A PATTERN For WOMEN: Setting forth the most Christian life, & most comfortable death of Mrs. LUCY late wife to the worshipful Roger Thornton Esquire, of Little Wratting in Suffolk.  
Whereunto is annexed a most pithy and persuasive discourse of that most learned & holy Father JEROM, being his last speech before his death, which is able to rouse up the most drowsy and dead in sin.  
And finally, the last most heavenly prayer of the said JEROM, a singular help for a poor soul, wrestling with the pangs of death, to address herself towards her SAVIOUR.  
By I. M. Bachelor of Divinity.  
LONDON, Printed by Edw. Griffin for john Marriot, and are to be sold at his shop in S. Dunstanes Church-yard in Fleetstreet, 1619.   

TO THE ETERNAL MEMORY OF THAT MOST RENOWNED AND BEST DESERVING GENTLEWOMAN LUCY, LATE WIFE TO ROGER THORNTON ESQUIRE, WHO DIED IN WRATTING PARVA IN SUFFOLK, DECEMB: 21. ANNO SALUTIS HUMANAE 1618. BUT EVER LIVETH WITH God.  
JOHN MAYER THE MOST UNWORTHY PASTOR OF THAT CHURCH, AS HIS LAST BOUND DUTY TOWARDS HER, HIS LOVING PATRONESS CONSECRATETH THIS SLENDER PAPER MONUMENT.   

TO THE WORSHIPFUL and singularly religious ROGER THORNTON Esquire, my very good Friend and Patron, and to the hopeful branches of his late cut-off Vine, the comfortable fellowship of God the Holy GHOST.  
IT is a saying: Dies dolorem minuit: Time lesseneth grief: which if it be true, I may seem to miss of my mark, by bringing again to remembrance your inestimable loss: seeing to remember a grievous accident, is to rub ever a sore, and to increase patne, when time had well nigh worn it away. But to set fourth the praises of the dead, & to arect monuments to their memory, are (I know not how) though no subsidia mortuorum salves unto the dead, yet solamina vivorum, by the practice of all ages, comforts of friends surviving. And not without cause, seeing it is promised, that the memory of the inst shall be blessed, & the name of the wicked shall rot, Pro. 10-17. Wherefore in all ages, men have been carried, as it were, by a secret instinct thus to seek the continuance of the good memory of their deceased dear ones, and so have had some solace by the remaining shadow which they could not have by the fading substance. Thus laakob set up a pillar to his best beloved Rachel, and Absalon being conscious to himself of his ill deserts, 
Gen. 35.20.  for which it was likely, that his memory should not without a Monument, set up a noted pillar in his life time, to continue his name after death, 2 Sam. 18.18. The Man solemn built by Artemisia to her decree husband deceased, hath been, for the statclinesse, one of the seven wonders of the world: And it is incredible to recoum what costly Pyramids Turkish Emperors have built for the continuance of name. And some have doted so far, not content to have the memories of their friends thus continued, as of excellent men and women they have delighted, in procuring divine honours unto them, as unto he and she gods. But the witty scoff of Agesilaus King of the Lacedæmonians may well be applied unto such, who when the Thraceans would needs put divine honours upon him for his good deserts towards them, said: Deos vosipsos priùs facite, rùm deisicandorum hominum potestatem vobis esse credam. First make yourselves gods, and then I will believe that yeo have power to make other men gods. We are not of those Christians, that do thus, robbing God of his honour, honour the Saints of God departed, or such as by excessine cost robbing the poor, seek to enrich the tombs of the dead. As rome saith of the costly Churches and Monasteries built to the honour of Saints, so may we justly say here. Quis tam insipiens est, ut non intelligat, quod talia aedificia non cedunt ad Deigloriam, sed ad mundi pompam? Who is so foolish, that he doth not understand that such buildings tend not to the glory of God, but to worldly pomp? And again, Qualis potest esse justitia munerare mortuos, & spoliare vivos? What righteousness can this be to honour the dead, and to spoil the living? we print and paint, carve and grave, enely for their just commendation, that we may remember, that as their memory liveth upon earth amongst men, so their souloes live always amongst Angels in heaven; and that having them still, as patterns before our eyes, we may be whetted on to an imitation of their virtues, who have so happily run their race, finished their course; and already received the crown of righteousness. This Worthy, whom I here describe, deserved more cost than I have, or was able to bestow, and I confess that her excellency compared with the simplicity of this rhapsody, or hastened labour of mine, hath hither to deterred me from making it public. But now, because I see it is expected, and I might otherwise be blamed at many hands, for neglect of so great good deserts, I have adventured it forth, and if I have not so fully displayed her colours, as I might, the fault was in your too great secrecy, through which, her singular, pious, and charitable acts done by her in so great closeness, were hidden from my knowledge, so that I could not insert them. And because it is for her memory, that I have done this, I have divided it, devoting to her as is most proper, the dedication, and to you the consolation. Wherefore take that which is yours, and whereof ye have inst cause, having a wife, a mother already so highly advanced in heaven: of who I may without flattery, to my knowledge, 
Pro. 31.29.  use the words of lemuel's mother, Many daughters have done virtuously, but thou furmountest them all. It is not, if it be duly considered, your loss, and but her gain, though I confess it a great loss to us all, for with the loss gain redounds unto us. Whilst she liucd, we could have only the comfort of one in the journey with us, now she is dead, we may have the comfort of one, our iourney-fellow safely come to the end of the way. And this is a double comfort, the one for that one of our near fellow-members is gone from misery to glory, the other for that in her we have been more confirmed, who saw her joyful end, so many as walk after him. For we ought to rejoice with those that rejoice, and it was the ancient enstome of the Church of God, and now is to give God thanks for the happy departure of good Christians, in regard of their breaking the ice before us, to the confirming of our hope, when we shall follow after. Unto this monument, for the further garnishing, I have added a discourse of another Saint dying long ago, which deserveth to be engraven in marble with a pen of iron. And this I have done to supply my wants, through defect of memory, in setting down her speeches and prayers: For look what is here spoken in exhorting, in comforting, in reforming, and in praying, was all in effect spoken by her, if a register here of had been made. And I have made this addition the rather, that all the world may know, that in what faith, and hope, and affections, and judgements, good Christians amongst us die now a days in the same faith and affections the most learned and holy servants of God died twelve hundred years ago. For let who so will look with a single eye into this Treatise, and he shall plainly see, that jerom held a particular faith, prayed only to God, professing great boldness, for that Christ was his brother, renounced all merit of his own works, and believed to pass immediately to heauen, being shaken with no fear of purgatory fire, with many points more, which may easily be gathered. But I forget myself, I writ too long an Epistle before so brief a work. I conclude therefore, and pray the God of comfort to fill you with true heavenly comfort to the end. Amen.  
Your Worships in all duty to be commanded in the lord I. M.   
Luk. 2.29, 30. 
Lord now lettest thou thy servant departed in peace, according to thy word: For mine eyes have seen thy salvation.  
THese are the words of Simeon an old man that feared God, who in all likelihood by reading the prophesy of Daniel, Chap. 1.9. & finding out that about this was the time of the Messiah, prayed to the Lord, that he might be so happy, as to see him before his death, whereunto the Lord condescending, promiseth that he should not die before he had seen his Saviour. And accordingly moving him by the Spirit to go to the Temple, when his Saviour being now a child of forty days old, was brought thither with an offering according to the Law, he granted him his hearts desire, and gave him a sight of him, whom for joy he taketh into his arms, and yields himself to die, in singing, Lord now lettest thou thy servant departed etc.  
In these words are two things: Simeons' sight, and Simeons' joy: His sight, Mine eyes have seen thy salvation: His joy, Lord now lettest thou thy servant departed in peace according to to thy Word.  
For the first: Mine eyes: that is, not only the eye of my mind, with which I saw him long ago, but also the eyes of my body. Thy salvation that is, thy Son, by whom the salvation of the Elect is wrought, who for this excellency above other saviours, is called Salvation.  
Doct. Hence we may observe that some obtain so great favour at the hands of the Lord, as to see with their eyes, whilst they live in this vale of misery, the Son of God, and their eternal salvation wrought by him. This favour had Simeon and Anna, and many faithful, both men and women in those days who not only with the eyes of their mind, but even with their bodily eyes also saw their salvation. And all the faithful in all ages, both before and since the birth of jesus, have been made partakers of this favour, with their eyes to see their salvation. Of Abraham the the Lord saith; 
joh. 8.56.  Abraham desired to see my day, and saw it, and rejoiced: And of the rest S. Paul to the Hebrews saith, 
Heb. 11.13  They all diea in faith, and obtained not the promises, but saw them a far off. And since the death of jesus, all the believers have seen, and have herein been more blessed than they which seeing with their bodily eyes believed. According to which the Lord jesus himself teacheth, when Thomas would not believe till he had seen with his bodily eyes jesus risen again, and felt him with his hands, saying; O Thomas, thou hast seen, 
joh. 20.29.  and believed, blessed are they that have not seen, and yet believe. So that it is a greater favour not to see with the eyes of the body, and yet to believe, then to see with these eyes, and so to believe. And of this favour did this our dear sister partake, whilst she lived in this world, her eyes did see her salvation, she did constantly heleeve in jesus Christ, and only relied upon him for the obtaining of everlasting life. And whereas some things do trouble the sight of the eyes, and some things again do help and clear it, she that obtained a more clear sight by removing the hindrances, and using the helps most carefully. The things that trouble the sight are sins, and the thing that helpeth, is the eyesalve of the Spirit, that is the anointing of the Holy Ghost. For the Church of Laodicea living in sin is reproved, as miserable, 
Reu. 3.17, 18.  poor, and blind, and for remedy is counseled to buy eyesalve of the Spirit. Even as the bodily eye (saith S. Augustine) which is made to behold the light, 
Aug. Mat. Hom. 18.  if dust or any offensive thing rusheth into it, it is so troubled, as that it is not only not able to behold the light, but must be hidden from it, as not able to endure the light, for that it now becometh hurtful to the eye: so the eye of the mind, by sin is made unable to behold the Lords Salvation, yea it is rather troubled at it. This excellent Saint of God knowing this, did always most carefully shun all sin, keeping a most diligent watch over her ways, and by the daily humble acknowledgement of her infirmities, had her eyes cleared from the dust of sin. And as touching the anointing, this was plentifully diffused upon her soul, there being in her a most fragrant smell of all Christian graces.  
First, she was anointed with a heavenly zeal as Mary the sister of Lazarus, 
Luc. 10.42  who thought that one thing necessary her delight, was to sit at the feet of Christ, with all diligence to hear him preaching in the ministry of his holy word.  
Neither the length of the way, the cold and wet of the winter, neither the businesses of the world could hinder her feet from coming to the house of God. Upon the Lords days, upon Lecture-days, and upon every occasion of preaching, she was seen with the forwardest about the Lord's Service. In her private family, prayers morning and evening, reading of the Scriptures, and singing of Psalms, were never wanting in many years. Besides, that the Sermons were most carefully rehearsed, servants and children duly instructed, and many heavenly speeches by her continually ministered, to the breeding of grace in the hearers. By this heavenly exercising of herself, than she had her conversation in heaven, 
Phil. 3.20.  and so could not but see her salvation there laid up. Sicut corpus quod aëris puritate perfruitur, etc. Even as the body (faith Chrysostome) which liveth in pure and clear air, 
Chrysost. Matth. Hom. 2.  enjoyeth health, and a more clear sight, but if in a thick or smoky air, it is much annoyed hereby: So the soul, which is exercised in heavenly, seethe the things of God more clearly, whereas the smokines of manifold worldly businesses much troubleth the sight.  
Secondly, she was anointed with wisdom, as Abigail, who is said to be of excellent understanding. She did not lose her time in hearing, reading, discourse, and meditation; but profited more than many more ancient, to apply that of David unto her: 
Psal. 119.100.  I am become wiser than the ancient, because I keep thy commandments. Such was her understanding, as that she could readily recite sit texts of Scripture for any purpose, and find them out, and for harder places, by singular labour, she attained good skill herein. She was not like the dull Hebrues, 
Heb. 5.  that were like babes in understanding, when by reason of the time they might have been Doctors: but her knowledge with the time increased, so as that like a teacher, she was capable of great mysteries. Old nature was not so in her, as that she should be blinded from perceiving the things of God, but the new Spirit gave her an understanding of all things, 
1 Cor. 2.14.  as it is said; The natural man perceiveth not the things of God, but the spiritual man discerueth all things: She had doubtless then a clear sight of her salvation given by God, seeing that they which are thus enlightened, 
1 Cor. 2.12  have received the Spirit of God, whereby they know the things given them of God.  
Thirdly, she was anointed with true love, causing in her plenty of good works, as in Dorcas, 
Acts 9.35.  her love was exceeding great, both toward God, and towards her neighbour. Of God, her love was so great, as that she burned with the fire of earnest zeal for his glory, stoutly, even beyond the strength of her sex opposing sin, and maintaining virtue in those that were about her: As David, 
Psal. 101.7  in setting forth his zeal, so it may truly be said of her; A wicked person shall not stand in my sight. If any were near in alliance, or great in worldly respects, yet if they were not orious for fin, she took no delight, but rather a loathing of their company. 2 For the love of God, she kept a continual watch over her ways, lest she should offend against his holy will: no child is more afraid of offending the father or master, than she of offending God. 3 Because that notwithstanding all watches, sin cannot altogether be kept out, she was not a little troubled for her frailties and falls, being always glad when the Lord took the matter into his own hands, by chastizing her with sickness: for then, and in health time also, she did much complain of her sins and forgetfulness, for which it was necessary to be corrected. Her continual bewailing, and often mourning, even with tears, when wicked cursed speakers were in presence, did plainly show such an heart as Lots, so taken up with the love of God, as that hearing and seeing any thing against God, 
2 Pet. 2 8.  could not but vex the heart inwardly with sorrow.  
Of her neighbour she had also a true love, not in word, but in deed: She had love of almsdeeds, which she plentifully performed to the poor, as job, 
job 31.16, 17.  not eating her mosells alone, but the fatherless did eat part with her, from her youth up, the poor were now rished up with her, 
Vers. 20.  their loins blessed her, for that they were kept warm with her fleeces. Whilst she lived, the hungry could not go unfed, the naked unclothed, the sick unuisited, plentifully the Lord had dealt unto her, plentifully she gave to the Lord again in his poor members, appointing continual relief to be given to the sick and needy, in such places of great poverty, as wherein she lived not. 2 She showed love, by admonishing the disorderly, instructing the ignorant, and exhorting the backward in religion, by all means provoking to love and good works. O how great was her care, that her whole household and all her neighbours might serve the Lord, that it might go well with them for ever. 3 Her love was exceeding great towards God's Ministers and all Saints, rejoicing always to entertain such, and to be in their company. 4 Her love was such towards all, as that she would not give offence to any, by speaking ill of them, neither did she delight as many do, to hear ill reports against others. Wherefore her religion was not vain, 
1 Cor. 13.  as all is without love, but it was a true religion, her purity was in heart and in truth, and blessed are the pure in heart, 
Mat. 5.1.  for they shall see God. Her life was a continual laying up of treasure in heaven, and therefore she could not but see heaven to be her dwelling place. She led a right Angelical life, as Icrom truly speaketh; 
jeron: epist: 14 part: 3. cap: 1.  Sine hac monasteria sunt tartara, homines sunt damones, etc. Without this, famlies are hells, and men are devils: But with this, families are paradices, and men are Angel.: and if Angels, they see their salvation.  
Fourthly, she was anointed with humility, as Mary the blessed mother of Christ, who being so highly graced by God, 
Luc. 2.48.  yet acknowledgeth hearse fe his humble handmaiden: Although she had something, whereof others are proud, as birth, riches, and estimation, yet she was the same lowly handmaid of the Lord. 1 Through humility, she made herself equal to those that be of low degree, being even a companion of the poor ones that fear the Lord. 2 She despised the ornaments of vanity, which other women so much delight in, her outward habit did show the inward lowliness and modesty of her mind. 3 She strove against the sharpness of her natural disposition, and by striving did attain a great measure of meekness and gentleness, learning of him that said, 
Matth. 11.  Learn of me that I am meek and gentle, and ye shall find rest unto your souls. 4 Like the poor Publican, she was always humbled in the sight of her sins, in health and sickness never flattering herself with any thing which she had done, but always bewailing her unworthiness and sins, with which she said, that she always found herself compassed about. 5 Because she thought herself worthy of greater punishments, she did humbly in all her sufferings submit herself to whatsoever it should please the Lord to lay upon her, verily persuading herself, that no sickness or grief came by chance, but by God's providence: Without murmuring or impatient complaining she buckled her shoulders to to the yoke, often affirming, that she respected not any sufferings here, 
jam. 4.6.  so that she might go to heaven hereafter. Now to the humble it is promised, that the Lord is near, though he despiseth the proud a far off. 
Esa. 66.2.  The Lord that inhabiteth eternity (saith the Prophet) is near, and hath respect to the humble that tremble at his word: and if the Lord be near, he is seen by the humble to be their salvation. 
Aug: Mat: Ser: 5.  This is the step (saith Augustine) whereby we ascend up unto God: begin at the step, if thou wilt come up to him. Whatsoever a man doth (saith Chrysostome) if there be not humility, 
Chrysost: Matth: Hom: 15.  but vainglory, the soul suffereth shipwreck, though it be even in the haven of tranquillity: Et quid infoelicius potest homini accidere, quam in ipsa tranquilitatis portu naufragium facere: By humility than she sat safely in the haven, and saw the shore, she got up unto the step, and beheld God her faluation.  
Fiftly, she was anointed with due subjection to her own husband, as Sarah, 
1 Pet. 3.6.  who reverenced her husband, whose example is most earnestly by S. Peter commended to all wives, promising, that thus they become the daughters of Sarah, not being terrified with any fear. Whetfore having this virtue also added, she was doubtless without fear steadfast in the faith of her salvation.  
Unruly wines, like unto Rachel the wife of jaacob, 
Gen. 30.1.  quarreling with their husbands, 
2 Sam. 6.  or like Michol the wife of David, mocking their husbands, or like lezabel the wife of Ahab, 
1 Kin. 21.  imperious over their husbands, and helping them forward in sin, or like Peninnah the wife of Elkana puffed up, 
1 Sam. 1.  because of their fruitfulness, or like the daughters of lerusalem, vainly decking themselves without end in superfluous implements to the needless cost of their husbands, these and the like have such a mist or dark cloud of black sins before their eyes, as that they cannot see this salvation: they may have hope indeed, but their hope is presumption, the end of which is damnation.  
Now as this elect servant of God was beautified with these graces in her health, so they remained in her, without being dimmed in her last sickness.  
1. For heavenly zeal, she gave a sure instance hereof in the beginning of this sickness, by commanding her servants not to trouble her with any worldly affairs, for now she would wholly be settled to heaven. And indeed she lay in her sick bed as in heaven, full of heavenly speeches, and of heavenly comfort. Now all her practice was praying, confessing of sins, singing Psalms, and godly conference.  
2. For wisdom, when strength of body falled her, this was strong yet in he. evon unto the end; most wisely she spoke to every thing, with much understanding producing sundry places of the holy Scriptures. Being much troubled for her sins, and buffeted by the temptations of Satan, she said, that she had yet much assurance, because that, 
Mat. 11.28  Come unto me (saith the Lord) all you that are weary and bevy laden, and I will refresh you: He biddeth to come, said she, and come all, yea even such wretches as I am. Again, 
Lue. 10.  Mary (said she) that had chosen the better part, was promised, that it should never be taken from her, and the gifts and calling of God are without repentance: And again, the Church saith, Come; and the Spirit saith, Come who so will, and drink of the water of life freely. Another time being dealt withal about willingness to departed out of this world, yea said she, Lot was a worthy man, yet he was feign to be pulled out of Sodom. Another time, after great trouble of mind, being restored again to comfort by prayer Thou art a God (said she) that hearest prayer, therefore to thee shall all flesh come, with many like sayings excellently applied, which I cannot repeat again.  
3. For true love, that still abounded in her towards God, her love did wonderfully show itself, by the great care which she had all the time of her painful sickness, that nothing in her passions might proceed from her, to scandalise that holy profession, which she had entertained, whereby God might be dishonoured; and by her great remorse and sorrow for any behaviour amiss in her greatest extremity. No heart could be pricked more for sin, than her tender heart was, for her slips in her greatest passions, she wished rather to be as Lazarus, then to be any way a scandal, or means of the opening of wicked mouths against the Gospel. Oh that we had all in our health and freedom from distractions, that tenderness of heart and affection towards God's glory, so should not blasphemous mouths be set so wide open to speak evil of our Christian profession, neither should so many stumble and be hindered from the right way. She exceeded also still in love of her neighbours, as her alms were always great, so now much more willing, that both money and cloth should be plentifully given to the poor round about. She thewed a right mother like affection to her children, commending to them in particular the fear of God, and the love of the virtuous, and charity to the poor, with many other good exhortations; to her maidens likewise, she had memorable speeches of instruction and admonition, and the like  
4. For Humility, she did with all patience bear her sickness, no discontented speeches, no impatient complain, no distempered groan were heard to come from her: but when she had greatest pangs, her mourning was inward, and when she had any little time of respite, she was very cheerful, singing and talking comfortably.  
A most happy woman than was she, Simeons' most delightful sight was her sight, in health and sickness to the last, with her eyes she did see her salvation.  
2. For the joy: Now lettest thou thy servant departed in peace] Lettest departed, or dismissest, or lettest lose, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even as a man let lose out of prison, or held longer than he would from the place which he desireth to go unto, but now sent away. Inpeace, that is, in joy and comfort, for such as departed in peace go away comfortably.  
Doct. Note that Simeon obtaining this favour to see the Lords salvation, did joyfully dispose himself to go out of this world, and every Simeou, that is, every faithful person is likewise joyful and comfortable against the terrors of death, whensoever it cometh. The changing of their hairs into grey in old age, the wrinkling of their faces, their deaf ears, dirnme eyes, their lame and aching limbs, summoning to death, do not dismay them. If their straits be such, as that they see nothing but death before their eyes, yet they rejoice with Paul, saying: I have fought a good fight, I have run a good race, now remaineth for me the crown of righteousness, etc.  
And great reason is there, that the faithful should cheer up themselves when death approacheth, because there is nothing in death to hinder, but all things to further their joy. For death is nothing but a letting lose of the soul to go to Christ, for which cause Paul speaking here of saith, 
Phil. 1.17.  desiring to be loosed and to be with Christ, which is best of all. Now who would be grieved to be let lose, and not rather rejoice to be let lose from the straight prison of the body, that the soul may enjoy the liberty of its proper Country, viz. heaven, from whence it came.  
2. Death is nothing, but an uncloathing, a putting off of base rags, that we may be clothed with glorious apparel: 
2 Cor. 5.3.  We sigh desiring to be unclothed, not that we may be lest naked, but that we may be clothed upon, that death may be swallowed up of life. Our body wherewith we are now clothed is moitall, the clothing to come is immortal, never wearing away, it is heaven which is glorious and everlasting.  
3. Death is nothing else but a sweet sleep after long and toilsome labour. For blessed are the dead which die in the Lord, they rest fro their labours, saith the Spirit, and their works follow them.  
After the hard brunt of the Jews malicious onset, Steven is said to have fallen asleep: And who is not glad when the time of rest cometh after long and painful labour?  
4. Death is nothing else but a committing of the soul into the hands of holy Angels, to be carried into the company of patriarchs and Prophets to live together in continual feasting and joy. For when Lazarus died, the Angels carried him into Abraham's bosom: 
Luc. 16.  and the faithful are said to sit down in the kingdom of Heaven with Abraham, 
Luc. 13.29.  Isaak and jaacob. And who would be afraid or grieved to go into such company, to live in so joy full a place, whatsoever he must forsake in this world? seeing that here many bitter morsels are mixed with our sweet bits, but there is all sweet and pleasant meat without any dram of bitterness.  
But it will against this be objected, 
Ob.  that if this be the case of the faithful, than many that live a good life, and express greatest zeal, do show littie sign of their faith towards their end, seeing they are wonderfully uncomfortable, and oftentimes loath to departed.  
I answer, that this may happen even in the true faithful servants of God, and yet their faith remain unshaken.  
First, through the desire of bringing more glory to God, and of heaping up a greater treasure in Heaven: Thus Hezekiah pleaded for life in his great sickness because saith he, the living, the living they shall praise thee; he he did earnestly desire, because that he was yet young and able to live to gloritie God more in this world. Even as the labouring man that serveth a good master, if his wages be offered him before the end of the day, that he may be dismissed, he is loath to receive them yet, because he had rather hold out in the service of so bountiful a master, and do him a full days work: so the faithful person, though he be assured of Heaven when he dieth, yet he had rather continue, whilst ability serveth to do God more service in this world, before his dismiss, that doing a full days work, he may partake the more of the Lords bounty.  
Secondly, this salleth out sometime through the violence or the disease, the greatness of the pain benumbing the sense for a time, so a that there is no feeling of comfort, but great heaviness. Thus the Lord lesus himself in his extreaine passions was in a wonderful agony, and heavy, till that the Angels came and comforted him: and much more the weak members of Christ, when their passions are extreme, must needs be heavy and uncomfortable, and loath to come near death for a season. Even as the Labourer in the extreme heat of the day being pained with toil and the weather, is without all comfort, although he be sure of his wages at night: so the faithful soul being scorched with the heat of extreme pangs, hath no feeling of comfort, although he be assured of his reward at the last.  
Thirdly, this falleth out through Satan's temptations, who then assaulteth most busily, when we are weakest, and herein he often prevaileth so far, as that the patient can find no comfort, though he prayeth again and again. Thus S. Paul, when he was most highly favoured of God, had the buffetings of Satan, by which he was exceedingly cast down, 
2 Cor. 12.  and prayed once, twice, thrice before that he could receive any comfort. Even as the manly Soldier, who having fought valiantly, and a breach being made now in the wall, through which he is entering the city, is notwithstanding much daunted by the desperate Adversary, which maketh the passage very hard and painful unto him, insomuch as for a time there is nothing but horror before his eyes, though he seethe the resistance to be so weak, as that he cannot possibly be kept from the spoil: So the Christian soldier sighting manfully all his life time, and the breach being now made in his last sickness, though he seethe the riches of the new lerusalem, from which he cannot be stopped, yet by Satan, now growing the perate, he is so resisted, as that his brunt is very grievous, and he is much dismayed. It is not so even with wicked persons, for they lie upon their sick beds oftentimes with more comfort, and even quietly departed out of this world: but this is partly because their pangs are not so great, they being spared here to be the more tormented hereafter, and partly because the Devid having them in his suare, is no way troublesome unto them, but rather as an Angel of light speaketh all peace and comfort, till they be in the midst of his laws: As Elishahs servant led the Syrians with hope, 
2 King. 6.  till they were taken in the midst of their enemies.  
Wherefore let no faithful person be discouraged for the brunts which the godly suffer in their sickness, neither let the wicked be encouraged for the easy passage of some of the common sort: for it remaineth firm: Such as see by faith their salvation shall departed in peace, and none else. Had we not an instance of this in our faithful sister? She had brunts of temptations, brunts of pangs, and part of her day yet in the course of nature remaining, & young children, amongst whom she might think profitably to spend her time to God's glory: yet howsoever these things might trouble her joy, yet they could not all take it from her. For upon the Saturday growing very weak, and being much troubled for a time, she yet professed her steadfast assurance, willing one that was then about to go to a friend of hers (a Gentle woman that had laboured, but could not find assurance) to commend her unto her, and certify her what joy she had, saying that she undoubtedly should rather have the like. Soon after this being through this joy revived in her spirit, she arose from her bed, and sang most sweetly saying, that it put her in mind of the singing in heaven. The next day being the Lord's day, when she heard the family singing below in the house, she said, that she should be singing, ere, long in heaven. That night being prayed for sundry times, when mention was made of restitution to health in prayer, she seemed not to be much moved, but when heaven was mentioned, and being received thither, she said aloud, Amen; Soon after midnight, she said, that she had a great conflict, neither could we conceive what she felt, but soon after most comsortably, He is come (said she) he is come, the Devil is overcome, the world is overcome, and the flesh is overcome: Into thy hands (o father) I commend my spirit: and so fell asleep, her eyes being shut, and teeth set. But breath being perceived to be in her, they strove to revive her, which was a great trouble unto her: Yet through the mercy of God she obtained her old comfort again, by many signs testifying her assurance to the end, and departed upon the Mun day-night, quietly falling at it were, into a sleep. And so she is departed in peace, and resteth in joy with her beloved Saviour. So then happy is she, but woe is us from whom she is departed, we may justly weep and lament. Her husband may lament, from whom is departed a heavenly, wise, humble, loving and obedient wife Her children may lament, from whom is departed a mother by nature, a mother by grace, who, as the Apostle, laboured till Christ was form in them. The poor may lament, from whom is departed a faithful Patroness, full of good works towards them. We Ministers may lament, from whom is departed a careful hearer, yea, an helper in our labours. Women may lament, from whom is departed the ornament of women. And all the neighbours round about may lament, both men and women, from whom is departed a great light, a star shining in a dark place, following which, we may be sure to see light. She is departed, but her memory diveth, and shall live, for the memorial of the just shall be blessed. 
Pro. 10.10.  And let her memory live in us, as long as we live, we treading in the same steps, and being transformed into the same image of heavenlinesse, wisdom, love, and humility, that when we shall be enfeebled, and death shall approach, we may also joyfully dispose ourselves hereunto, and say, Lord now lettest thou thy sevuint depart in peace, according to thy word, for mine eyes have seen thy saltiation: Which the Lord grant unto us for his mercies take in lesus Christ: To whom with the Father and the Holy Ghost, be all honour and glory, now and for cuermore, Awen.   

The last words of that holy and learned father jerom, who died the 96 year of his age, Anno Dommi 422. translated out of Latin: and transferred hither as most a vaileable to stir up true Piety, and to mortifis. worldly Vanity, and to prepare to a comfortable departure.  
WHen the time of his death was now come, through a hot burning-fever, he willed his sons to come together about him, whom like young-plants he had established from their youth up-ward. Whose mourning, when his grave countenance beheld, through piety, and mercy being moved a little while hereat, he sighed in his Spirit, and weeping, lifting up his eyes, he spoke thus: O my son Euse bius, why dost thou shed those unprofitable tears, is it not a vain thing to shed tears over the dead? What man living is there that shall not see the dissolution of this mortal body? Darest thou speak against that, which the Lord hath once spoken, and thou hast heard, seeing thou knowest, that no man can resist his will? Now I beseech thee (O son) walk not according to the flesh, cease to weep, surely the weapons of our warfare are not carnal. Then with a merry countenance, and cheerful voice he said unto the rest: Let sadness cease, let mourning be put away, let there be one voice of joy amongst you all: for behold the acceptable time, behold the day of jubilation, and of gladness above all the days of my life, in which the faithful Lord according to his word, doth open his hand, that he may call back (to the supernal Country recovered by the precious death of his own son) my soul hitherto in banishment in the prison of this death, for the guilt of my forefather Alum. O most dearly beloved sons, do not hinder my joy, do not seek to keep from the earth that which helongeth unto it. For ye ought, as the Ministers, and household Servants, and friends of God to aspire after spiritual things, that ye may be an example unto others. Why do ye, that are spiritual power out those so many unfruitrull tears? Let the remembrance of sin make you always to weep, be as ready to weep, as you have been to offend. Weep if any man dieth in sin; for, if when a wicked man ariseth from death by repentance, the Angel's reioyc. in heaven; surely if any man, that hath been good, dieth in sin, the Angel's sorrow. But bewaise not me, as one dying, but rejoice with me, as one touching the haven of salvation. What is weaker than the miseries of this life, which is compassed bout with so many troops of sorrows and passions, as that there is almost no hour, wherein any living man whatsoever may pass free from sorrow? If the rich man be pressed on every side with fear, lest he should lose, that which he doth possess; if the poor man be never it rest, that he may get ●iches; if a good man doth on this side fear the daager of the Deaill; and on that side, lest the ship of this mortal body should suffer shipwreck in the sea of this world; and no age, or sex, or condition doth pass free from sorrow, as long as it remaineth in the misery of this life. If ye know any thing in me an hindrance to my journey, sorrow. Alas how many of those, that sail through this great, & spacious sea, (in which are so many divers kinds of enemies wrestling together, according to the quantity of each one's strength) after much happiness in sailing, after many victories, thinking even now to obtain their wished for end, have come in this very hour into the snare of perditict by some diabolical suggestion? Alas, how many doth both life and same here recommend, over whom, by the only consenting unto sin, cruel death, and ruin hangeth? Therefore, whilst ye live, fear (o brethren); the fear of the Lord is the beginning of wisdom; our life is a warfare upon earth, he that overcometh here, shall be crowned elsewhere. Whilst we are coucred with this skin, v. e have no complete victory. If our forefather had feared, he had never fallen. Presumption of a man's self is the beginning of all evils, and he that feareth not, doth presume upon himself. How can any man laden with gold go securely amongst thieves? What other thing doth our Sautour teach us, but to fear, when he saith Watch for ye know not at what hour the thief will come. S. Peter saith, 
1 Pet. 5.  Be ye sober, brethren, and watch, because your adversary the devil goeth about like a roaring lion, seeking whom he may devour. No man dwelleth securely amongst serpents. He which is more holy, and more wise, let him always fear more, for he which is higher, if he falleth, receiveth the greater fall. A choice one is the devils prey, he careth not for taking the wicked, because they are his own already. That wise man Solomon fell, and his Father David, a man after Gods own heart. Fear (O brethren) again I pray you fear on every side, for blessed is the man that feareth the Lord: if tents be pitched against him, his heart shall not be afraid, if war riseth up against him, herein he shall have hope. The perfect fear of the Lord casteth vain fear out of doors. Love hath no vain fear, love and the fear of God are one, which the Prophet considering crieth out and saith: 
Psal. 26.  Settle thy fear within me. Who is there amongst you, 
Psal. 98.  that desireth to see good days, let him come hither, and be enlightened, and his face shall not be confounded. He that feareth the Lord shall do good things, and his soul shall dwell in good, and his seed shall inherit the Land. For the Lord is a sure stay to those that fear him; and he will declare his will unto them: If ye do any good, take heed, that ye fear. Many do good things, whose fruit the desire of the praise of men doth steal away. There were ten Virgins, and yet half of them were shut out of heavens door. Alas how many are at this day regenerate by holy baptism, and have the name of Christians, for whom it had been better, that they had never been? For the pains of hell, which the Pagans shall suffer, are far lesser, than the pains of wicked Christians. I would to God, that the greater part were not such. The ship that is every where sound is drowned by one little hole. Men have gone out of the way in this large wilderness, some submitting their necks to the yoke of covetousness; others, like most filthy swine, being held in the filth of luxury, others occupied about the wresting away of things unprofitable: whence it cometh to pass, that the use of reason being cast away, they doing like brute beasts are made like unto them, and have not found the way to the new City jerusalem. Such a man's way is an hundred-fold straighter, than it is thought to be, and yet it is large to all such as truly fear. Christ promiseth to come to the Ceuturion fearing, but denieth to come to the pettieking presuming. All do not truly obey the Gospel. The time shall come, saith the Apostle, wherein men will not suffer wholesome doctrine. Many preach, but all do not preach the truth. They bind the hearts of simple men in sins. They bind heavy burdens in the least sins, and pass over greatest sins winking with the eye. There is a false Doctor, a doubtful sword: on the one side he cutteth with his example, and work; on the other side he smiteth and killeth with deceitful, and wicked words. How should the fire give cold, and the water heat, how should the stone go upward, and how should the filthy man preach chastened? And if he doth preach, what profit cometh hereby to the Hearers? What can he that heareth say, but why dost thou preach with thy voice that which thou deniest with thy work? He that speaketh well with his tongue, and liveth ill, damneth himself. Behold the Psalmist showeth, how acceptable such preaching is unto the Lord. To the Sinner, saith God, 
Psal. 50.  Why dost thou declare my righteousness, and takest my word into thy mouth, seeing thou hatest to be reform? Many read great things, and learn hard things, dispute subtly, and speak finely, that they may be honoured of the people, that they may be counted masters of the common sort, and yet do nothing. If ye believe experience, believe me, the holiness of life doth more move the hearts of men, then fine speeches. Be Doers, and so preach: doing without preaching prevaileth, 
Math. 7.  but not preaching without doing. God hath not said, he that preacheth the will of my Father, but he that doth it. I dispraise not preaching, but only in those, that do not the things, which they preach. A Teacher of subtle words only, and not of works is a certain light breathing into the ears, and a smoke soon passing away without fruit. Understand (o brethren) understand what I say: he doth much better, that preacheth and doth, than he, that doth, and preacheth not. If I only do good, I profit myself alone: but if I both preach and do, I profit myself, and others also: According to which it is said; They which instruct others in righteousness shall shine as the stars for ever, and ever. For Preachers are a light to enlighten with their doctrine hearts dim, and blind by reason of the cloud of sin, and that with the light of Christ, that shineth in darkness. They are also for the seasoning of the word, which is the food of the soul, when it is joined with good works. The duty of preaching is enjoined every one that knoweth; if he be a Doer. Yea that I may say more, he that knoweth, and doth only, and teacheth not others shall give account to the Lord therefore. For seeing, according to the Apostle john, He that hateth his brother is a murderer, and he that hath this world's goods, and seethe his brother in need, and yet shutteth up his bowels against him, hath not the love of God in him: How much more is he a Murderer and without the love of God, who seeing his brother out of the way, and oppressed with deadly sins, and yet knowing, how to do it, doth not Minister unto him the word of doctrine? Fear O ye rectors and Teachers, to whom the Lord enjoineth the duty of preaching, that we should minister unto his people the word of the Lord. For look, how many die in their sins, through your example, or negligence, so many will the Lord require at your hand. For by how much the higher ye be in degree, by so much ye shall be tortured with the greater torments. Ye are not Lords, but shepherds. There is one Lord, and one chief Shepherd, which knoweth his sheep, and will require them at your hands. Alas how many are this day in the Church, not Shepherds, but Hirelings, to whom the sheep of Christ do nothing pertain? Moreover, that I may speak truly, and as themselves know, they are ravening Wolves, which tear and disperse the sheep. Certainly nothing is worse, nothing more abominable, then when they scatter the sheep, which ought to keep them. Alas what is done at this day by some, not shepherds of the Church, but Destroyers, which are not the lesser part? They do unsatiablie devour, even like hell, the goods, and labours of men, and do not only not reform them, from their sins, but even they themselves do draw them to things unlawful, either by their own negligence, or by their most wicked instruments, or by their ungodly works in such sort, as that I must needs say, if God should leave them being such unpunished, he should be no longer God. And therefore as I have often said (my most dear sons) serve the Lord with fear, and rejoice before him with trembling, lay hold upon his righteousness, lest ye perish from the right way. Taste, and see, how sweet the Lord is. The rich have wanted, and been hungry, and such as have slept here in their riches, and pleasures have found nothing; but such as seek after the Lord, do want no good thing. I have been young, and now am old, yet never did I see the righteous forsaken to the end, nor his seed wanting bread. Be ye followers of poverty, that ye may be his followers, who when he was in the likeness of God upholding all things by the word of his power, in whose house are riches, and glory, yet he abased himself, taking upon him the form of a servant and was borne poor, and penurious, and was more than poor, and penurious, all the time that he lived here, and died most poor, and was buried: whereupon, The foxes, saith he, 
Luc. 10.  have holes, and the birds of the air nests, but the Son of man hath not whereupon to lay his head. He also biddeth the Apostles not to carry scrip or satchel; and he advised the young man to sell such things as he bade, and to give to the 〈◊〉 it is impossible 〈…〉 and in riches, and to 〈◊〉 Christ. Is there 〈◊〉, There riches be 〈…〉 is more 〈◊〉? Do not all evils a●●e out of pride as out of one root? For when a man is made rich, and the glory of his house is increased, doth he not wax proud? and if he be proud, are not his ways ever polluted? and then the rich man sitting in secret with his riches, doth devise how he may slay the innocent. His eyes look upon the poor, and he layeth wait in secret, that he may catch him, as a Lion in his den, saying in his heart, God hath forgotten, he hath turned away his face, and will never see. But when the Lord through patience doth use more delay in executing iudegment, he is more full of anger, and therefore he is an hundredth times more to be feared, when he doth patiently tolerate evils, than when he doth hastily punish. For God doth sometime suffer the good to be vexed of the evil, and of the proud, so that they make long furrows upon their backs, & continue in their wickedness. But though the Lord seemeth a little to forget the poor, yet he will not ever forget to be merciful: for he is the helper of the fatherless, and the protector of the poor; he resisteth the proud, and giveth grace to the humble. He breaketh the arm of the sinner, and wicked one, and heareth the desire of the poor, and judgeth the cause of the fatherless, and of the humble, that the proud man upon earth may not exalt himself any more. Wherefore (my most dearly beloved sons) if ye will be poor, be humbled under the mighty hand of God, that ye may not lose those things, which ye do. Poverty is no whit acceptable unto God without humility. He chose rather to take flesh of blessed Mary for her humility, than for any other virtue. For as out of the only root of pride all evils do arise, so out of the only root of humility, all good things are bred. Learn of our Saviour, who being gentle, and humble in heart, abased himself for us, becoming obedient even to the death of the Cross. For which cause I say unto you, if ye will be humble, be obedient to every human power for God's cause. He is not obedient, but negligent, who expecteth to be bidden the secoud time it is said, that Peter, and Andrew at the voice of one bidding left their nets, and all that they had, and followed the steps of the Lord. True obedience always wisheth in nothing to follow a man's own will, but the will of another. For Christ left this for an example unto us in his last supper, when having washed the feet of his disciples, he said unto Peter, that unless he would yield unto him, he should have no part with him. Wherefore (my most beloved sons) as ye have one name, so have one will, and one will, for it is a good and pleasant thing for brethren to dwell together in unity. Let no man be greater, or less amongst you, but after the example of Christ, let every man be greatest in humility. Let the greatest amongst you in humility become a fellow to the least, when he doth well, but when he sinneth, let him lift up himself against vice through the zeal of righteousness. Never make any covenant with sin, let a man be loved so, as that his vice may be hated. It is a great sign of love to reprove a man in all the least offences. Vain humility doth oftentimes much hurt. It is no true humility to suffer vices by holding a man's peace. Cry out, cease not, lift up thy voice as a trumpet, saith he to Esay, tell my people of their sins: and I would to God, that every creature could cry out against sin, because that, although the sinner doth not fear God, he would yet be afraid of men. The negligence, and vain humility of the shepherd makes, that the Wolves can be bold against the Lambs. Look not upon the countenance of the mighty, for there is no acceptance of persons before God. Do in all things that which is just, ye must rather obey God than men. If ye conceal the truth for fear of the mighty, do ye not consider in yourselves, that your righteousness doth not exceed the righteousness of the Scribes and Pharisees? Do not honour a rich man more than a poor man, unless he be better: Yea, that I may speak truly, honour rather a poor man; for in a poor man doth shine the image of Christ, in a rich man the image of the world. We all come from one root of flesh, we are all bred members of one another in the same body, whereof the head is jesus Christ. What honour then hath the rich and mighty man merited more than the poor man? Peradventure, because he is rich and mighty; but if it be thus, why do we preach, that the glory of the world is to be despised? Surely I think, that no man is to be honoured for the use of evil things. If thou honour'st the rich more than the poor, thou preferrest the world before God, and if thou lovest any thing in the world more than God, thou art not worthy of God. Give, I pray you, the things of God, unto God, and the things of the world unto the world. Let goodness every where be honoured, let wickedness be every where disgraced. But because I am speaking of those that do glory in their fading riches, and of those, that are proud of a certain nobility of the filthy flesh, which is soon to return to ashes, and of vain, and light power and dignity (for they are lifted up by the blast of some foolish titles, and do tread others under feet through contempt, and by this they think, that they obtain that glory, which the Lord hath prepared only for the humble, and for the contemners of this world) what should I speak of them, as it is meet? woe to you that hasten to the kingdom of heaven through the way of riches, seeing that it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven. These are not my words, but the words of Christ; if this sentence be revocable, Christ is no more God. The heaven and the earth (saith he) shall pass away, but my words shall not pass away. Bewail (o ye miserable Nobles, and Potentates) the titles of unslable fortune, because ye are blinded with the fumes of the honours, and false dignities of this world, when as the thread of your brittle life shall peradventure be cut off this night, and ye shall be tormented in hell, more than others, world without end, living in continual dying. Ye are not amongst the labourers in the world; yea ye do not only not endure labour with men, but ye do not suffer the labourers to live; therefore ye shall be scourged not with men, but with devils. For by how much your glory, and joy hath been the greater in this world, by so much the greater punishment is prepared for you in hell. We confess, that Christ chose twelve Apostles, amongst whom Bartholomew only was of noble descent, and Matthew only was rich, before that he was received into the Apostleship, the rest were poor fishermen. Now hear wherefore I have related this. If Christ be true, and all, which I have heard out of his mouth he true, amongst such kind of men, scarce one of a thousand is to be sound fit for the kingdom of heaven. But such of them, as do not believe me, shall after a short time feel it, when they are placed in torments. Yet some man blinded from the light of the truth, will now marvel: to whom, if he would ask me hereabout, I would answer. Do we not believe, that a man is damned for one sin? and if it be so, how can he be saved, that liveth in an hundredth thousand sins? But what other thing is the rich man, fed with the air of fading honour, but a rotten vessel full of all sins? Where is covetousness? where is pride? Is it not in the rich, in the noble, in the great ones? Are they not also thieves, which do violently pray upon the hire of the poor? and press them down, and kill them? who dowicked things out of the plenty of the Lords house, which they have received, that they might give to the poor? Certainly they add to superfluity in diet, superfluity in apparel, having no regard to the poor, that die through cold & nakedness. They rear up palaces, and great buildings, that they may be seen, when the poor dye in the streets. They provide feasts often for other rich men, that they may fill their bellies with most delicate dishes, when the poor perish through 'samine. What other is their life but sin? if the belly be filled with such plenty of meat, is not surfeit at the doors? And what should I say more, when the tongue of every man would fail in telling the thousands of sins, which they do? Neither do they acknowledge God, unless it be by dream; neither do they think, that they shall die, as I suppose: for he that thinketh that he shall die, and that God shall judge him, doth not easily fall into sin. He is verily over weak, and miserable, that hath not the remembrance of these things. Therefore to speak truly, if they did acknowledge God their judge, and believed, that they heard, they would at the least wise not sin so securely. Why do these most milerable men go to the Church to be present at divine mysteries? whether that they may behold the countenances of fair women? this is their meditation, preaching, and knowledge of God. If they look into God's law, it is but, that travailing by sea, or by land, they may gather money to themselves, and their children by often watches, and distractions of mind, that they may be the first in changing their suits, through the wonderful invention of the workman. But miserable men, what do ye, do ye not consider, that you destroy your body before the time, and slay your soul? whence come weaknesses, & so untimely deaths, but of the much plenty of meats, and of the often use of women? Do ye think to mock God? ye do certainly mock yourselves: for the body ye forget the soul, and ye destroy both body and soul before the time. But delay not to do, what ye do; change your garments often, lest your Nobility should decay, if any man should exceed you, that ye may receive shame and confusion in hell. Where shall your feasts, where shall your delicare dishes than be, where your costly wines, mixed with honey, and spices? Banquet, and be drunken, for ye shall do no more so after death, but being in hell torments, ye shall with the rich man desire the least drop of water, and shall not obtain it. Take your comfort in surfeits, fulfil your pleasures, sow in corruption, that of corruption ye may reap that sentence, which the just judge will give in the great day of judgement, saying, Go ye cursed into heli sire, prepared for the Devil, and his angels. O stenle heart! that dost not fear, that such a doom hangeth over thy head, for the slender comforts of this world. If thou lookest for that day so terrible and cruel, wherein thou shalt give account, not only for thy surfeits, and vain apparel, and drunkenness, and of thy time lost, but also of every evil thought, why art thou not amended? Why dost thou wretch defer from day to day to turn unto the Lord? why dost thou not now repent thee of thy sins? Behold, death maketh haste, running night and day, that it may tear thee in pieces: behold the Devil maketh haste to catch thee: behold thy riches shall fail thee; behold the worms wait for that body, which thou dost nourish so daintily, that they may gnaw upon it, until such time as being received to the soul, it may together suffer endless punishments. Why dost thou seek comfort by vanities, wandering in the by-ways of this world? Thou canst not find true riches, and glory, and pleasant things here, because they are not: but if thou seekest for true joys, hasten to that heavenly glory, for which thou wert made. There doubtless are those true joys, which the eye hath not seen, nor the care heard, nor the heart conceived. Let go (I pray thee) fading, & momentany things, and seek things everlasting. But why do I speak of these men, that will not cease from sin, through love and fear of God, or for the terror of death, and torments following after, but are grieved, if they cannot do the wicked things, which they desire? Woe, woe unto yo● wretches, that laugh here, for ye shall mourn; woe be to you, because ye desire these temporal joys, ye shall suffer, though most nilling, the pains of hell. Behold, ye have but a little time remaining, fill up the measure of your wickedness, that all the wrath of God may come upon you. Enjoy this short time in sports, drunkenness, and dance, and wantonness: let not your time be spent without these. Why delay you, whilst ye live, gather for your children riches, honours, preferments, increase your nobility, and name, that your children also may fulfil that, which ye have done, that ye may altogether suffer the greater tortures in hell. But some man will say, the Lord is good, and merciful, and receiveth in mercy every sinner that cometh unto him. This is true indeed I confess, the Lord is better, than he is thought to be, he spareth, as is meet, every one, that cometh unto him. Is he not a most kind God, that tolerateth so great injuries done unto him by sinners, giving them space to amend? But thou must know this, that as he is kind in forbearing so he is just in punishing. But some man, perchance, will say again; he which hath done evil all his life, becoming penitent at the very point of death, obtaineth pardon of the Lord. O how false an opinion, and how false a meditation is this? Scarce one of a hundredth thousand, whose life hath been always ill, hath found this favour at the Lords hands. A man begotten, and altogether nourished up in sin, which hath neither seen nor known God, neither hath been willing to hear of him, neither taketh notice of his sins, nor what repentance is, being altogether bound up in secular businesses, whom the strait of forsaking his sons presseth, whom weakness paineth, whom the sorrow of riches, and temporal goods now about to be lost shaketh, when he seethe, that he cannot enjoy them any longer, can such a man make repentance acceptable unto God, who would not repent, if he did think, that he could be healed? I may verily conclude truly, that he which doth not fear to offend God, whilst he is young, and sound, shall not be found worthy in death of the Lords pardon. What repentance is that, which a man receiveth only, because he seethe, that he can live no longer? who, if he should recover from his sickness again, would become worse than he was before. I know no mean moneyed men, who having repent them in their extremide, have waxed well again in body, and worse in life. I hold this, I think this to be true, and have learned it by manifold experience, that he attaineth no good end, that hath always led an ill life, which hath not seared to sin, but hath always lived in the vanities of the world. Precious (saith he) in the sight of the Lord, is the death of his Saints, and most accursed the death of the wicked. And therefore (my beloved sons) gird yourselves with power, be ye mighty sons, and fear not the slender power of the rich & mighty here, in the doing of righteousness. For he, that suffereth for righteousness is blessed, and if he suffereth death, he is more blessed. If thou desirest to have life through Christ, fear not death for Christ: for thou canst not endure those things for Christ, which are worthy of the glory to come, which shall be revealed, when our glory, which is from above, shall appear. Let him not look for a reward that doth not labour; the name of a Christian alone doth not suffice, but if thou be'st a Christian, imitate Christ. He hath in vain the name of a Christian, who followeth the Devil. He is no Christian, but an Antichrist, according to that of john: Ye have heard that Antichrist cometh, & now there be many Antichrists. Wilt thou therefore reign with Christ, then suffer with Christ. If Christ, the Lord and King, who hath a name above all names, aught to suffer, that he might enter into his glory, what hope hast thou to enter without pains? O how foolish are we, and slow of heart to believe? We will here pass our time in pleasure with the world, and afterwards reign with Christ. Seeing the master entered naked, shall the servant expect to enter being laden with the superfluity of apparel of gold and pearls? He was full of fastings, this man of surfeits and riot: he died upon the cross for him, this man sleepeth upon a delicate bed. Shall servants do that, which the Lord doth not? The Lord promiseth his kingdom to the sons of Zebedee, if they could drink the cup, that he should drink. Be ye wise, come hither, and hear me, and I will tell you the things, which I have heard and known. It is good to cleave to the Lord, and to walk, as he hath walked. Even as Christ hath laid down his life for us, so we, if need be, aught to lay down our life for the truth, which is God himself. He that loveth his life in this world, shall lose it. Christ hath suffered for us, leaving unto us an example, that we should follow his steps. Let him not think himself a Christian, which doth not find himself ready to die for Christ Let the minister of Christ follow Christ. Answer me (o thou man) which art a Christian only in name and in word: dost thou hold and preach the faith of Christ? this is a good thing, but where be thy works? faith without works is dead. Let me tell thee truly, thou which praisest Christ with thy word, and not with thy work, dost indeed deny who if thou didst believe his sayings, thou wouldst at the least be afraid, and blush to commit sin. And if thou dost believe, and dost evil, thou art to be punished an hundredth fold more. Is not the sin, which is done out of malice infinitely worse, than that which is done out of ignorance? The Angel sinned, and the man sinned, the one could find pardon, the other not. For what cause? the Angel sinned out of malice, man sinned out of the devils suggestion. Where upon say I, thou doubtless canst have none excuse, if thou sayst that thou sinnest by the devils suggestion, even as he did, because thy suggestion is not like unto his. He knew not yet, what the devils suggestion meant, neither how greatly sin would displease: but thou knowest well, and believest, as thou sayst, and yet committest so many thousand fins? And what shall I conclude? they that are such Christians believe him in word, and lie unto him with their tongue, but their heart is not right with him, neither have they faith in his testament. If any man loveth Christ, if any man be a true Christian, & specially a Priest, in whom, as it were in a glass, perfection doth shine, he must deny himself, that he may be altogether dead unto the world; because that unless a grain of corn falling upon the earth, dieth, it remaineth alone. He wandereth in the way, that hastens to go by riches, and delights. It is a sign of manifest damnation to follow the pleasures of this world, and to be beloved of the world. The Lord doth often correct, and chaslise those, whom be loveth. If ye must glory in the world, glory willingly in your tribulatious, and adversities: for Christ promised these unto his Disciples, whom he loved even unto the end, and that in sign of his chief love, when in his last supper he said, Verily I say unto you, ye shall wail, and weep, but the world shall rejoice. Rejoice (my most beloved sionnes) when the world hateth you. Desire to suffer contumelies, and reproaches of men, because ye shall be blessed, when men shall curse you, and persecute you, and say all manner of evil against you falsely for the son of man's sake. Know, that ye are not of the world, for if ye were of the world, the world would love his own. Think it all joy, when ye have many reproaches, and oppositions in the world, knowing that even out of these doth arise valour, and patience, and patience hath its perfect work. Virtues are tried by patience, even as gold by the fire. He that hath other virtues without patience, carries gold in earthen vessels. In your patience only (said our Saviour) ye shall possess your souls. Valour is joined unto patience, a patiented man is of a valiant mind, and he which is penitent, and valiant, may securely hope for the good things of the life to come. Keep patience in your mind, and whilst ye have time exercise it in your works. For patience is a covering whereby our ship saileth securely in the storms of this world, what wind soever bloweth, without any fear of danger. Let reproachful words move none of you to revenge, or hatred of your neighbour. Be ye merciful even as your Father is merciful, who doth rain upon the just, and the unjust, and makes his Sun to shine upon the good, and the bad. He shall have judgement without mercy that doth not exercise mercy, and mercy rejoiceth against judgement. If ye will not from your hearts forgive such as offend you, neither will your Father forgive you. He doth in vain ask for mercy, which denieth mercy to others. Herein is our virtue established, herein standeth our stipend, and reward, if we lone our friends in God, and our enemies for God. That wicked servant, which received mercy, and denied mercy to his fellow-servant, did therefore deserve to have the severity of justice. justice without mercy is cruelty, and therefore mercy is to be mingled with justice. All our law is in mercy, God could have condemned all in justice, whom he saved in mercy. Wherefore he that wanteth mercy, is no Christian. It is almost imposlible, that a merciful, and godly man should not pacify God's anger. Blessed are the merciful, for they shall obraine mercy. A man without mercy is, as a ship in the midst of the sea in every part full of holes. The Priest, which dissereth from the men of this world in apparel, yet agreeth with them in life. Cerainely there is no beast in the world so cruel, asan evil Priest, for he death not suffer himself to be am ended, and can never hear the truth, and that I may smish in a word, he excceds all men in naeghtinesse. Alas how much hath covetousness grown in some, that are spiritual in habit, and name, yea, that I may speak truly, covetousness is the cause of this spirituality; who truly are ravening Wolves in sheeps clothing. If thou seest a Priest covetous, and without mercy, fly more from him, then from a Serpent. There are some, which think that all the fruit, that they are to bring forth is to build Churches, and Monasteries in a wonderful manner, whose covetousness is so great, that they think the world, and all things too little for them. Their mind, and thoughts are altogether set upon this, that they may pick other men's purses. Our Saviour reproving such, saith, Woe to you that build the tombs of the Prophets. Behold they that build Monasteries, and set up Churches of rare workmanship seem to do a goodly work: but if they show mercy to the poor, that is a good work indeed. Wouldst thou have thy work to please God, provide, that the poor may have joy of it, what Church is more dear to God, than man? Ye are the Temple of God, saith the Apostle, when thou reachest out thy hand unto the poor, when thou succourest a man in his necessity. When thou bringest the wandering in to the right-way, Oh, what an admirable temple, and acceptable unto God hast thou built. Break thy bread unto the hungry, and bring the poor wandering into thy house, Let not man excuse himself, and say, I have nothing to give to the poor, if thou hast any garment, or any other thing besides very neeessaries, and dost not succout a pooreman in want, thou art a thief, and a Robber. We are (beloned) only Stewards and not Possessors of things temporal. One man hath so much more, than he needeth, as an hundredth might hue upon, which perish through famine. He, that hath a little, and givoth nor, robs one, but such rob beth so many, as he giveth not unto being in want. But perchance thou wilt say (o Wretch) it is mine own, my Parents left it me. How could they leave that to thee, which was not their own? if it were their own, whence had they it, who gave it unto them? what brought they with them, when they came into the world, what shall they carry away, when they go out? Certainly such things of the poor as we possess will cry for vengeance in the day of judgement before the eyes of God's justice. The law of nature requires this, that what we desire should be done unto us, we should do unto other. What other thing doth the old law publish, and if thou ask the doctrine of the Gospel, what other thing doth it insinuate? These truly shall be Witnesses before GOD the judge. What therefore should I say to these, that only gather together stones, and erect walls aloft, that their work may appear to the eyes of man, and that the building may be praised? Who is so foolish, as that he understandeth not, that such buildings are not to the praise of God, but for worldly pomp. But some man will say, what, is it not good to build Monasteries, and Churches, that God may be honoured thereby: I answer, it is good, so that the poor in the mean while cry not to God against such. How can I build an house pleasing unto God, or to his Saints of those moneys, for which the poor cry out? What justice can it be to reward the dead, and to spoil the living, and out of the want of the poor to offer unto God? Certes if this justice should please God, he should be the companion of violence, and if it displeaseth God, it cannot please the Saints. Wherefore (most beloved sons) as new borne babes, desire the sincere milk of the word, that ye may grow thereby, if ye have tasted, how sweet the Lord is. For verily, if ye be not as new born, Bibes, yea shall not enter into the kingdom of heaven. A new borne Babe seeing a fair woman is not delighted, beholding gorgeous apparel he doth not desire it: Being hurt he dwelleth not in anger, he doth not remember, nor hate therefore, he followeth his father, and doth not forsake his mother. And therefore let no man think, that he shall attain the kingdom of heaven, unless he be a follower of this innocency, viz: of chastity contempt of the world, of love and patience, following Christ, and resting in the bosom of the church his mother. Put off (most beloved) the old man, and put on the armour of God, that ye may stand against the treacheries of the Devil. Let your weapons, wherewith ye fight, be chastity, patience, humility, and charity: for these are weapons against the subtleties of the Devil, wherewith if ye be armed, ye shall gird your loins with fortitude, and strengthen your arm, and when ye shall be in the battle, ye shall laugh, your house shall truly be founded upon a sure rock, which is Christ. Luxury is the sword of the Devil, as how many doth he slay with that sword, and there is no sin, whereby the Devil doth so often overcome. For as chastity doth equal a man unto the Angels, so luxury doth make a man like to the brute beasts: yea, to speak truly, it makes him worse, than a beast. We do not read of any other sin, that God said, that he repent that he made man for it. The works of luxury are these, it weakeneth the body, and doth always, as it were, destroy a man by death, it brands the good name, it emptieth the purse, it sets a work to steal, it causeth murder, it dulls the memory, it takes away the heart, it blinds the eyes of either man, and provokes the wrath of God above other sins. It springeth from gluttony, as from a root, and for no other sin hath God exercised so manifest judgement as for that, without all mercy. For this sin, God brought the flood upon the world, he burned Sodom, and Gomorrah, and slew many other men. This is the net of the Devil, if any man be taken herein, he is not soon let lose again. In this so grievous a battle no men can overcome, unless he flies, none can firmly endure, unless he times the flesh. He that useth wine, carries fire in his bosom. Be not drunken with wine, saith the Apostle, where in is luxury. This brunt is not borne but by abstinence, and fasting. Wine hurteth, but the countenance of a woman an hundredth fold more. A beautiful woman is the devils dart, whereby a man is soon drawn into luxury. Let no man living be confident in this, if thou be'st a Saint, yet thou art not secure. Can a man hide fire in his bosom, and his garments not burn? or walk upon coals, and his feet not burn? A man & a woman together are fire and tow, and the Devil never ceaseth blowing to kindle it. Many most holy men have fallen by this vice for their security, therefore fear (o my sonaes) and if in other sins, much more in this. But, to speak truly, a new kind of fornication is committed by many of the spiritualty now a days. Alas, what shall I say, men do not now blush, but glory in doing evil. There is some kind of bashfulness, though but a little in women; but in men this evil hath so increased, that he is counted a fool, that is not expert in these things. What should I say more? This is their holy day keeping, this is their preaching for this come they to the Church, that they may see fair women, and that they may talk with them, that the desire of filthiness may the more increase thereby. But (o wretched man) why dost thou glory in this evil? Thou sinnest an hundredth times more than the woman. She is weak, and thou thinkest thyself strong: she sitteth at home, and thou wandering abroad seekesta thousand waics to entangle her, and sometime compelest her by force; and when thou dost these things, because God holds his peace, thou thinkest that he is like unto thee. But the time will come, wherein he will reprove thee, and set thy sins before thy face. Wherefore (o my sons) be ye wise as serpents, innocent as doves, & fight manfully against the old serpent. O love one another, I have received this not of man, but of my Saviour, who saith, This is my commandment, that ye love one another. As out of one root many branches do spring, so out of charity spring all virtues. If I speak with the tongues of men, and angels, and have not love, I am nothing, saith the Apostle. He that hath love is benign, and patiented. He hath true love, which doth not only love the nearest unto him by kindred, and in the flesh, as the heathen do, but which loveth his enemy, even as his friend. By this one thing a man may know, that he abideth in love, if he loveth him that is against him. There are very many that love, but they love amiss, for in loving man they oftentimes lose the love of God. They which love any thing more than God are not worthy of God. In all virtues temperance is required, virtue must always keep a mean. To love too much, or too little is evil. All love, that hurteth, is to be annoyed. Through too much love some have fallen into fill thinnessthinness, through too little some have fallen into envy. Overmuch love would always see the thing, which it loveth. This love is ignorant of justice, and truth it wants reason, it knows no measure, neither can it think any thing, but that, which it loveth. It is impossible, that a man, which hath such love, should offer acceptable prayers unto God, or please God. This love is not charity, but folly. We ought to love all our brethren, as ourselves, but yet so, as that we love not their vices. It is love to punish sin, it is just to love more the better man. Men are so to be loved, that goodness may be exalted, and vice disgraced. He that is without true love, is without God, because God is love, and love is God. He that dwelleth in love hath already begun to dwell in heaven. Where there is true love, there is no envy, no ambition, no backbiting, no murmuring, or mocking, but one, and the same will. Therefore I beseech you, whilsi ye have time, that ye receive not the grace of God in vain. In this short time of our life let us sow, and so we shall reap in due time. The days of man are short; our life is cut off as a weavers thread, death cometh as a thief, and every man's works follow him. Whilst ye have light, walk not in darkness, he that walketh in darkness knoweth not whither be goeth. Your light is Christ, which doth shine in darkness; come there fore unto him, the living stone, rejected indeed or men, but chosen of God, that ye as living stones may be built upon him, and ye may carry yourselves in all things, as the ministers of God, in much patience, in tribulations, in necessities, in straits, in scourges, in prisons, in labours, in fastings, in chastity, in long-suffering, in the Holy Ghost, and in love unfeigned, in the word of truth, and in the virtue of God. Let there not be a lie told amongst you, for every liar is abominable unto God. God is truth, and lying is opposite to truth. Fly every idle word, for of every idle and vain word, we must give account unto God. love silence, where there is much talking, there cannot but be much lying. The speech bewrayeth, what a man is. Let no word come from your mouth, which may not savour of Christ, always meditate upon God's law. Surely nothing hurts a man more, then evil society, for such is a man made, as they are, whose society he useth. The Wolf never dwells with the Lamb. A chaste man flies the society of the luxurious. I think it impostible for a man to remain long in good works, that useth evil society every day. With the holy, saith the Psalmist, thou shalt be holy, with the innocent, thou shalt be innecent, & with the froward, thou shalt learn frowardness. For even as evil company hurteth, so good company profiteth, Nothing can be compared to this treasure, he that hath found good Companions, hath found life, & flows with riches. And to speak truly, very seldom is a man made either good or evil, but by company. The heart of a child is like unto a table, wherein nothing is (at the first) engraven; therefore what he receiveth from company, he retaineth even unto old age, whether it be good, or bad. Let youth keep company with men of years, and wisdom: for if he be linked to one like unto himself, by daily fellowship, he shall fall from folly, to folly. Above all things (my sons) swear not, neither by heaven, not by earth, nor by any other Oath. Out of whose mouth, Oaths are heard, in him is little knowledge, and love of God. If it be not true which I swear, I do in effect deny God: for God hath for bidden, to take his name in vain. Be instant in continual prayers. Frequent, and devout prayer doth much avail. Prayer doth lift up a man from earth to heaven, and makes him to speak with God. He obtaineth grace of God, if his Prayer be devout, and mixed with tears. Hezechiah (by his prayers, and tears) did presently obtain grace of the Lord, so that the sentence was changed, which had been denounced. At the prayers of Elias, the beaven gave rain, which had been shut up three years, and six months. If ye want any thing, ask it of the Lord by prayer, and weeping, being no whit doubtful: for whosoever hath faith, but so much as a grain of mustard seed, whatsoever he shall ask, shall be granted unto him. The same Lord, that then was, is now also rich in all things: wherefore let God now be your hope, your joy, your thinking, and your desire. For of him, in him, and through him are all things, in whom we live, and move, and have our being, and without whom we are nothing. And now (o my sons) I shall not speak many things to you, for the hour is come, unto which I was borne, upon this condition I came into the world, that I might go out again. The Lord spared not his own son, but made them to die upon the Cross for us all, by whose death our death is dead: for none of us liveth to himself, but dieth, whether we live, we live to the Lord, and if we die, we die to the Lord, therefore whether we live, or die we are the Lords: and for this cause Christ is called the Lord of the living, and of the dead. For if Christ be dead, surely the servant is not about his Master, we must also die, and if he be risen again, we have also most sirme hope, that we shall rise again, and if he be risen to die no more, neither shall we die any more after our resurrection, but shall always abide with him in glory. When Christ died, a man like unto us died, that the body of sin might be destroyed, that we might be made one body together with him. Wherefore (my beloved sons) although I now die, I believe, that my Redeemer liveth, and that I shall rise up out of the earth, at the last day, and shall be covered again with this skin, and in this my flesh I shall see him my Saviour, whom I myself shall see, who now speak, whom ye see now dying, and not any other for me. And these very eyes, whereby I now see you, shall look upon him. Wherefore rejoice with me, and sing, cast away the garments of mourning, and heaviness, praise the Lord, sing a Psalm unto his name, give glory to his praise, for hitherto I have walked through fire, & water, & behold now he refresheth me. I will enter into the house of the Lord, that I may pay my vows from day to day. Oh how great a game it is to me to die? Because Christ shall be my life again: Behold the earthly house of this habitation, is dissolved, that another may succeed not made with hands, eternal in the heavens. Behold I put off this mortal clothing, that I may put on immortal. Hitherto I have been in pilgrimage, now I return to my country. Behold I now receive the prize, for which I ran in the race, I touch the haven, which I have desired with so great a desire. Behold I am carried from darkness to light, from dangers to safety, from poverty to riches, from battle to victory, from heaviness to joy, from a temporal life to eternal; and from a filthy stink to a most sweet smell. Here I am blind, there I am enlightened, here I am wounded, there I am healed, here I am always made heavy, there I am made joyful, living here I am dead, there I am truly made alive. The life, in this world, is no life, but death, a deceitful life, a life loaden with sorrows, weak, umbraticall, deceitful. Now thou flourishest, by and by thou witherest, it is a frail, a momentany, a fading life. Wherein look how much thou growest, so much thou decreasest, when thou goest more forward, thou drawest nearer to death. O life full of snares, how many men dost thou entangle in the world? How many through thee do endure the torments of hell? How blessed is he, that acknowledgeth thy deceits, how much more blessed is he, that careth not for thy flatteries, and how most blessed is he, that is well rid of thee? O sweet, and pleasant death, thou art truly no death, that bestowest true life. Thou puttest away fevers and wounds, thou quenchest hunger, and thirst. O most just death, good unto the good, and rough unto the evil, thou humblest the proud, rich and mighty, and exaltest the humble. Thou openest the way to eternal punishment to the evil, and to eternal reward to the just. After these, and other grave, and comfortable speeches, he uttered this heavenly prayer following.  

The Prayer of Jerome being now ready to die.  
OHoly jesus; my virtue, my resuge, my taker up, my deliverer, and my praise, in whom I have hoped, in whom I have belecued, and whom I have loved, my chief sweetness, my tower of strength, and my hope even from my youth. Call me (o the Guide of my life) and I will answer thee. Stretch forth the right hand of thy clemency to the work of thine own hands, which thou (the creature of all things) hast made of the mire of the earth, and joined together with bones, and nerves, to whom thou dying hast given life, and mercy. Bid me come (o Lord) do not delay, it is time that dust return to the dust, and that the Spirit return to thee the Saviour, who hast sent it hither. Open to me the gate of life, for thou hast promised me, that thou wouldst receive it, when thou didst hang upon the cross for me. Come (my beloved) let me lay hold upon thee, and not let thee go, bring me into thy house. Thou art my Taker up, my glory, and the lifter up of mine head, my salvation, and my blessing. Receive me (o merciful God) according to the multitude of thy mercies. Thou dying, receivedst the Thief upon the Cross, running unto thee. O eternal blessedness, let me possess thee. Inlighte (with the light of thine eternal sight) me blind man crying by the way, jesus, thou son of David, have mercy upon me. O invisible lights, what joy can I have, when I sit in darkness, and see not the light of heaven? O light, without which, there is no truth, there is no discretion, no wisdom, no goodness, enlighten mine eyes, that I sleep not in death, that my enemy say not, I have prevailed against him. My soul is weary of my life, I speak in the bitterness of my soul, I am sick, my life is weakened through poverty, my bones are fried, as it were in a frying pan. And therefore I run to thee Lord, the Physician. heal me (O Lord) and I shall be healed; save me (o Lord) and I shall be saved, and I shall not be confounded, because I put my trust in thee. But who am I (most holy God, that I should speak so boldly unto thee. I am a sinner, altogether begotten, borne and brought up in sins. I am a rotten carcase, a slinking vessel, even worms meat. Woe is me (o Lord) spare me, what victory is it, if fight with me, thou shouldst overcome me, who am less, than the stubble before the fire? Forgive all my sins, lift me poor Wretch out of the mire. O Lord, if thou wilt give me leave, I will say, that thou oughtest not to put me away, coming unto thee, because thou art my God. Thy flesh is of my flesh, and thy bones of my bones: For, for this cause, not leaving the right hand of the Father, thou hast cleaved to my nature, and becamest God, and man. And why didst thou this so hard, and unthought of thing, but that I might come confidently unto thee, as unto a brother, and that thou mightest mercifully communicate unto me thy deity? Wherefore arise, help me (o Lord) arise, and reject me not finally. Even as the Hart braies after the river of water, so my soul thirsteth after thee, the living fountain, that it may drink waters of joy out of the fountain of my Saviour, and never thirst again. O Lord, when wilt thou have regard, and restore my soul from evil deeds, and my da●●ing from the Lyons●? If my sins were weighed, whereby I have deserved thine anger, and my calamity were put in the balance, it would be heavier, than the sand of the sea, and if thou stay a little longer, I shall find tribulation, and sorrow. Come (the joy of my Spirit) that I may delight in thee, reveal unto me thy mercy, the joy of mine heart. Let me find thee, my desire. Even as a servant longs for the end of his work, so I long for thee (O LORD.) Let my request come into thy sight, that thy hand may save me. I have been a great sinner in my life time, and done much evil in thy sight. I have not known thee, I have been ungrateful for thy benefits, I have not praised thee, as I ought, I have often concealed thy truth; when thou didst knock at the door of my heart, I was slow to let thee in reverently. I have loved my rotten body, which goeth away like a shadow, with too much affection. I have defiled my mouth with vain words, my mind hath not been always in thy testimony, I have not turned mine eyes from beholding vanity, I have polluted mine ears with unprofitable words, I have not stretched out my hands oftentimes, to the necessities of my neighbours, I have made haste (with my feet) to iniquity. What should I say more? from the sole of my foot to the crown of my head, there is no whole part in me. Surely unless dying upon the cross thou hadst helped me, my soul had dwelled in hell. O holy jesus, I am part of so great a price, for me hast thou shed thy precious blood, o reject me not. I am the ship, that have wandered, (o good Shepherd) look me up, and bring me to thy fold, that thou may est be justified in thy sayings. For thou hast promised me, that at what hour soever a sinner repenteth, he shall be saved. I am grieved, I know my sins, and mine iniquity are always before me. Truly I am not worthy to be called thy Son, for I have sinned against heaven, and before thee. Speak joy, and comfort in mine ear, turn away thy face from my sins, blot out mine iniquities according to thy great mercy. Cast me not away from thy sight, neither deal with me according to my sins, but help me, o God of my salvation, and for the honour of thy name, deliver me. Deal benignly with me according to thy good will, that I may dwell in thy house all the days of my life, that I may praise thee together with those, that dwell there for ever and ever. Arise and make haste (o the most beloved husband of my soul) do not consider, that it is tawny, & black through sin. Show her thy face, utter thy voice in her ears, for thy voice is pleasant, and thy face is comely. Turn not away from me, shun not thy servant at this hour. I wait upon thee (O Lord) I believe to see the goodness of the Lord in the land of the living. Therefore come (my beloved) let us go out together into the field, and see, if the vine hath flourished. Turn my mourning into joy, incline thine ear unto me, make haste to deliver me out of this vale of tears & miseries.   
Trinitati in unitate Gloria.