord poluting the Sanctuary the Chamber of Presence of the Lord neglecting his precepts the Acts of Parliament of the Lord conteÌ„ning his holy-ones the Privy Counsell of the Lord not regarding him as a father who had adopted them his sonnes or as a Master who had hired them his servants or as a husband who had espoused them as his wife or as a Lord who had delivered them as his people out of the fieâ—y furnace of the land of Aegypt of the house of bondage HerevpoÌ„ the Lord sent forth his heavenly heralds the Prophets with their celestiall proclamations to signifie his anger conceiued against their sinnes and yet his mercie if it were received by sinners that so he might inviâ—e those that did rebel incite those that did neglect hasten those that did linger and recall those that did wander to sue out their pardons and to recouer those places that they had lost in the house of his Courts Etym. nom Prophetarum Thus sent hee forth Esay his health to heale their sicknesse Ieremie his exaltation to bring them to humiliation Esekiell his strength to helpe their weaknes Daniel his iudgement to manifest his mercie by these 4. as by 4. truÌ„pets or by the 4. windes or by the 4. rivers of Paradise or by the 4. Evangelists he doth send out his spirituall Pursevants with their celestiall proclamatioÌ„s Our Prophet Esay is one of these foure who having sounded a Parle in the former Chapter and having contested with this people Summa totius primi capitis proueth that they are a sinfull nation a people full of iniquity seed of the wicked corrupt children their whole head sicke and their whole hart beauy so that from the sole of the foote to the crowne of the head nothing but wounds and sores swelling corruptioÌ„ the land wast the cities burnt Zion like a beseedged Citie the faithful Citie become a harlot the siluer drosse the wine water the Princes rebellious and that therfore the Lord would consume theÌ„ and vtterly ouerthrowe them Yet not withstanding all this their miserie in this Chapter hee prophecieth of Gods great mercie that there shal be a time of the restauration of the Church of the erection of the Temple of the election of the Gentiles the house of the Lord shal be prepared vpon the mountaine and the mountaine of the house of the Lord shal bee prepared on the top of the mountaines shal be exalted aboue al the hills and the people shal resort thervnto and shal mutually and reciprocally excite and solicite each others with these words of my Text. Come let vs goe vp to the house of the Lord to the mountaine of the God of Jacob. Which words emblematicallie doe describe Ecclesia militantis symbolum triumphantis exercitium the true signe of the Church militant on earth and the holy exercise of the Church triumphing in heauen Wherin if devotion compunction conuersion assention or religion may moue let him that hath an eare heare what the spirit saith vnto the Church or rather what the Church speaketh with the spirit come and let vs goe vp to the mountaine of the Lord to the house of the God of Jacob. If vnitie amitie or vnamitie maie moue if the prophet who was a noble courtier or the people who were worthy Converts or the place they goe to to the house of God or the God of that house Deus Iacobi maie draw attention from you O then come see and heare tast the gratious goodnes of the Lord in the society of his Saints with one minde one mouth inuiting one another with these words come and let vs goe vp to the mountaine of the Lord to the house of the
when they returne and for sinnes sake leaue sin and leauing sins repent of sins though the lees thereof remaine in them if for righteousnes sake they labour for righteousnes though an esseÌ„tial righteousnes be not inherent in theÌ„ though they do not al the good they loue but in loue desire to doe it though they leaue not al the sinnes they hate but in hatred labour to resist them by this returning the good we doe is accepted the good we desire to doe is imputed the euil we leaue is discharged the euill wee desire to leaue shal not be imputed But alas how many put from them the thought of repentance When notwithstanding that they haue their conscience accusing them their sins oppressing them Gods iudgement threatning theÌ„ Gods spirit warning them Gods mercie exciting them And yet alas yet they are so lulled in securitie as that they thinke not of their returne before the Lord quite turne them of Strabo in Geog. l. 13 These bee like those of whom Strabo writeth in his Geographie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they deferre til it be to late like to Hanniball in surprising Rome Quando potui non habui voluntatem quando volui non habui potestateÌ„ They haue vocem corvinam to cry Cras to procrastinate their returne but haue not vocem columbinaÌ„ mox mox They remember not that God hath left but 2 Tenses to man praesens prateritum and hath taken the future into his owne hands to dispose therof himselfe and if they haue beene deceiued of the time past and are deceiued of the time present howe much more may they be of the time future The Saints and seruants of God are carefull vpon the first knowledge of their sins and errors to returne vnto the Lord. So did a Act. 9.6 Paule from Gentilisme in persecuting the Jewes b Mat. 26.75 Peter from Iudaisme in denying his Master c 2. Sam. 12. David from his adultery d Eccl 1.1 Salomon from his Jdolatry e 2. Chro 32.26 Hesekias the father f 2 Chro. 33 12. Manasses his son g Act. 8.37 The Ennuch h Act. 10 1. Cornelius the i Iud. 2.5 Israelites k Ioan. 3 6. Ninivits l Iud. 7.19 Bethulians m Act 8 12 Samaritanes n Thessalonians and infinite more The vse of this doctrine is that we confesse that we haue al gon astraie and done wickedly euerie one of vs hath wandered out of the waie and therfore that wee seek to the throne of grace there to seek this conuersion this especial gift of God this ioie of Angels this salue of sinnes this hauen of sinners denied to Angels and therfore they became deuils denied to deuils and therfore they remaine damned and only a gift bestowed on the sonnes of God O howe oft hath repentance and conuersion beene preached and yet how little hath it beene affected Jt hath beene preached by Naoh to the old world by Lott to Sodome by Moyses to Aegypt by the Prophets to Israel by Iohn Baptist to Christ by Christ before the Apostles and by many thousands of the Saints and seruants of God since in many places and how often it hath bin preached in this place and to this presence the very wood and stones and seats and senclesse creatures caÌ„bear witnesse O it wil be to late to returne Corpus cuÌ„ causa when the sentence of condemnation is come from the Kings bench Come therfore let vs worship and fal downe and kneele before the Lord our maker for hee is the Lord our God and we are the people of his pasture to daie if ye wil heare his voice harden not your harts and now euen now while it is time and daie remember to returne vnto the Lorde whatsoeuer thou art that hast straied from the Lord by pride returne by the holy waie of humilitie or by hard harted crueltie returne by the blessed waie of mercy or if by envie returne by charitie or if by couetousnes returne by liberalitie or if by drunckennes returne by sobrietie or if by filthinesse returne by chastitie In a worde J end this point with the words of our prophet in the 5. verse of this chapter O house of Iacob come yee let vs walke in the light of the Lord Esay 2.5 And so J come to step a step higher from the goeing to their going vp Come and let vs goe vp They goe and walke and clime and goe vp They continue 2. Perseuerance Goe vp they perseuere with Hanniballs souldiers they proceed forwards in their iourney notwithstanding the rough rocks and craggy clefts of the Alpes God cannot abide haulting in his seruice delaying in religion loitering in profession limmits in Christian procession he cannot but distast any snaile-like withdrawing anie peece-like recoilling any Hypocriticall faining anie wearisome fainting anie Dial-like staying anie poole-like standing anie Ephraimite starting anie foolish virgin neglecting anie drowsey Apostle sleeping The professioÌ„ of a Christian must not be like to Fabia in Quintilian Quint. which for 30. yeares to gether would not confesse she was a yeare elder or like to the sunne in Ioshuaes time that stood still or rather the sunne in Hesekiah his time which went backward or like to that Mounke who in his quotidian deuotions St Thomâ— Moore was wont to saie the 1 daie Gloria Patri the 2 filio the thirde spiritui sancto and in the ende it was sicut erat in principio Iuc in dialog Eras in chuyâ—…ds Hoâ— de aâ— Pot. dubling ouer his orisons or like to Mandrabulus in Lucian who the first yeare offred a sheep of gold the second a sheep of siluer the third a sheep of brasse or in a word like to the picture in the Poet Definit in piscem mulier formosa superné Many there be who make good entrance but weake coÌ„tinuance they runn wel at the first but they either tier or retire they begin in the spirit end in the flesh the blossomes be faire but when their fruit should be ripe it is rotten their beginning is good laudable but the end is lewd and damnable The Lorde hateth these and therfore as the especial thing hee requireth in a ChristiaÌ„ is to be faithful so the most especial thing in the faithful is to bee perfect euen to be faithful to the death The Doctrine that I hence gather from the words goe vp Doctrine is this that the Christian that hath entred into pathes of righteousnesse Reason must resolue to walke therein al the daies of his life The reason of this doctrine is the position of Christ himselfe he that putteth his hand to the plow draweth it backe is vnfit for the kingdome of heauen A Christian therefore must remember that as God is α and ω so he wil haue his servants to run from α to ω from the beginning to the ending in the constant professioÌ„ of the faith they
thee suck and God himselfe shal vtter his voice from the heauen to the earth Peace be within thy wales and plentiousnesse with in thy Palaces Honorable springes of Nobilitie yee generous and in genious spirites I haue not the spirit of Paule to speake to the Noble men of Beraea yet giue mee leaue to remember you of your duty which the Lord requireth Kings cast their Crownes at his feete and Nobles seeke their honour in his seruice Perfourme dutie to him and yee shall be more Noble then yee were borne yee shal bee partakers of a new birth in Christ Jesus adde vnto the Nobilitie of your birth the Nobilitie of life the Nobilitie of vertue is your owne of birth your predecessours Et quae non fecimus ipsi Vix ea nostra voco Remember your God his seruice Religion Remēber his Tēple Remēber that this place is the Spring-Garden of the Nobilitie here ye grow vp as plants here shal ye be preferd to be as the polished Corners of the Temple O then remember the honor due vnto the Temple I hope you hope for the blessings of the eternal life one of them is to be made Pillars in the Temple of my God Are you to bee pillars in the Temple of God Revel 2 O then remēber the Loue you ought to shew vnto this temple What shoulde I speake of the corners or pillars of the Temple Templum est is viventis Dei yee are the Temple of the liuing God the Scripture speaketh it I neede not demonstrate it your lips be the Organs of this Temple your thanksgiuing the hymnes of this Temple your vnity the harmonie of this Temple your tongues the censors of this Temple your praiers the incense of this Temple your hart the Altar of this Temple your repentance the sacrifice of this Temple your zeale the fire of this Temple which as the fire in the Temple let it neuer goe out The time wil come when you wil acknowledge this condemne your selues for contemning this when you wil hate the pompe and glorie and all the state of this world when in true iudgement you shal finde your gold and siluer to bee but the earths dregs your silkes but the excrements of wormes your Pearles but the rubble of the sea the sweetest muske to be natures avoidance the most gorgeous apparell to bee follies garnish and prides ensigne the most faire houses riotts witnesses oppressions monumentes the greatest cheere the bodies stench and the bellies burthen the greatest offices favours butterflies and monies bondslaues Authoritie envies obiect and cares subiect the chiefest Glory statteries shaddow and popularities apprentice Ah las what fruit or ioie or comfort wil ye then haue of those things whereof yee wil be ashamed O then remember now euen now in your tender yeares to tender your selues to your God for they that honor him he wil honour them and they that despise him he wil despise them Al of you worshipfull beloued Remember what you haue hard this day if the Text I haue chosen the Conuersion of the Gentiles cannot moue you to Conuersion yet let the time wherein I speake It is Lent a time of al others in the whole yeer appropriated for this holie worke of Cōversion Devotion comming to the Church and performing of diuine offices Jt is the time wherein Christ in fortie daies did suffer more misery then in all his life It is the time in which he did hunger fast thirst watch praie sweat bleed faint and die for thee That so he might be the Lambe of God that taketh away the sins of the sinners of the world Remember this weake weary bleeding fainting dying Lamb worthy is this Lamb that was killed to receiue power and riche◠and wisdome and strength and honour and glorie praise And let al the Creatures which are in heauen and on the earth and vnder the earth and in the sea and al that are in them sing praise and honour and glorie and power be vnto him that sitteth vpon the throne and vnto the Lambe for evermore Amen