prisones I meane our bodies and to hate death as it were a venemous poison serpent seynge it is so frendlye a thinge inferring a great sea of coÌ„ modities pleasures seing it is only it the finisher of our filthy and painful emprisonment a consummation of our laboures and greuous warres and arriuyng at the safe haue nan ende of oure peregrynacyon a leynge away of an heuy bourdeÌ„ a terminarioÌ„ of all sicknes an euasion of all daungers a rerourne into oure countre an entrance into glow If we be wyse let vs be well content to dye and cherefully gyue a fayrewell to this myserable worlde continuallye vnquieted with troubles and troubled with vnquietnes subiecte to sundrye euyls and the false illusiones of vayne fortune For truly it hath moch more gall than hony moch more bytternes than swetenes The which thing is wel signified by this wyttye fable of Homere Iupiter sayth he syttynge in he uen and hauynge before hym ii great toÌ„nes the one of felicytie the other of myserie agaynst a lytle sponefull of happines powrethe out a greate ladlefull of vnhap Meanynge therby that fortune and misfortune amonge men do not egally part the stayke Eschiâ—us recontyng with him selfe the continuall tossyng and tormoyâ—ing of mens bodies and myndes â—ryeth out after this sorte Oh howe vniust be those men howe folyshe that hate death seinge it is a temedy moost present for all euyls and the chefest expeller of al anxieties Many of the infidels for this cause thought death of al thynges most to be desyred as it doth appere by the notable history of Cleobis and Bito by the maner of the ChraciaÌ„s by the Epi grams of Crates and suche lyke thinges How much more ought the same to be embraced of vs whiche be well assured by holye scripture of the immortalitie of the soule of a better lyfe to come ad that death is none other but a very enteraunce into that lyfe whiche is true parmanente and constante Let the wycked Saduceans whyche denye the resurrection of the flesshe take heuely their deathe For they looke for none other lyfe after this Lette vs whyche be sure that oure bodies shall aryse agayne freshlye renewed esteme deathe as a thynge mooste pleasaunte Let those whyche haue hadde no seole maister but Aristotle that affirmeth death of all terrible thinges to be mooste terrible feare death Let vs whiche haue learned of saynte Paule that to dye is a gayne That whether we lyue oâ— dye we be of the lorde And that Christ hath dyed that he myghte be rular bothe ouer the quycke the deade Hartely say with Dauyd Delyuer o lorde deliuer our soules oute of pryson that they maye confesse thy name Besydes a thousande incomniodities and displeasures of this presente slyperie lyfe This doth also accede that oure synnes dayly renewed augmented and encreased we more and more prouoke the lorde to ire And the innocencye of lyfe yf we haue anye rather than the whyche shoulde decaye saint Paule desyred to dye better sayeth he it is for me to dye then anye man shoulde euacuate my glorye is hoorely indaungered Therefore lette vs not loue the worlde for in deede it wyll not loue vs verye muche yf wee be true chrystians neyther the thinges that be therin or elles the charitie of the father caÌ„ not abide in vs. For al thinges in the world whiche is holy sette in malyce be other concupiscency of the flesh concupisceÌ„cy of the eyes or pride of lyfe To conclude vf that deth were onely an abolysher of worldly displeasures it were a thinge not vtterly to be abhorred But for as moche as with worldly miseries it putteth away those that be spirituall and further leadeth vs to eternall blessednes whye shulde we not moche wyssh for it couette and desire it Curtius the two Decii of rome affectinge the vaine glory of the world vowed them selues no man coÌ„maun dynge willyngly to deathe Ind shall we christians whereby we may attayne to the true and heauenly glory god commaunding and calling vs dye impaciently or shall we rather tolowynge the example of saint Paule wysshe for the dissolution of our bodies and to be with Christ or of Cato which was wont to say Oh that happy and pleasaunt daye whan it shal be my chaunce to leaue the colluuion of this lowsy worlde and come to their companye that inhabite the heaueÌ„s What thing in the worlde is of suche excellency that it may iustly so allure you being a wyse and as I take you a faythfull man that you shulde be loth to leaue it Riches Incer tain false and vayn the vse wher of is vanitie whiche shal not pro fyt you in the daye of obduccion and vengeance to be short verye smoke Frindes vntrusty dissem blers fooles inwhom is no helth euery man is is an hiporrite and wycked and euerye mouth hath spoken foolysshenes Parentes you shall haue a father in heauen whyche louethe and tendeteth you more than these earthly parentes doo Wyte brethren and thyldren you shall dwell with youre brother Christe that loueth and careth for you moche more than all those care whiche hathe spente not his moneye or other externe thynges for youre sake but his mooste precyouse bloude So muche hathe he estemed you so vehementelye hath he loued you before the begyunynge of the worlde yea and louethe you styll Pleasures you shall haue the presence of God whyche so farre passethe all other pleasures as the brightnes of the sonne excellethe the lyghte of a talowe candell Honoures Mayne and inconstant For all thyngrs here is vanitie Youre bodye A corruptible â—rysonne whyche aburdenethe â—he soule and depressethe the ense musynge on many thinges Frome the whyche prysonne the oule beynge the verye man it elfe for the bodye is but a case â—esprethe more to be delyuered han the prysonners frome their â—nprysonmente and chaynes And as feruentlye couytethe arâ—esse vnto god as the chaufed â—atte boylynge with heate desiâ—eth the swete flowynge water â—oure countrye A straunge â—ountry for so longe as we lyue â—ere we be straunge freme Christe here we haue no cytye â—ermanente but looke for one that is to come Here we be aliaÌ„tâ— as Dauyd sayd none otherwisâ— than was all oure forefathers aâ— biding in the reigne of the tyranâ— the deuyll that is to saye in the worlde beset with a thousand enâ— mies Fyrst the foule crokyd serpent hym selfe a fur of and nyghoy foyns and strokes with alâ— kyndes of weapoÌ„s neuer ceasseth endeuouringe to oppugne vs. The worlde disquieteth vs and laboureth styll to subuerte vs The flessh as moch as lyethe in hym couardly betrayeth vs and aideth busyly the foresayd enemâ— es No we pouerty no we riches and care of thinges gotten moâ— lest vs nyght and day with hoâ— many greuous siknesses be mâ—â— bodies vered what iniuriessclaâ— ders despites doo vsually greue vs No we we muste prepare out selues to fight with auarice and vuclen lines now with ire ambition and
refusyng them be sycke all the dayes of his lyfe Euen so if that oure soules can not be cleare of suche dyseases and botches as shall displease the eyes of God excepte we vse aduersities so longe as we lyue asspitituall medycynes ministred to vs by god Let vs be well contented in hoope that we shall after this lyfe whyche is but a peare no rather a mynute of an houre in comparyson of the tyme that is to comme haue healthe euerlastynge no more 〈◊〉 daunger of any maladies Therfore in such prayers as we make in our afflyctioÌ„s let vs folow the exaple of Dauid which in his mooste trouble sayde Yf it please the lorde he wyll delyueâ— me but if he say Thou doest not please me I am redye and wyllynge Folowe we the example of oure maister Christ whiche sayd in his prayer that he made a little before his death Father yf it be possyble that I maye escape this passyon howebeit not as I wyll but as thou wylte Let vs behaue oure selues in our afflictioÌ„s as dyd the thre chyl dren threatned of Nabugodonosor The lorde say they that we worshyp can delyuer vs froÌ„ the fier if it please him But yf it please hym not be it known to the D Kynge that we wyll not worshyppe thy goddes neyther thy Image made of golde Learue we also the lesson taughte vs in the lordes prayer D father thy wyll be fulfylled And yf oure carnall affections at any ryme wyll rise against vs steered vp of the flesshe and the deuyll our enemies vpbraydinge vs and endeuourynge to shame vs with our afflictions to make vs blaspheme god as though he hadde forgot vs make we aunswer to them as did Aristides to his couÌ„ trymen when they dyd vpbraide hym with pouertie Cease to obsecte my pouerty and afflictions agaynst me which be vncomlye and vnpleasaunt onely for them vnto whom they chauce against theyr wylles I counting my self no better than my maister christ am wel content and pleased with them Dr if the same prickes and goydes of the deuyll affections I meane wyll at any tyme moue vs to that thynge whiche is not godly nor honest for vauntage or moneys sake for preferrement health of the body or any other commoditie or comforte wherof we seme to haue nede Lette vs make aunswere to them as dyd Matreus Curius to the Samnites offerynge hym money Marcus Curius was ones a man of much nobility riches renowme among the Romaynes howbeit at the legth as it fortuned he became a very pore man in so much that his meate for the most parte was onely rotes cold herbes wortes At chauced the the embassad ours of the Samnites than beynge at Rome hearing of his pouerty whom they had knowen ones to be famouse welthy came to his house to visite hym where they foud him in a pore chaÌ„bre porely arayed sethynge coles for his dynner They after muche communication about to depart gentilly offred to gyue hym money the which he refused disdainefully with these wordes Kepe youre money to your selfes you Samnites for he that can be contente with suche apparell and suche fare hath no nede of it Euen so say we to our affections embassa dours of the deuil and the world Let the worlde kepe his goodes and his prosperous thinges him selfe for he that can be contente to lyue as dyd his maister christ hath no nede of them But what nede these prophane examples se ynge that we haue better in holy scripture Let vs aunswer them as Iob dydde his frendes Although the lorde kyll me yet I wyll hope in him styll Dr as the elder Tobie dyd aunswere them which dydde vpbrayde him with his pouertie and miserable blindnes We be the childreÌ„ of saintes and loke for an other lyfe which god shall giue to all them that chaunge not theyr faythe from hym Thoughe it please god so extremelye to punyssbe vs euen to the ende of our lyfe as he dyd Lazarus with hunger cold and lacke of lodging byles botches and greuous sickenes yet be we not discoraged callyng to remebrauÌ„ce this his promisse He that wil perseuer euen to the end shal be saued I am sure yf Lazarus were here agayne knowynge so muche as he knoweth though a hundreth tymes so many euyls shuld vexe his body as did ones yet he wolde not be greued therwith Let oure stregth be as Esai saith in hope and silence What so euer chaunce be we quiet and kepe silence euen as our maister dyd being as a shepe before the shearer or ledde toward the slaugh terhouse whaÌ„ the Iewes dyd buf fit him spytte in his face He that coÌ„mitteth hym selfe to god saieth scripture kepeth sileÌ„ce him that kepeth silence both god so beate that he may amende him so east him downe the he may raise him so slayeth him that he may make hym alyue Let vs therefore be chereful so king for the lord which coÌ„myng boutles shall come and will not tary But what shulde I say wil commee which hath promised to be with vs still euen to the ende of the world whiche as scripture witnesseth when al our frendes father and mother forsake vs he receyueth vs neyther wyll euen leaue vs for luche is his promisse fatherlesse and motherles but be with vs continually in all our troubles and at the laste as he dydde Lazarus with other of his sorte clearelye delyuer vs. In the meane space do we fede oure selues merilye with hope The prouerbe saith meanyng of worldly thinges hope nortsheth outlawes much more shulde the hope of christs pmises norish vs For the hope of worldly thinges is fallible But the hope of gods promises caÌ„ not be deceyued neither shal it euer shame vs. I haue hoped in the o lord saith Dauid I shal neuer be coÌ„fouÌ„ded More ouer let vs coÌ„fort our selues consideringe that the man it selfe is the soule immortall The body is but a cace after the minde of So trates a house or a prison rather as Paule nameth it and that the man it selfe is no beter for corporall commodities neyther the worse for corporall incommd bities But by the iudgement of holy Chrisostome like as a horse is nothyng the better for his gol â—en bridle siluer sadle precious trappinges or other ornametes but for his swyftnes payse and strongnes No more is our intetior man for riches welth health of the body libertie or other like but for the vertue of the mynde and grace of god Wherefore if we be neuer the better for ryches let vs not feare pouertie nor for health let vs not feare syckenes nor for good name lette vs not feare sclaunders nor for libertie let vs not feare bondage nor for this commune lyfe lette vs not feare death We be better sayeth Chrisostome for the vertue of the mynde whiche is to thynke vprightly of god and to liue iustly amonge men At the other exterior thynges may be plukte away from vs this can not 〈◊〉 not by the deuell
churche vnto suche tyme as the Anabaptistes a pestilent kynde of men whose madnesse is execrable broughte it of late dayes into the worldâ— againe But as all other of their opinions be peruerse abhorring from the trueth and deuelysshe so is this Declarynge his patroues not to be taught in Christes scoole but in Galens rather whiche affyrmeth the deathe of the soule necessarylye to followe the death of the bodye But leuyng the vayne fantasyes of the boting Anabaptistes let vs gyue eare to gods worde It is wrytten Ecclesia 12. The puste shall returue to his earthe frome whense it came and the spirite to God whiche gaue it Where I hope he shal be so farre frome deathe and slepe that he shall lyue delyted with Ioyes vnspeakeable He that heareth any words sayeth Christe and beleueth in hym whiche sent me hathe lyfe euerlastynge and he shall not comme into condemnation but he shal passe from death to lyfe Iohn 5. Marke that he sayeth not frome death to slepe but from death to lyfe The parable in the. 16. of Luke doth well improue theyr false opinion Where it is written that Lazatus after his deathe vsed Ioye and gladnesse On the other parte that the ryche gluttou was greued and tormented If the soules of men should slepe as the Anabaptystes sayâ— neyther shoulde any Ioye haue ben attributed to Lazarus nor to the glutton punysshement What wyll they saye to these wordes whiche Christe spoke to the these This day thou shalt be with me in paradyse Wyll they make vs beleue that Paradyse is a dormitorte or a place to slept in In cast it be a manne wolde thinke that christ is or was ones a stepe therin for he sayth thou shalt be with me in paradise Sâ— Paule was tapt 2. cor 12. into paradyse there dyd heare wordes which a man may not lawefully speake These wordes he hearde not with the eares of his bodye for it laye prostrate on the grouÌ„d Actu 9. But of the soule whiche part of Paule was rauysshed in â—o paradise where he dyd heare and se misteries Therfore I can not beleue that paradyse is a sleâ—inge place seynge that Paule was so occupied there in heryng of secretes Moreouer where as saynt Paule defired to dye and to be with Christe me thinke he shoulde rather haue wisshed for the prorogatioÌ„ of his lyfe it that the soule shuld continually slept to the last daye for in this morld after a sorte we haue the fruition of god as thoughe it were by a glasse as saint Paule him selfe teacheth But after this lyfe yf the opinions of the Anabaptistes be true we shal haue no fruition of god at all ercepte it be through dreames vuto the daye of iudgement Therefore faynt Paules wysshe if we creâ—â—t these antechristes must nedes seme to be soolyshe The lorde sayth that he is the god of AbrahaÌ„ the god of Isaac the god of Iacob not the god of the deade but of the 〈◊〉 uynge Betwyrte the deade and the Anabaptistes slepers I sâ— no difference If saule hadde ben taughte by anys of the oldâ— prophetes that the soules of men shoulde slepe he wolde not haue gone about so busely to haue caâ— sedvp Samuel We rede 1. Pet. 1 that Chryste wente in spyrite and preached vnto the spyrites whiche were in pryson and were disobebyente ones whan the lenytis of God was loked for in the dayes of Noe. Agayne in the fourthe of the same epystle that the gospell was preached vnto the deade By the whiche testymonye what is mente but thatthe soules of the dead didde scle the vertue of chrystes death whiche they coulde not haue bone in case they hadde slepte accordynge to the Anabaptistes dreame Therfore I saye beleue not these false deceyuours whiche endeuour not oncly to pcrswade the slepc of soules but also to euacuate the resurrcction of the deade and so to abolysshe an article of our fayth to make oure religion vayne And hereafter whan you shall readde or heare any such scriptures as is a parte of the fourthe chapyter of the fyrste epistle to the ThessoloniaÌ„s where is mencyned the slepe of the deade asscribe it to the bodies which in dede shall slepe to the daye of iugement and than shal arise agayne the soules toy ned to them and awake froÌ„ theyâ— slepe vndoutedly Therfore saith Iob I knowe that my redemeâ— doth lyue and in the last daye I shall ryse frome the earth and in my flesshe shall se my sauyoure Iob. 19. O that happy and mery laste daye at the lest to the faythfull whan christe by his coucnaunte shall graunt vnto theim whiche shall ouercome and kepe his workes euen to the ende that they may ascende and syt in seat with hym as he hathe ascended and sytteth in throne with his father Apo. 2. 3. where so ro we shall be turned into gladnes that no mâ—Ì„ shall take frtome them Then as writeth Esai They whiche be redemed shall returne and comme into Syon praysyng the Lords and eternall merynes shall be ouer theyr heades they shall obseyne myrthe and solace sorowe and waylynge shall be vtterlye vanquished 51. Than the Sonne shall no more gyue them lyghte nor the moone discusse the darke nes for them but the Lorde our god shall be theyr lyghte anb comforte continuall 60. Than dout ye not be we only constant here in the loue and faith of god we shall haue for earthly powertye heauenly ryches for hunger and thurste saturitie of the pleasaunt presene of god for bondage liberte for sickenes health for death lye euerlastynge For this tyme frende Urbane I shall desyre you to take this poore letter how so euer it be in good worthe and hereafter if it shall please god to call me to a more quiet lyuyng as ye knowe I am yet compelled necessarilyâ— to besto we in maner all my tyme and studye in teachynge of yonâ—â— scollets I wyll write to you more largely of this argument and peraduenture God the auctor of all good thinges gyuynge me grace more learnedly Thus fare you wel at Orforde the rd daye of Marche FINIS ¶ Prynted at London in Aldersgate strete by IohnÌ„ Herford ANNO. 1546. Gaudete in domino semper Philip. 4. Tristicia seculi mortem operatutâ— 2 Corinth 7. ¶ A swete consolatioÌ„ and the second boke of the troubled mans medicine made and pronounced by Wyllyam Hugh to his frynd lying on his death bedde Watche for ye knowe no day nor houre Math. 25. Certius est ê™ mors ê™ mors incertius est nil If ye lyst to lerne wyliyngly to dye And that semeth dredefull death to desire Reade this briefe boke the doctrine therof try But death shal not be dredful to the godly wise ¶ To the ryght Worshypfull and his singular good ladâ— and may stres lady Deny hyrhumble feruaunte wyllyam hughe wysshethe health YF that happiâ—â— right worshypfull and my sâ—â— gular good â—â—-dy may happâ—â— to the estate aâ—â— condition of seruauntes amoâ—â— the happiest
other carnall vices To be short the mynde of man is besette with so many enemyes that scante he can be able to resyst Yf auarice be prostrate vnlaufull lust offereth vs battaile If lust be subdued ambition draweth his swerde If ambition be caste downe â—ire prouoketh vs pryde settethe in his foote droÌ„kennes approcheth enuy breaketh concorde emulation cutteth amitie away I wyll not speake of desperation of the deaffe beating of consciences of the furies of the mynd wyth such others whiche with horrible enforcementes furiously assayle innumecable For what shulde I fyght with the monster Hidra who can number the sandes in the sea or the starres fyxed in the Hygh heauens whiche I thinke passe not muche the number of mens enemies Seynge therfore that man dayly suffereth so many persecutions and daungers shulde we desyre to stande styll in the myddes of oure ennemies amonge so many sharpe swerdes or shall we couit by death quickly to flye to chrisse our defender and helper Specially seing that Christ him selfe instrurteth vs saith Truely truely I say vnto you that you shall wepe and lament the worlde shall reioyce You shalde sory but this sorow of yours shal be turned into gladnes Who wyl not be desyrouse to want heuines and to enioy perfit gladnes whan this sorowe shalâ— be tourned into gladnes he decla reth saieng I wyl se you agayne your hartes shal be merye and this mirth shal no man take from you Therefore seynge that to se Christe is to be gladde and that we shall not be gladde in dede to suche tyme as we shall se hym what blindnes or rather madnes is it here to delite in paine teares peÌ„sifenes not rather court to Come vnto the ioy which no maÌ„ shal cake from vs Let vs play the wise men and be glad at the vocation of god to leaue this painful pere grination to depart froÌ„ this labo â—inth and be transferred to our rountry and to our most louyng fathers house where is no sicknes no sorowes no werines no hunger no colde no laboure no â—nournynge no ieoperdies no enemitie no care to be shorte no aduersytye at all but moche tranquillite pleasure that shall euer endure and depe quietnes where we shall haue for false riches true inheritaunce for dissemblynge fryndes Abraham Isaac the blessed virgin Mary Peter Paule and the aungels of god whiche as the prouerbe is shall euer loue Whose faythfulnes and loue shall neuer be chaunged from vs who consyderinge these thinges wyl not saye with the prophete that the daye of death is better than the daye of byrth who will not confesse that he whyche dyeth in the lorde maketh the permutatioÌ„ of Glaucus and Diomedes that is to say receaueth for brasse syluer and for coper pure beaten golde BUt paraduenture you wyll say vnto me syr as for this worlde how so euer it be I know it and of his good thynges I am a partaker but whether I shall go hense yet I knowe not ne what I shall haue after this lyfe Therfore to leaue a certainte for a thinge incertayne howe shulde I be but sory HerkeÌ„ then I pray â—ou and gyue eare a lytle and I shall declare vnto you by gods â—nfallible worde bothe whether â—ou shall go hense and what you shall haue after this lyfe The bo â—ye saith Ecclesiastes shall returne to the earth Eccle. 12. frome whense â—t came and the soule to god whiâ—he gaue it The soules of iuste men be in the handes of god and â—he torment of death shall not â—ouche them Sapi. 3. Many mansions â—aith Christ be in the house of my â—ather yf it were otherwise I â—olde haue tolde you I go to â—repare a place for you Iohn 14. and yf I â—o to prepare a place for you I wyl againe come and take you to my selfe that you may be where I am Truste therefore and you shal be sure by this promyse to come thither where christ is Euery man that heareth the worde of Chritie and beleueth in him that sent him â—0 5 hath lyfe euerlastyuge He commeth not into iudgement but passeth from deathe to lyfe We knowe sayth Paule that yf the earthly house of this oure ha bitatioÌ„ be dissolued we shal haue a buyldyng of God 〈◊〉 Lord. an house not made with mans handes but euerlastynge in heauen That dwellynge doutles shall happen to all faythfull whyche Christe of his greate mercy promised to the these with these most comfortable wordes This daye thou shalt be with me in paradise Therfore seyng it is so that the soules of iuste and faithfull men be in the haÌ„des of god as you be now assured by scripture where the torment of death shall not touche them seyng christ hath prepared a place for them and that they shal dwel eueÌ„ there as christ him selfe dwellyth Seynge that we shal haue after the dissolution of these our earthly bodies an euerlastyng mansioÌ„ in heauen Dout no more whether you shall go after this lyfe but be redy repente and beleue and you shall enter accompanied of the v. wise virgins into the ioyous mariage mentioned in Matthew What the faithful shal haue after this lyfe saint Paule in the syrst to the Corinthians and second chapiter shal sufficiently declare The eye sayeth 〈◊〉 hathe not seene the eare hathe not harde neyther the harte of man hath thought the excellencye of the good thinges that god hathe prepared of them that loue hym Agayne to the Romaynes The passions troubles and affliccios we suffer here be not worthy of the glory which shal be reueled in vs in the tyme to come Thus saynt Paule whiche was rapt into the thyrde heauen and sawe secretes whiche a man maye not laufullye speake hath taught you what the soules of good men shall enioye after this lyfe That is glorie suche excellencye of pleasures as the senses and wytte of man can not comprehende But yf saint Paul had spoken no thyng of the matter yet a reasonable man myghte partly conceiue the great and inuisible thinges that good men shall possesse in the other lyfe of these present thinges little and visible For as moche as our vile and cortuptible bodies by the be nignitie of god receaue so many commodities benefites and plea sures of the heauens the earthe and the sea of the light darkenes of heat and cold of the raine wyndes and dewe of byrdes beastes and fyshes of herbes plants and trees of the earth to be short of the ministerie of all creatures seruynge vs successiuely in theyr due tymes wherby they may alle uiate our werines What howe great innumerable shall those be whiche he hath prepared for those that loue him in the heaueÌ„ly countrye where we shal se him face to face Yf he do so moche so greate thinges for vs beinge in prison what shall he do for vs in the palace Seinge that the workes of god be so greate and innumerable wonderouse and delectable whiche the
other thing is it for vschristians to morne at the death of our frendes than to gyue an occasion to the infideles to reprehende and accuse vs for as moch as we do deny the thing in dede that we do professe with our mouthes For in wordes we saye that the soule of man is immortal and that there is an other lyfe better than this In our mor nynge we seme to shewe our selnes to be of an other opinion What profitte is it I praye you to pronounce vertue in wordes and in deedes to destroye the truthe Saynt Paule dothe improue and blame them whiche be heauy in the departure of their fryndes sayenge I wolde not haue you ignoraunt O brethern as touchynge them that slepe That ye be not sadde as other that haue no hope As who sayth it belongethe to them to wepâ— and be sory at the deathe of their frendes whyche haue no hope of an other lyfe to come and not to vs whyche beseue that oure soules be immortall and that oure bodyes shall aryse agayne Moorne no more for him therfore but prepare and make redy youre selfes to folowe hym lyuyng vertuousely for that ye knowe no daye nor houre No we to you againe my frend se that you be merye in god and let not thys shorte afflyccion of your bodye disquiet your mynde But sause it rather and make it pleasauÌ„t with the hope of euerlasting blyssednes Reinembryinge that is you shal be quickely delyuered from this sycknes so you shal no more hereafter be subiect to any sorowes paines or pensifenes It that daye be to the faithful whamens bodies made lyke to the body of christ shal inhabite the king dome whiche god hath prepated for those that feare him before the begynnyng of the world 〈◊〉 here they shal haue ioy and euerlastinge merines Where as they being lyke to the aungels of god shall shyne as the sonne in the kyngedome of they father At the laste swere frende for as moche as I haue declared vnto you that all men muste dye and whan it shall please god Further that in dieng we do no other but as all the saintes yea and Chrysle hym selfe hathe doone wyth whom we shal ryse agayne And that deathe is but a due repayenge of thynges that was for a tyme liberallye lente vs to the earth our bodies and oure soules to God ours moost bountifull father That nothynge here is of such excellency that it shoulde allure a wyse man and hym that hopeth of an other lyfe to come longe to tarye with it that good men haue euer deâ—â—red to dye to be with god For as much as death is the ende of all myseries the vanysher of al sorowes and an entraunce into perpetuall blysse Further in that I haue declared vnto you whether you shall go and what you shal haue after this life And that god mooste merryfully hath forgyuen you your synnes for that you be repentaunt and faythfull And the he wyl prouyde for yours yf they feare him as wel or better than he dyd in your dayes Fynally that this bodye of youres shall tise againe from the earth gloriousely in the laste daye throughe his power that gaue him his firsh fashione quiete your mynde and prepare your selfe as dothe the swanne with songe of harte and pleasure to dye and to the accomplyshment of gods wyll and all teare of death excluded Thinke onely of immortalitie beyng willyng and glad to depart heuse to god that calleth you The whiche thynge as the seruauntes of god shulde alwayes he redy to doo so at this tyme moost ready For as moch as this miserable world be sette with the horrible tempestes stormes and troublesome whorle wyndes of all kyndes of euyll be gynneth to decaye Moreouer as greuous thinges haue all redye chaunsed to nations so more greuouse thynges are to be loked for in that synne dayly encreaseth among men more and more prouâ— kynge the fust ire of god Where sore I caÌ„ not but thinke it a great game quickly to departet hense If the postes of the house were puâ—trfied and the tremblynge toufe shuld threaten ruyne to be at haÌ„d wolde you not being in health de parte with all spede Yf that a troublesome and stormy tempest wdenly risen on the sea shoulde threaten playne shypwrake and vrownynge of you and your company wolde you not make haste to the porte Lo the world decaieth and the ende of thinges threa teneth playne fallynge downe Ind shall not you giue thankes to god and for your owne parte be gladde that you shall be delyuered in tyme from suche ruines plages and tempestes as hange ouer the heades of men Thynke swete freude I beseche you and thynke againe that 2o longe aâ— we be here we be very strauÌ„gersâ— And that we ought cheifly to embrace that houre whiche shall apoynt euery one of vs to his own house and testore vs delyuereâ— from all suars of the worlâ—e to paradise and the heauenly kingdome Who beynge in a straunge country wyl not couyt to returne to his owne couÌ„try Who sayling to wardes his frendes will noâ— couyt a quycke and prospcrouse wynde that he may the rather embrace his welbeloued we counte paradiseoure countre the Patci arches to be oure parentes and frindes why than doo we not fee uently desyre spdely to se the patriarches and paradise where a greate companye of our frendes loketh for vs and a wonderfull number of our parentes brethren and systers tarieth for vs beyng suer of their immortalits and wisshynge that we had the same At the syght and metyng of these oh howe greate gladnes shall happen bothe to vs and them Dome great pleasure of the heauenlye kyngdome Withoute feare of deathe and with the eternitie of lyfe Dow hyghe and perpetuall â—elicite there is the gloriouse coÌ„pany of the apostles there is the laudable number of the gladde prophyetes there is thinumerable hoste of martires crowned and triumphynge with the victorie of there sirifes and passioÌ„s There be the virgms whiche haue broken the concupiscencie of theyr flesshe with the sâ—renght of continencye There be the mercyiul en ioynge theire rewardes whiche by fedynge the pore and helping the nedy haue wrought the wokes of iustice andkeping the coâ—maundemeâ—tes of god haue traÌ„â—ferred their erthly patrimonteâ— into heauenly treasures this tâ— the ioyouse companie to this nâ— earthly company is to be compated to him whiche hathe boughtâ— you a place in this company with the price of his bloude I do betake you Committee your selfe to hys handes for he shall neuer fayle you Fayre well Preciouse in the syght of the loâ—â— is the death of his saintes ¶ Prynted at London in Aldergate strete by Ihon Herforde â— The yere of our lord M. D. xâ—â— The. iiii day of Iune
The troubled mans medicine verye profitable to be redde of al men wherein they may learne pacyently to suffer all kyndes of aduersitie made wrytten by Wyllyam Hughe to a frende of his Renuit consolationem accipere anima mea memor fui dei delectatus sum Psal 76. Afflictis spiro ¶ IhonÌ„ Faukener vnto the reader NOt longe ago it happened me to reade this boke then not printed which was writ ten and dedicate vnto a frend of myne as a thing whereby he myght be comforted in his aduersities that then chauÌ„ced vnto hym By the whiche he was comforted and had receaued no small consolation in his heuines and troubles whyche thing did greatly reioyce vs his frendes and therfore desyred a copye of the same boke for one that neded in lyke case lyke consolation Wherwith also the par tye was wonderfully quieted in his mynde as it had ben with a medicine geuinge a present reâ—edy and helth vnto the sycke â—â—e body Here it was wisshed 〈◊〉 al them that eyther dyd reade 〈◊〉 heare this boke that it might 〈◊〉 prynted and do good vnto â—any as it had done alredy vnâ—â— a fewe whiche thinge I toke 〈◊〉 on me and thus boldly haue used it to be printed Trusting at the autor thereof whom I â—â—ow not but by his frendes reâ—ion and myne wyl not be diseased seinge that it was his â—â—ndes desyre And that manye sydes wel learned and godlye â—â—nded dyd not only allowe it but also greatly praysed it And â—â—ther muche commended the â—â—geÌ„ce and study of them that honestlye and godlye spende â—ir tyme. As for the Criticall â—â—sores whyche do nothynge them selfes that good is bâ—â— carpe and reprehende other mens doinges we passe lytle of doubtynge not but all honest hartes wyl gentely accept it Thus fare well gentle reader and gyue the thankes to god and the auctor hereof MOost geÌ„tle freÌ„d Vrbane I do plainly perceiue not so muche by your letters as by the report of â—ther men that ye be not merye â—eyther of a quiet minde but raâ—â—er vnquieted sadde and peÌ„sife â—n that fortune which in hir in â—â—nstancie as you say onelye is â—â—staÌ„t doth not according to hir â—â—de tenure fauour you in that the â—orld which for the most part is â—ot theirs that be of God good 〈◊〉 vertuous doth not as it hath â—one smile vpon you As al thinâ—es among theÌ„ which be trustye â—â—d faythfull frendes are comâ—une so doutles be the very afâ—â—ctions of the mynde the which â—â—yng at the length is well knoâ—en of me not by hearinge but by profe not by readyng but by experience For as your mery nes and prosperous state dyddâ— make me mery so your aduerâ—â— fortune and sadnes causeth mâ— lykewyse to be sadde Wherfore it shal be expedient and my panâ— to find some way or meane whâ—â— by this heuines wherwith boâ—â— our myndes as yet be egally oâ—cupied may be set aside or at the leaste restreyned To encreaâ—â— your substance with cattel golde or syluer my mynd is good bâ—â— my power is impoteÌ„t To teaâ—â— you howe or by what meaneâ— these thinges may be procureâ— I haue not lerned But that medicine only which learned mâ— haue counted to a sycke and sâ—rowefull hart moost presente 〈◊〉 wil endeuour though peraduenture not witly yet frendly to mâ—nister The medicine is brotherly counsel frendly communication This sayeth Plutarche writinge to Apollonius is to a sycke mynd the best phisicion Wordes and voyces sayth Horace in his epystels do mytigate grefe and put away the greatest part of sorowe Surelye I do thynke that lykewyse as the diseases of the bodye as agues heade ache goutes such other be healed by confections made of herbes and other thinges procedinge out of the Apothecaties shoppe So the diseases of the mynd be onelye cured with comfortable vnfeined wordes flowyng out of a frendly and faithfull harte Isocrates in his Oration of peace saieth thus I wolde ye shuld chefely knowe that where as many and sundrye remedies be founde of the phisicions agaynste the syckenes and maladies of the bodye againste the disease of the mind there is none vtterly sauyng frendly wordes Wherfore Apollo counted chefe and of the phisicions in maner the god in Ouide complayneth greuously that the disease of his mynde coulde be cured with no herbes and that the artes whiche dyd profytte euery man coulde not refrayne his troublouse affection I wold wysh the muses were so fauourable vnto me that I myght gather suche herbes in their gardens that wolde so wel purge your mynde of this saide heauynes as it is not to be approued in any man that is partaker of reason but specyally in a man of christes religion Howbeit Alas so great is the blindnes of our solisshe nature we thinke those thynges which are not lamentable to be lamented and those whiche be not horrible in deed greatlye to be feared In this point I may compaire vs to vnwyse children whiche vehemently feare them that vse euyll fauoured visours thinking that they be spirites deuels and enemyes of theyr health where as yf they had the mytte boldelye to pulle of the vysoures they shoulde se hydden vnder them gentle countenaunces and faces of their frendes kynsemen or peraduenture moost louynge fathers Or els we may be iustly assembled vnto ragynge Aiax which in his fury and madnes vsed the hogges which god had prepared for his sustenance and wholesom norishmeÌ„t as though they had ben his deadly enmies and ordained to his vtter distruction What chyldishnes or worsse than madnes is it to bewayle not take in good worth aduersity mysfortune or pouertie whiche happen to vs not by chaunce but by the prouidence and wyll of our heauenly father Whiche worketh euery thing for the best as saynt Paule sayth to the Romaynes 8. towarde theÌ„ that loue him which formeth and fasshioneth vs accordynge to his owne myl which maketh vs riche and pore sycke whole fortunate myserable at his pleasure And all for our welth profytte and vauntage Least thou be deceyued I wolde not haue the to imitate the commune sort ascrybynge worldely myseries to the starres fate and fortune playing therin the part of the dogge whiche byteth the stone that is hurled at him not blamyng the hurler therof but rather imytatynge the example of Dauyd whiche blamed not Semei raylynge at hym outragiously but imputed his dispytes vnto the lorde of whom he was thought to be sent attributed them with thankes to god of whom by the testimony of scripture commeth both death and lyfe riches and pouertie good and euyll Ecclesia 11. This witnesseth the Psalmist sayeng The lorde doth auaunce and suppresse the lorde maketh the ryche and eke the poore But thou wylte saye peraduenture Yf we were certayne that our misfortunes and myseries were sente vnto christen men by God they were muche more tollerable But when we se oure cattell dye by styngynge of serpentes or by contagion frome the whyche they myghte haue
fortune whose workes and â—ffeâ—tes 〈…〉 〈…〉 shalt 〈◊〉 cleane comâ—aty 〈…〉 is saw before none 〈◊〉 thâ—â— worldly successe 〈…〉 and 〈◊〉 tha◠〈…〉 thâ—â— deuyll and synne so aduerse fortune reteynynge vs commonlye in honeste behauiour and in the fauour of god stoppeth vp the wyndowes dâ—res which leade men to wickednes gods dyspleasure It stoppeth vp the wyndowes to adultery to the contempt of god and pryde fynally in a maner to all those vices where vnto by welth they were set wyde open Yf ye lyst to haue a prose reade for iptures marke well the â—abe of Dauids lyfe which so longe as he was pore â—oste with afflictions troubles with the persecutioÌ„s of Paule be 〈◊〉 ofâ—nery â—â—de with danÌ„gers driuen 〈◊〉 place to place it was poste to pâ—â—es â—ustcyninge hunger and 〈◊〉 hauynge fewe or no freâ—es lodgâ—â—g nor substaÌ„ce liued in the feare of god louing hym callynge vpon hym nyhe and day trustyng him and voâ—â— of all vices Hieroboam so long as he was but a pore maÌ„ not yet auauÌ„sed to his kingdome liued in the lawes of god wythout reprehension But vpon what vyces these two stuÌ„bled after thâ— came to welth ye harde before Thus ye se howe the one layeth blockes in the waye that leadeth to heauen the other in the waye that leadeth to feareful dammtion Wherefore our louyng â—â—ther euer correctyng the chyldren whom he loueth Pron 1. giueth aduersitie as the better of these two for that most part to his eleâ—â— as a medicine to theÌ„ which haue offended left they fall agayne to them whiche haue not greayly trespassed howbeit euery man is a synner and deserueth euyll as a medicine preseruatiue least they shulde â—â—yde The which medicine thoughe it seme to vs at the first bitterer than any gaâ—â—e yet 〈◊〉 we saue it with the swetenes of his commaundementes and pleasaunt promises we shal fynde it more delicious than the hony combe It is writen Proner 3. My dere sonne thou shalt not neglecte the correction of the Lord neyther thou shalt be discoraged whan thou act reproued whome the lorde loueth he correcteth the chylde whiche he receyueth he scourgeth Yf ye suffer chastisement god doth offre him self to you as vnto his children What chylde is there but his father chastith hym By this scripture ye may se that oure aduersities and afflictions be not tokens of gods Iâ—e towardes vs but of his good wyll 〈◊〉 Wherfore they ought not to 〈◊〉 corage but rather encorage 〈◊〉 not to make vs sadde but men not sorowful but Ioyful in thâ—â— he of his goodnes wil vouchsaâ—â— to take vs as his children to sâ—â—â— due our â—â—eshe to strengthen oâ—â— soules By torubles as sayâ—â— Paule saith he was strengthen ned 2. Cor. 12. to vanquysh our enemies Whereby we shall be mete at the left to haue with him the quietnes which his soÌ„ne I su christ with the effusion of his blode bought for vs where shal be no death no wayling no wâ—â— rynes no sycknes no him ge◠〈◊〉 thyrst no chafynge no corruption no necessitie no sorowes Suffer we therfore wilingly and gladly the correction of our heauenly father and afflictions euâ—a as his onely 〈…〉 whom he spared not but permited to be whypte and scourged 〈◊〉 abyde hunger and colde to be in worsse case for lodgyng than the foxes in the felde or the byrdes of the ayre and at the length 〈◊〉 suffer mooste ignomyaous our death Let vs in all our afflictions comforte oure selues with the example of him remembung that the dyscyple is not aboue the mayster nor the seruaunt aboue his Lorde neyther yet the inferiour membres aboue these heade Our heade is christe 〈◊〉 that he hath not abhorâ—ed afflictioÌ„s they may not be 〈◊〉 any 〈…〉 â—ined of vs. Iâ—â—erâ—â—yle that 〈…〉 litle disdain them that we haue great pleasure and 〈…〉 We wolde be 〈…〉 tente to handle the table at the whiche Chryste dydde fytte the garmentes or vestures he vsed or other lyke reliques beyng as consecrate with his holye touchynge muche better me thinke we ought to be apaied to handle afflictions as reliques whiche besydes that they were oft halâ— wed by his most holy touchyng be also coÌ„mauÌ„ded to be fingered of vs specially seinge that more â—â—wardes merites come by the handeling of theÌ„ than by that aforenamed Do we not disdayne the I say but rather as Paule wyl leâ—h let vs glory i our troubles For trouble worketh pacience pacieÌ„ce worketh profe profe wâ—â—keth hope whiche shall not confounde vs Roma 3. I wyll not yet cease to speake more of the preceptes of god as touchinge this poynte Some thou commynge to the serâ—uce of God prepare thy selfe to tentation susteyne the sustentations of the Lord and be ioyned vnto him susteine wherby at the last thy lyfe may be encreased Ecclesi 7. Thus ye se that the chyldren of god be commaunded stil to bend them selfes to teÌ„tation aduersitie whiche foloweth them none otherwise than the shadowe foloweth the boby Nowe marke the ende that is promised to our afflictions Yf we beare theÌ„ as we ought to do truely I say vnto you saith christ to his frendes you shall wepe lament they which be of the world shall ioye you shall be sory but this sorowe of yours shal be turned into solace IobnÌ„ 18. I doe thinke that the afflictions which we do â—uffce here be nothinge 〈◊〉 comparison of the glory we shall haue in the world to come Rom. 〈◊〉 our excedyng tribulation which is momentayn and lyght prepareth an excedyng and an eternal wayght of glory vnto vs while we loke not on the thinges which are sene but on the thinges whiche are not sene for thinges whiche are sene are temporall but thynges whiche are not sene aâ—â— eternall 2. Cor. 4. althoughe the earthly house of this our habitatioÌ„ Paule meaneth the body be â—â—irupied we knowe that we shal haue a buyldyng of god 〈◊〉 house not made with manner haâ—â—e but euerlastynge in heâ—â—en 2. Cor. 4. who heatinge the promises is so â—â—ony hatred that he wyll not take in good word what so shall 〈…〉 be 〈◊〉 neuer so heynous horrible and perlous to his mortal membres Fewe men wyll refuse to suffre for the space of a whole yet the physycyans tortures nowe his vaynes to be cutte nowe paynefullye to be bathed nowe to eate mooste bytter pylles otherwhile to faste and to be punyshed many other wayes that his bodye whiche is mortall after these sorowes delyuered of his sickenes maye ioye for a tyme muche lesse a christen harte shulde stycke to susteyne troubles mysfortune and myseries here for a whyle that the soule whiche is immortall maye after Ioye for euer With ioyes not suche as the poete Pyndarus dothe attrybute vnto happye soules pypynge playing or synging pleasaunte gardens gorgyâ—use houses and goodly spectacles playenge at dyse tennysse or tables or other lyke but suche as neyther eare hath herde Paule wytnessynge nor eye hath sene With such ioyes as Faithe takethe not Hope
toucheth not Charitye apprebendeth not they passe all desyres and wysshes Gotten they may be estemed they can not be Blessed is that man sayth saynt Iames. 1. which suffereth tentation trouble for after his profe he shall receyue the crowne whiche god hath promysed to them which loue hym Euery castigation semeth to haue no pleasure but rather grefe howbeit at the laste it shall gyue a quiet fruyte of iustice to them whiche haue ben troubled by it Hebre. 12. Who I saye hearynge these confortable promises wyll not merily 〈◊〉 with saynt Paule what thing in the worlde shal seperate vs from the loue of god shall trouble or persecution shall nakednesse or daungers shall the sworde or hunger as who saye none of all these neyther death nor lyfe aungels nor princes thinges that be present neyther that be to come Height strength nor depnes shal seperate vs from the loue of god which is in Iesu christ our lord Roma 8. But to conclude seynge that youertie troubles miseries and afflictions be vanquysshers of â—yce maynteyners of vertue seinge that they be appoynted of god our father to them that loue hym and not as tyrannicall tormentes but as fatherly corrections and frendly medicines Also that god hath promised to those which patiently beare them perpetuall quietnes ioye and endeles solace Why shulde we not with thankes gyuynge be verye gladde of them If we be otherwyse affected let vs not thynke the contrary but we be disposen muche lyke vnto them which laboure of feruente agues whose true tayste taken frome theym by the reason of they disease can not awaye with suche meates as be mooste holsome and conducible to theyr healthe but desyre those which make moost against them and for the increase of them sickenes Wherfore if we chauÌ„ce so to feale oure selues cease we not to sollicite the Lorde with prayers that he wyll vouchsafe to take this spirituall ague from vs wherby we may with iudgemente reiecte the swete but poyâ— senfull baytes and daynties of the deuyll and the worlde And taist those meates whiche be most holsome and profitable for our soules IT is to be woÌ„dered fred Vrbane if these thynges caÌ„ not moue christen men to suffre aduersities and despise worldly successe as a very vayne vanitie seynge that the vnfatthfull gentils were moued to the same with thinges of muche lesse importaunce Some of theÌ„ as Socrates Diogeneg consideryng that worldly welth could nothinge lesse do thaÌ„ cause a quiet mery mind as a thing of no worthines neglected it and as a thynge of no pryce set it as nought Whese coÌ„sideratioÌ„ Pluâ— tarche as it appereth by this his sumilitude approueth as not vntrue Lykewise saith he as a mâ— going to the sea and fyrst caried towarde the great shippe in a liâ—â— ele bote there begynnyge to vs wyte desireth muche to be at the greater vessell supposing to find ease therein where he is worse troubled with the same grefe thaÌ„ he was before Euen so a man be yng in a vile state and pore case and not well content therewith couiteth auauncement to higher condicion his goodes also and his substaunce to be encreased To the which thinges if he chauÌ„ce to attaine he shall be more vnquieted then he was before in his former miserie If ye require examples loke to Alexander the great kinge of Macedonie whiche possessyng in a maner all the kyngedoines ryches and welth in the worlde for all that was so â—itle quiet that when he herd 〈◊〉 wocritus disputinge of manye worldes wepre bytterly that he the better but rather â—udrse no ner the quieter but rather more vnquiete I was ones of all emperours and rulers the tychest subduinge valiantly Batbatous nations and people innuinerable Yet these thinges so lytle made me quiet that by the reason of them with all kyndes of vnquietnes my mynde was troubled How ambition and in satiable desyre of mo regioÌ„ rule and imperies dydde occuppe my mynde paynefully nowe madde tagynge and yre prouoked by bronkennesse whiche by the reason of aboundaunce of goodes I vsually accustomed punysshed me and with violence somtyine moued me to the murder of my frendes Howe vnlaufull lustes of the bodye nowe Enuye vexed me Other whyle the helly furies flyinge about my conscience 〈◊〉 not sufferynge the memory of my murder or other euyll factes to be obliterate so sore greued me that I wolde nowe than haue pearsed my harte with a sworde or haue pyned my selfe to death if I had not ben letted Dues as a foole I pryferred the state of Alexandre before the condicion of poore Diogenes but then I iudged lyke as dyd vuwise Mtdas than I knew not the the ber tues of the mynde onely caused true quietues worldely successe nothinge profitinge but greatly deminesshinge the same What can be more true than his oration whom shuld it not mone yf it were spoke of the mouth of Alex ander as he wold speake it dout les yf he myght retourne to vs to esteme the worlde accordynge to this worthynes Meâ—ouer 〈◊〉 maye se by the example of 〈◊〉 memnon howe lytell quietnes worldly welth inferreth He was so much vnquieted whis hyght state that he lameÌ„ted his chauÌ„ce in that he was kynge and ruler ouer so manye people Laertes whiche to the syght of the world lyued welthely and wenderous quiet yet was not quiet in dede as witnesseth Plutarche On the otherside Mctrocles vile beggetlye in wynter couerynge his body with a tubbe for lacke of house rowmthe in sommer takynge vp his ynnes in the poches of temples farynge not so wel as did the dogges of the cytis yet was of so quyete a mynde vertue beynge the autor therof that his quietnes amonge wâ—ytrue shall be dadde in perpetuall memorie â—ectus aboute to be burned suche was the vertue of his mynde was sayde nothyng to be vnquieted at all Thus I say some of the wyse gentyles consideryng and seâ—ng that true quietnes procedeth owe ly of vertue estenied worldelyâ— wâ—lthe not of a steawe Eâ—t we Christen men suche is our lacke of true wysedome whiche know or oughte to knowe yf we remeÌ„bre so much as I haue spoken before that there is no quietnes to them whiche be of God but quyetues of mynde and consryence that is procuted onelye vp vertue purenes of lyfe and hope specyallye Whiche as saynte Paule sayth commeth of profe profe of pacyence pacyence of troubles and so consequentlye that oure quyetnesse must â—ame by troubles what 〈◊〉 we not aâ— tempte to obtayne worldelye vanytyes â—unnynge by sea and by lande by rockes and fandes by Scylla and Syrtes by fyet and sworde as sayeth the poete fearynge no Ieopardies nor castynge anye peâ—â—lles lyke menne oute of oute wyttes sekynge fyer in the sea and requyâ—ynge water of the drye pomysh stone O blindenes what I pray you haue we gotten whan we haue procured riches or worldly presecrementes whose purchasynge commonly is paynfull the kepinge full of besy feare the
excepte we our selues willingly consent The deuyll although he toke from Iob all his goodes wherby he myghte prouoke hym to blaspheme God His healthe to slake the constancie of his mind his chyldren to make him speake euell of the godheade yet coulde he neuer take this froÌ„ hym But in withdrawynge all worldelye thynges he heaped vp the greate tyches of vertue of the loue and fauour of god through pactece Iob was hurte of the deuyl and of his afflictions as one Pormetheus was of his enemye Prometheus was a man whiche had a great swellynge in his backe peforming his person very much It chaunsed that his enemyfallyng out with him thrust a dagger into the same deformed place That done he departed thinking none other but that he had slayn hym Nowbeit Prometheus had so litle harme by his wound that where as his backe coulde be cuted before with no phisike or surgery than was made whole So he receiued commoditie health of him the intended his distruction death Likewise truly it chaun 〈◊〉 to Iob if the thing be aduisedly pondered Suffer me I pray â—o to speake this by the way seynge that Iob for all these cruell tormentes of the deuyl for al these mysfortunes and punishmentes was ueuer 〈◊〉 deale the worse whrche hadde not yet receyued the lawe neyther the redemption of Christ nor the grace of his resurrection mochâ— lesse we weapened with all these thyuges shuld with like euils be harmed What were the apostles worse for their hunger thyrste and nakednes Lazarus for his botches pouertie and sickenes Ioseph for his sclauÌ„ders Abel for the cruel death he suffred Were they not more noble and crcelleâ— for these amoÌ„n men prepared they not for theÌ„ selues throught these crownes of glorye with god Therefore let vs euer bâ— mery in christ and passe for no worlydly miseries for lacke nor â—usse of goodes for sclaunders nor imprisonment for syckenesse â—danyshement nor death But if it chaunce that all our goodes be â—aken from vs let vs saye with â—â—ob and without soro we Naked we came out of our mothers wombes and naked we shall go hence We be sclaundered put we â—he sayeng of the lord before our eyes Cursed be you whan men speake well by you be you glad and reioyse when they reiecte your name We be banyshed remeÌ„bre that we haue no dwellyng place here but loke for one that is to come We fall into greate syckenes vse the sayenge of the apostle though this our exterior man be corrupted yet thinterior is dayly renued Thou art shiâ—tâ— in prison and cruell deathe haâ—geth ouer thy head set before the IohuÌ„ beheaded and so greateâ— prophets heade giuen in rewaâ—â—â— of pleasure to a dauÌ„sing wenshe Thou hast notably offended and therefore in thy conscience thou art troubled with the dispaire 〈◊〉 goddes mercy for the auoyding of this spirituall trouble thy 〈◊〉 with thy selfe that thy heauâ—â—â—â— fathrt doth swetely expostulate with the after this sorte What nowe my decre thyâ—â—â— why ceaseth not thy spirit at 〈◊〉 last to be afflicted 〈◊〉 whye doâ—â— thou vnwisâ—y derogate from thâ—â— multiude of my inercyes whâ—â— doest thou thinke the Iam 〈◊〉 laâ—is the tyraunt Danli us 〈◊〉 or some cruel Srpth Dâ—elles of mercies the father and of all consolation the god 2. Cor. 1. longe sufferynge and of much mercye Art thou not taught by my â—oÌ„ne Iesu to call my thy father Math. 6 Daue not I pormysed that I wolde be thy father by my prophete Dieâ—â—emye Diere 1â— and that thou shuldest be my sonue Why doest thou not therfore aske me forgeuenes wel â—hopynge for pardon Who is it of you although ye be euyll whâ—-which myl not for giue his sonne for thynkynge his faultes being suppliant desirynge pardon and promysinge amendement notwithstaÌ„dyng that he hath prouâ—â—ed him to we an huÌ„dieth times â— thinkest thou that I which airâ— the father of inetries Epht. 3. of who we all fatherlynâ—sse mâ—heauen and earthe is named Whiche possesse the ryches of goodnes patience 20 〈◊〉 and longanimite not to be reâ—â—â— to forâ—eue my chyldien truthâ— repentynge Be of good comfort my chylde be so good comfortâ—â— mistrusting not my mercy whieâ— surpasseth not only mans mâ—rcpâ—â—â—owe great so euer it be but all myne owne woâ—kes Also indgement without mercye shall them fele whose hartes be oboutate hardened wil not repent whâ— the delyte styll in theyr synnes and wyl neuer leaue theyr wyâ—â— bednes which contemne my meâ—des and trust me not from them in deede health muste neades be farre awaye Ptal But as for the â—â—â—pente and the kyngedome of beâ—nen shall dâ—a me nyghe trust and thy faith shall saue â—he I moâ—â—â— haue all men to besaued Mat. 9. and 〈◊〉 man to peryshse 1. Eimo 2 my fashyâ—â— is euer to recreate think pug◠〈◊〉 eperyshe vtterly whiche is abect It is not my wyl beleue me â—â—at one of these my lyttell ones â—e cast awaye Mat. 18. whome I euer loâ—ed so well Ioh. 3. that I wholde vouchsafe to gyue my onely sonne for â—hem But thy trespassc she great whrefore thou arte not lyghtlye â—erswaded to truste in my merâ—y 1. â—ime 1 Chryste Iesu came into the worlde to saue synners Math. 9. â—e came to call synners and not the fuste and too saue that whiche was soste I knowe that thou an offendour shuldest offende and as a transgressour I called the froÌ„ thy mothers wombe yet for my names sake wyll I make my fuâ—ry farre of Esa 48. Thy good workes can be of no such perfection that they may be able to saue the nor thy euyll workes so that thou repent with a ful purpose to renew 〈…〉 thy lyfe came hutle the into the heily fyre for I am Esa 43. I am which put away thy iniquities for mine o wne sake and thy synnes wyll not I remeÌ„ber I am dere sonne I am whiche put awaye thy synnes for my selfe for my selfe and wyll gyue my glorye to none other Suppose thy synnes be as redde as sâ—arlette Esa 1. they shall be made as whyte as snowe which I haue scattered as cloudes and as myst haue dispersed the turnâ— to me I say for I haue redemeâ— the I haue redemed the whichâ— haue pitie of all men and for repentaunce wynke at mens synnes Daps 12 I wold thou shuldest know that I thy Lorde am meke and gentle Neyther can I turne my face from the so that thou wyll returne to me â—â—a 20 It is communlye sayde that if a man dimisse his wyfe and the â—epartynge maryâ—th an other husbande shal he returne to hyr any more shall not she be as a polluted and a defiled woman thou hast committed for â—â—ication with many louers Diere 3. yet for all that am I redy to returne to the so that thou wylte returne to me Suche is my facilite so geÌ„tle I am such is my benignite so greate is my mercye whiche
the escape or euasion of deathe whrefore you oughte the lesse to be greued graunted to no man ReguÌ„ 14. All we saythe scripture shall dye and as weake water shall slyde into the grounde Dapien 7. lyke as there is one entrance for euery man into this present lyfe so one passage and departure Therfore we be monysshid of the prophette not to feare the iudgement of death Dapien but rather to remember thynges that haue happened before our tyme anv those whyche shall succede That is to â—aye that none of oure progenyâ—ours coulde euer escape the dent of deathe nether any of oure poâ—teritie shall We be admonysshed that we be duste and into â—uste we shall returne Genes 3. by the reâ—on of deathe whiche for the faut and disobedience of ure fyrste â—â—rmed parente with his ineuitable darte strykethe and deadly woundeth all men Roman 5. he woundethe deadlye not the wretchyd onelye the nedye and myserable but the fortunate also the welthye and the noble pen kynâ—ts rulars and the rycheste emperours which in power and dignite riches renoume and glâ—tye doo excell and in theyr tymâ— rule the worlde accordynge as they liste Not the vnlerned only the rude barbarous but thoâ—â— also whyche in learnyng and maâ—ners be most instructe Not thâ— ourtrummyn and careful captiues but also the puissant conquâ—rers them seâ—fes Alexader a king most victoriouse by whose poweâ— and furiouse warres Asia with Europe was manfully subdued no man being able to resyst him coulde fynde no weapon to conquere deathe The notable mysedome of Salamon the depe leaâ— nynge of Aristotle nor of Galen coulde by any meane auoid deth The cuppes of Circe nor the enchauntmentes of Medea coulde repell the violence of death Cullye his eloquence could not moue him The riches of Crass us could not corrupt him He fauoured â—ot the beauty of fayre Absalone â—ether he spared the strenght of â—â—ronge Sampson Dne uyghte saith the poete tarieth for euery body and the way of death must â—ns be troden of al men Lyke as all the â—iarres that come from the â—â—st thoughe they be neuer so â—oodly and bright yet at the last â—ey go to the west and there arâ—â—rdynge to the diueriâ—te of their â—ircles some â—owly some spedely withdrawe them selfs out of our â—yghtieuen so al men which come from the east that is to say their â—atiuite into the world although they glyster and shyne here for a â—easen yet at the last they muste â—edes some rather some later acâ—ordyng to the duratione whiche they haue receyued of god fall 〈◊〉 the west of deathe depatte and withdrawe them selfes from the syght of men Therfore the wysâ— man Simonides at suche tyâ—â— as Pausanias a noble capitain desyryd to learne some good and fruytfull lesson bad hym remember that he was mortall Therfore also Philyp the king of Mâ—cedony wallowynge in worldely wealth and prosperite commaâ—â—ded his chaumberlayne that hâ— shulde euery day at his vprismâ— sadly repete these wordes Remiberking Philip forget not that thou art a man to mortalite subiecte Esar 45. All fleshe is grasse and euery man is the flowre of grasse the grasse shal be wythered and the flowre shal be dryed awaye The man sayth Iob that is borne 〈◊〉 a woman lyueth but a short tyâ—â— replenished with many miseries â—adeth as a floure and is worne away vanisshying as a shadowe â—wherfore not withoute a cause the lyfe of man is compared of â—uciane to a buble in the water â—of Pindarus to the shadow of a dreame of Eschilus to the shadowe of vaine smoke Cruely yf that death shulde chaunce but to a fewe and to the vnluckest we shuld seme to haue a iust cause he â—uely as I think you partly do to take deathe But seynge that â—â—e dothe as well knocke at the rich mans dore as at the poore at the happye mans doore as at the vnhappy at the strong maÌ„s dore as at the weake at the kynges â—owers as at the sheperdescotes whye shulde we not take well in â—orthe a thynge importynge suche necessitic Dowe vnreasonable is it for a man to take heuely his death more than his birthe consideringe that the one is appoynted for man as well as the other the one as commune as the other the one as necessarye as the other and of them bothe death is the better in beynge sory to dye we shall seme to lament in that oure lotte is mortall and that we be not aungels orequall wyth god Whyche is a greate poynte of folysshnes myxte wyth impyetye If we be troubled with suche as be verye calamities in dede to haue ii 02. iii. companions we count in a maâ—ner a comfort sufficiente Moche more we shoulde be conforted as touchynge death seynge that we haue not ii 02. iii. but all men of what estate or degre so euer they be of as companyons and partakers of the same yea euen the very sayntes theym selues and those that were highlye fauoured of God Moyses whych was admitted to the secretes and misteryes of God dyed Dauyd whome God pronounced to be a man after his hartes desyre dyed Ihon the euangelyste mooste tenderlye belouyd of his mayster died Ihon baptiste than whom by the sentence of Christe none greatter hath tysen among the chyldern of men died and not sayntes onelye but the dearelye beloued sonne of God Christ beyng both God and man Esai 54. a lambe mooste innocente and wythoute spotte that he myghte paye oure taunsome delyuer vs synfull wretches frome thraldome and pacyfye hys fathers wrothe was contente to dye the mooste ignomiouse deathe of the crosseâ— And shall we sinners that were begotten in syn borne in synne haue lyued in syn all the dayes of our lyues be agreued to put of these our vâ—le synful bodies Christ whan he was in the shape of god and thought it no robbetye to be egall with God made him selfe or no reputacioÌ„ taking vpon him the shape of a seruauÌ„t and became lyke an other man Phi. 3. and in apparell was founde as a man humbled hym selfe and became obediente vnto death that he might auaunce vs to the kingdome of his father and shall we beynge but wormes duste and clay be loth to dye whereby we maye enioy the same aduauncement Sisigambe the mother of Darius kynge of Persia for the very loue she bare toward Alexander for as much as he vsed hir somwhat gently in hir captiuite was wonderouse wyllyng of hyr owne accorde by death to folowe him after his deceasse ye euen to hell And shall we christians be sow to folowe Christe whiche in raptiuite hath reteynyd vs well nor euyll but brestinge vtterly at his bandes hath clearly delyuered vs Sisigambe vehemently desired to folow AlexaÌ„der whiche was hyr enemy in dede more than hyr frynde and shall we be vnwyllyng to folowe Christ which is our frinde most faithfull and assured She desyred to folowe hym whiche made hir poore and shall not we couet to
folowe Chryste that hath empouerysshed hym selfe to make vs riche She was content to folow hym that made hyr of a fre woman a quene a bond haÌ„dmayde shal we by our willes refuse to folowe Christ whiche hath made vs of vile slaues beggerly captiues fre men and kynges She wold nedes folow AlexaÌ„der although she coulde not tell where to fynd hym ne in his presence how to be intreted shal we be lothe to folowe Christ whom we know certainly to be of the right hande of his father where weshal be sure if we dye faithfull to fynd him for euer to dwell with him with most gentle entertainment She wolde folowe hym that dyd not looke call nor sende for hyr and shall not we wyllyngly folowe Christ whan his pleasure shal be to cal for vs. Christ I sayour lord â—t our god our lyfe as it is written and the length of our dayes calleth vs and for asmoch as the daies of men be determinate as Iob saith of god we maye not asscribe our death to the startes Iob. 14. or destiny but vnto the calling of god in whome we lyue moue and be of whome commeth both death and life Eccle. 7. which hath appointed our termes that we can not passe with whome is the number of our mouthes Math. 10. without whome an heare can not fal on the grouÌ„d from our heades moche lesse the hole bodies For he that worketh all thynges for hym selfe Droucr 10 Sapi. â—0 hathe power both of death and lyfe I can moche commende the commune people for as much as they seme to imitate saint Cipriane in vsing this phrase whan it shall please god to cal me to his mercy and suche lyke Wherein they de clare them selfs not to be of theyr opinion which thynke that men be not cared for ne gouerned 〈◊〉 god but that all thynges dâ—â— chaunce euen by verye tortune The whyche opinton yf it were true God shulde either be ignoraunt of many thinges or elles abhorre from his creatures And therfore shulde he seme either not true or not good But this matter lefte I wyl returne to my put pose seynge that it is appointed for all men to dye and whan 〈◊〉 shall please god to call them lâ—â— vs be content merily to depatâ—e thither and whan as our heuenly and mooste bountifull fathet shall call vs remembringe euer that we ought to worke not oure owne wyllâ—s but the wyl of god accordynge to the praier that we customable by the commauâ— dement of Christ Dowe preposte rous and peruerse a thyng is it to desyre that the wyl of god may be fulfylled in heaueÌ„ and in earth and yet whan he wylleth vs to de â—arte from this worlde we wolde by our wylles resist him and like â—nto warde and stubborne seruauntes are rather drawne with the bande of necessitie than with â—oue or obedience due to the wyll of god There be none of vs but we wyll wysh delyueraunce from this Egypt with hyr captiuite and troubles and to dwell with god in the lande of promission where is al ioy and quietnes pet we be loth after that god hath brought vs euen to the gate of the saide lande for as the course of our lyfe is a raise to death so death is the gate of euerlastinge lyfe Do enter in by it we wolde gladely be honoured with heauenly rewardes but we be vnwilling to go where they be The cauâ—â— wolde eate swete mylke but shâ— is loth to wette hir feete whâ—â— shulde we pray so oft let the kingdome of heauen come yf we besomuch delyted with earthly bondage why do we pray the the dayâ— of the kingdom may he hastenth yf we be more desirous here to serue the deuil thaÌ„ to reigne in heauen with christ but let vs breake our owne waiward wylles conformyng them to the wyl of god and shewing our selfes wyllinge at al tymes to pay that we owâ— What other thing is it to dye thaÌ„ to paye such thynges as was for a tyme lyberallylent vs what honest hart wyll not that willingly at the leste yf habilite fayle not pay againe xx li. to hym whiche gently dyd lende it at his nedt whan so euer it shal be required And shall we stycke to pay to the â—arthe the mother of vs all oure â—odies of whom we borowed theÌ„ â—nd our soules to god our father â—hat bountifully dyd lend them God forhydde No we ought to be much more propeÌ„se to pay our soules to god than the better to â—aye his mony For of the payment of the mony fewe or no commodities do ensue but after the payenge of oure soules to God â—nnumerable pleasures and infinite commomodities succede For then at the lenght they be luckely brought from darknes to lyght from feare to securite from trauel to quietnes from a thousand daungerous syrtes his rockes waues into a sure hauen frome the vse of vayne vyle fylthy and transitory thinges to the fruition of the eternall deite of god What thristen man myll not 〈◊〉 glad of suche an exchange wâ—â— louynge chylde wyll not harteâ—â— covyt deliuerauuce from the mâ—â—sery bondage and tyrannye 〈◊〉 this worlde and to dwell with his moost mercyfull father in heauen Oblindues what cause haâ—â— we I pray you to hate death 〈◊〉 whose meane we be made of bâ—â— men fre of straungers homed â—â—lers of beastes lyke vnto aungels If that a great ruler happen to call any of vs to a kyngeâ— or emperours courte promisinâ—â— to do for vs to sette vs our with temporall riches to endue 〈◊〉 with worldly possessioÌ„s we think our selues very fortunate and whan god the rular of all rulars and kynge of all kynges shal 〈◊〉 vs to his courte and gyue vs inheritauÌ„ce and possessions not in earthe but in heauen whiche be instant and shall neuer be take â—omvs by storms nor tempests â—y crafte nor subtilte of the law â—y oppression nor tyrannye by â—eath the deuill nor synne Shal be thynke oure selues vnfortuâ—ate No truely yf we be well in our wyttes But rather couÌ„t that â—me whan so euer it shall come â—fall tymes to be most happy for â—s moche as than the kyngdome of god the reward of lyfe the toy of â—ternall health perpetuall gladâ—es possessione of paradice that was ons lost be euen at hande Than for earthly thinges heaveÌ„â—y for iytle thinges great for traÌ„â—â—tory thinges eternall shall take place Who than I may you wil leare death but he that hath no faith that laketh hope that wold not go to christ and beleueth not that he begynneth than to reignâ— with christ whan he begynneth to leaue this worlde Oh that we hadde a sparcle of the grace and fayth that Simeon had whiche beinge a iust and faithfull man was assured by a godly responsion that he shulde not dye before he had sene Christ Whome after that he had sene in the temple knowen in spirite knewe certainlye that he shulde shortly be called of
God and dye Therefore he beynge merueilouse glad toke the chylde in his armes and blessynge god cried out and sayde Now dimisse thy seruaunt o lord accordyng to thy worde in peace For myne eyes haue sene thy sauynge healthe Dere dyd Symeon proue and testify that than free tranquillite true peace and sprme securytye do happen to the seruauntes of god whan they be drawen from this troublesome worlde and brought to the porte of the euerlastinge manâ—ion Peraduenture you wyll say vnto me Syr as tor Simeon I â—an not blame hym thoughe he was well content to dye for as â—moche as he was a man of a greate age and as they saye communelye euen at the pyttes banke I am but a yonge mau I myghte haue lyued yet manye yeares wyth no small comforte of my friudes by the comâ—nune curse my tyme was not yet come I graunte in dede you be a man of no great age but what â—ay I pray you can we apoynte for any mans deathe Euery day maye be a bodies last daye yf it â—tande wyth the pleasure of god We se that some dye in theâ—â— mothers bellies some in their crâ—â— delles some in the floure of theyr age some in their olde age some whan they be riche other some whan they be poore so that we may playnlye vuderstande that god doth gyue to euery man his lyfe of that condition that he surrender it againe whan so euer it shall please him to repete it But among all other saith the great poete Menander Most happy be they and best belouid of god that dye whan they be yong The whiche sayeng as it is very wytty so it is very true And that a man may easely perceue yf he haue 〈◊〉 specte to the spirituall euyls and temporall incommodities that occupie this lyfet for they communly departe not yet infected with so muche malyce entangled with so moche vice corrupted with so much wyckednes as theyr elders be Not yet so surre seperate from god by the reson of syn and made members vtterlye and lyms of the dcuyll It chaunseth for the moost that men after they come to a rype and complete age be cleane drawne from god frome vertue from symplicite and integrite of lyfe to syn wychednes vngodly lyuynge The riche by iniuriouse handlynge the poore by oppression ingurgitation and beastly incontinency The poore by pyckinge lyinge desperation and blasphemynge the name of God I speake of many but not of al The wytty by craft deceat and subtilte The learned oft by â—eresy ambition and deuylysshe â—octrines I wyll not speake of â—nuy malice rankor adulterye whiche at the type age encrease in growynge and as Scilla and Charibdis hurle the greateste part of men into the hoxrible sea of perdytion The holye ghoste teacheth by Salamon that they whyche please God best be quickely and rathe taken frome this world lest they shuld be polluted with the wyckednes of the same He was taken awaye sayeth he leste malice shulde chaunge his vnderstandynge for his soule dydde please god and he hath made haste to brynge hym from the myddes of miquitie Enoche dydde please God and he was not founde afterwarde for God hadde taken hym awaye Therefore to please God is to be counted worthye of hym to be delyuered from this worlde and to be broughte thyther as the de noute soule of the prophet couyted to come sayenge Howe derelye belouyd be thy habytations o God of vertues my soule desirethe and makethe hasie to thy hawles Those trees be not beste the be most durable but of whome â—oth spring most profitable fruit Netther be those songes most coÌ„mendable that be longest but the most delite the eares of men Eue â—o the longest lift is not chefest but that which is moosle bertuâ—us and lest with vice defaced Further let vs ponder these temporal displeasures and incommo â—ities and than iudge whether â—â—at death whan or in what age â— euer it chaunsethe be better â—â—an lyfe accordynge to the worâ—es of Ezechiell or no. Consider sf what calaniyties chaunces â—yseryes and perelles men be in daunger No man lyuynge is happy on euery part No man is vtterly content with his lote who ther that reason or chaunce as saith Horace hath ofâ— ered it vnto hym wherfore no maÌ„ according to Solons wordes is happye in dede before he be buried For this cause Socrates with other of his secte desyred euer desirouslye to dye estemynge death not to be miserable but the ende of al miseries Not troublous Ezechi 30. but the ende of all troubles Better saith Ezechâ— ell is death than lyfe and eternal resie than continuall sorowes For euery part of this lyfe doutles is replenisshed with vnpleasantnes full of sorowe inquietâ—â— with cares troublescme and vâ— ed with diseases What trade â— lyfe so euer a man shall foloâ— sayth Crates he shal be suer â— fynde bytternes therein In the fildes be laboures at home cares In a straunge countre feare of a man haue ought In the sea feare with Ieopardies Inyouth foolyshaes in age feblenes in mariage vnquietues in lacking a myfe solitarines yf a man haue thyldren he hath care yf he haue none he is halfe mamed So that one of these two saith he is to be mysshed Eyther not to be borne or quicklye to dye The wretchednes of this worlde hath compelled euen the holye â—e men beyng weryed therewith to wysh for deathe Ionas in his trauell said that it was better for him to bye than to lyue Helyas in his â—yfe tyme often coueted and not â—naduisedly to yeld by the ghost Neither can I se any cause why â—hat all of vs which haue anye hope of an other lyfe to come shoulde not wysshe for the same thing seing that no man lyueth which laboureâ—h not of the indigeÌ„cy both of spirituall and temporall thinges nothing truelye though a ma haue neuer so much excellencye in honours aboundaunce is riches delite in pleasures can satisfie hym or brynge a flepeâ—â—â—s desires appetites and insatiable luâ—â—es no more than the doughters of Danaus can fyl their bottomles tubbes Is it not better therfore to chauÌ„ge this life to leue this straunge countre and god where is all excellencye of honoures aboundance of all good thinges where perpetuall plesures shal euer be in thy right hand eueÌ„ to the ende Where thy diuinitie shal be sene loued reserued for euer Death of it selfe in dede is somewhat formidable and the way to death as saith the Philosopher paynful Yet if we consider the premisses and the deth is nothing elles but a gate wher by meÌ„ do enter into lyfe we shall see it amiable and moch to be embraced I maruayle what euil spi rite hath so blinded and ve witched the myndes of men and made theÌ„ madde so shamefullye dotinge Forasmuch as they can persmade them selfes to be best here to lyue still in these rotten tentes open to all sharpe wyndes and bytter stor mes In these ruinous houses in these stinkyng
good and the euyll receyue indifferentlyee how great shall those be whiche the good shal receiue being alone Seinge that he perfourmethe so moche for his frindes and his enemies yet beinge to gether what shall he do for his fredes seperately seyng that he comforteth vsso moche in the day of teares howe moche shall he comforte vs in the day of mariage Seinge that the pryson conteyneth such thynges what maner of thinges shall our countrey conteyne The eye as it is saide before hathe not sene the eare hathe not harde nor the harte of man can thynke the excel lencye of those thynges whyche god hath prepared for his fryndes accordynge to the great multitude of his magnificencye 〈◊〉 the multitude of his pleasauntnes whiche he hath layde vp for them that feare him Therfore let vs not doute whether we shal go neyther what we shall haue beynge faythful in the other world For as muche as we may certain dye knowe not by scripture onely but also by the leadynge of naturall reasonne All suche doubt put awaye desyre we mooste hatrelye and feruently accesse to those chynges whyche God hath prepared for his fryndes musynge nowe and than some such godlye meditatione as is this whiche saynte Augustine hathe in his Soliloquiis The harte desyrythe not so moche o lord the welles of swete water as my soule desyrethe to be with ye. My soule hath sore thirsted the o lord the wel of life oh whan shal I come and appere before thy gloriouse face o well of lyfe and vayne of lyuyng waters whan whan shall I come from the earth deferte withoute waye wylde and waterish vnto the waters of thy swetenes that I maye se thy vertue and satisfy my thyrste withe the waters of thy mercy I am a thirst o lorde and thou arte the well of lyfe Fil me with thy waters I besech the. I doo thyrst for the o lorde the lyuynge god whan shal I come and appere before thy face shall I euer se that day that daye I meane of pleasuntnes and myrth that day whiche the lorde hathe made that we myght be glad and mery in it o day most bright fayre caulme voide of all stormes tempestes and troublesome wyndes hauynge no euented nor fallyng downe of the sonne in the whych I shal heare the voice of praise the voice of exultatioÌ„ contessioÌ„ In the whych day I shall heare enter into the ioy of thy lord thy god where be great inscrutable merueylouse thynges wherof there is no number Enter into ioye without heuines into ioy whiche conteyneth eternall gladnes Where shal be al good thinges and no eyul where a maÌ„ shal haue what he wyll and nothynge that he wyl not where lyfe shal be lyuelyke swete amiable where shal be no ennemie impugnynge vs but safe securitie sure tranquyllite quiete iucundite pleasant felicitie happy eternite eternall blessednes and the blessed trinite of the trinite the vnite of the vnytye the dette of the blesse fruitione O ioye aboue all ioyes O ioye passynge all other tâ— O ioye hesydes the whiche there is no ioye Whan shall I enter that I may se my lorde that dwel leth in the and the greate vistone what is it that lettethe me so longe alasse howe longe shall it be sayde to me where is thy god and where is thyne expectationâ— arte not thou o lorde God we looke for Iesus christe whiche shall retourme the bodies of our humilitie and conforme them to hys Whan shall he retourne frome the maryage that he maye leade vs to hys mariage come o lorde and tarye not come swere Iesu come and visite vs in peace come and brynge vs frome prison that we may be glad before the with perfyt hartes come whiche arte desyred of all nations she we thy face we shal be saued come my owne lyght my redemer and brynge my soule from prison that it maye confesse thy name howe longe shall I poore mretche be toste in the floudes of my mortalite crypeng to the o lord and thou hearest me not heare my crye I befech the from this troublesome sea and brynge me to the porte of felicite Oh happy be they whyche haue passyd the daungers of thys Ieopatdouse sea and haue attaynyd to the O sureste hauen Dappye thrise happye be they whiche haue passyd from the sea to the bankes from hany sshment to theyr countrey frome prysonne to the heauenlye palace Where they reioyce with coÌ„tinual quietnes that they haue soughte by manye tribulations O happye and happye agaynâ— whiche are eased of the butden oâ— theyr euyls and beinge suer of unmarcessible glorie inhabite the kyngdome of comlynes O euerlastynge kyngdome O kyngedom of al worldes where is light that neuer faylethe and the peace of god that passeth all sense In the whiche peace the sowles of saintes do rest where euerlasting merines couerith their heades with ioye and exultation Where sorowe and moorning can haue no place Oh howe gloriouse is thy kyngdome good lorde in the whyche thy sayntes do raygne clothyd with lyght as it were 〈◊〉 a garmente hauynge on their heades crownes of preciouse stones O kyngdome of euerlasting blessednes where as thou o lorde the hope of sayntes and diademe of glorye arte loked vpon of thy holy ones face to face makynge them glad on euerye syde in thy peace that passeth al sense There is toye withoute ende gladnes withoute sadnes health without sycknes myrthe without sorowe â—ay without laboure lyght without darkenes lyfe without deth all good thynges without al euil thynges where youth neuer wax â—th olde where lyfe hathe none â—nde where beautye neuer vaydeth where loue is neuer colde where ioye doth neuer decrease where sorowe is neuer felt where waylynge is neuer harde where no euyll is fearyd for there the hyest felicite is possessed That is to saye euer to se thy face o lorde of powers Therefore happy be they which haue alredy atteyned vnto such iopes Unhappy be we for as moche as we do yet trauell in a straung country as banished men suspyryng vnto the beyng the porte of the sea O country o our swete countrey a farre of we loke towardes the from this vnquiet oceane we do salute the with teares we desyre and sue to come to the. O Christe god of god the hope of manâ—ynde our refuge vertue whose lyght a farre of amonge the darke clowdes ouer the stormy seas as the beame of a starre of the sea doth irradiate oure eyes that we maye be ditected to the safe hauen Gouerne our shyppe wyth thy ryght hand and wyth the sterne of thy crosse leaste we perisshe in the floudes leaste the tempestes of the sea drowne vs least the depth suppe vs vp wyth the hooke of thy crosse drawe vs vnto the from this tempestuouse sea ours onelye comforte whome we do se a farre of as the mornyng starre and the sonne of iustice with our eyes scante able to wepe anye lenger Unto the standyng vpon the banke and lokynge
for vs we thy redemed we thy bantshed men whome thou haste boughte agayne wyth thy precyouse bloude do crye Thou o lorde of healthe hope of all costes of the earthe a farre of and in the sea We do wauer in the troublous sourges thou mooste bountifull lorde beholde oure ieopardyes saue vs swete lord for thy names sake graunte vs that we maye so kepe a meane betwyxte Scylla and Charyboys that we maye eschewe both the daungets and happelyâ— come to the porte oure shyppe and oure marchaâ—â— dyse sate Let vs I say now and than all hate of death excluded muse some suche godly meditation earnestlye desyrynge of God not teporally to lyue but to dye not to continue here in banysshment among our enemies but to be delyuered and dwell in oure country with christ not to endure here in these dauÌ„gerouse warres but through death to come vnto peace moost pleasaunte yet pataduenture one scruple is lefte behynd that trobleth your coÌ„science and suffereth not your mynde as yet to be quiet You wyll say vnto me Syr I remember that amonge many thynges I harde you say that the soules of iust me be in the handes of god and the tormente of death shall not touch theÌ„ I am not iust no not so much as a dreame or a shadow of a iust maÌ„ but rather a syuner most mise rable which haue accustomedeuâ— from my yong age to heape vice vpon vice and with detestable transgression continually to exasperate my lorde god Wherfore the iudgemente of scripture and not without a cause troublethmy conscience feareth it condemneth it and pulleth it in peeces All offenses saith he shal be gathered to gether And all those that worke iniquitie Math. 1â— they shall be sente into aforuace of fyer where shall be mourninge and gnasshinge of teath Math 23 Agayne they whiche haue done well shall go into euerlastinge lyfe they that haue done â—uyll into euerlastynge fyer Nether aduouterers 1 cor 5. fornicatours tobbers conitous persons nor â—orshyppers of ymages with suche others shall snheryte the kyngedome of god This is the sentence of Goddes worde this repellyth me from his kingdome and frome paradise whereof you made-mentyon thys maketh me afrayde and wyth shame vtterly puttethe me backe this confoun dethe me and chasy the me cleane awaye Doutelesse you doâ— verye well in that you confesse youre owne vncleannes for yf that anye of vs shulde saye that we haue not offended Ion. 1 we shoulde deceyue our selues All men haue swarued and are made unprofuable neither is there any that doth good tom 3 no not one We haue wandered verelye all of vs as it were shepe euerye one after his owne waye Beynge seruauntes vnprofitable and by nature the chyldren of wroth â—ai 59. neyther is any mâ— good god onely excepte Math 19 Wherefore in his sight no man shal be able to iuâ—tify him selfe nor yet to abyde hym yf he obserue our imquities for in his syghte the very starres be not cleane but what than shall we beynge broughte to this iâ—rait cowardly dispaire God forbyd Well what shall we do Whether shall we flye Where is our refuge Let vs flye vnto chryste as vnto a suer sanctuary safe refuge and puissant defender Unto christe Howe dare we be so bolde Whose preceptes we haue neuer obeyed whose lawes we haue seldome or neuer kepte whome we haue disdayned to loue agayne not withstandynge that he hathe euer bene oure louer mooste faithfull and true He beynge full of mercye callethe vs vnto hym of hys owne accorde Come hyther to me saithe he all you that laboure and be loden with synne â—ath 11 and I shall refâ—esshe you Be we bolde therfore to sue to his mercy and of his holye oracles whiche are wrytten for our consolatione and learnyng let vs require comfort for they suche is the vertue of them can easely erecte mens mindestand quiet troubled consciences they as moost hoolesome medicines shall gyue vs presente health They shal pronounce mercye to the penitent synner and to the captyues pardon They shall declare vs to be no more vnder the rigor of the lawe but vnder grace and mercy They shal teach vs that god is pacyfyed and that oure syns be forgyuen vs for his sons sake You be frely iustified sayth Paule by grace throughe the redemption that is in Iesu Christ whome god hath set forth to be the optainer of mercy through faith in his bloude Rom. 3 to declare his righteousnes for the remission of synnes that are gone before in the suffraunce of god to declare his rightuousnes in this tyme that he maye be righteouse and the iustifier of hym whiche is of the faith of Iesus christ Ephe. 2. By grace as he saith to the Ephesians we be saued throughe faith and that not of oure selfes it is the gyft of god and that not of our workes lest any man shulde glory Wherfore seyng it is so that we be frely justified by faith in Christ Iesu we shall haue no iust cause to dispayre but rather to be at peace with god through christ by whome we haue entrauÌ„ce into this grace wherin we do stande Rom. 5 yea and to glory in the hope of the sonnes of god Scrypture saith not happy are those that synne not but happy whose imquities are forgyuen Yea and to hym whiche worketh not yet beleuynge in him that iustyfyeth the wycked Rom â— fayth is imputed to him for iustice according to the purpose of the grace of god Doutles yf that our iustificatid shulde depende of the innocencye of our owne lyues we shulde perish how many so euer we be But seynge that god whych is riche in mercy for the great loue the he hath loued vs with whaÌ„ me were dead by synne and hath quickened vs with christe and that not of oure deseruing Epâ—e 2. left any man shuld glotye but by the mere grace of god purchased by the bloude of christ whyche is made our redemption â—ure iusâ—â—yce our prudencye 1. Cor. 1 and anctificatyon why shuld we not peynge penytente and faythfull â—ayenge oure synnes vpon hys backe whiche hath taken awaye â—ure diseases and hathe caryed with hym oure infirmities Esal 53. and further puttynge him in remembraunce of his promyse made to synners both by hys prophetes and his apostles holdely callyng his mercye for his sonnes sake Specyally considering that he is moche more prone of his owne nature to forgyue than we be to aske forgeuenes Yea bycause that you do partelye mystruste him me thinke I shuld heatehun being somwhat angry swetely expostulate w e the after this sorte What nowe my â—ere chylde why ceaseth not thy spirite at the laste to be afflicted 〈◊〉 aâ— teâ— quod pulchrum Who doeste thou thynke that I 〈◊〉 Phalaris the tyraunt Manlius Saleuchê° or some cruel Sâ—ith or elles of mercies the rather and of all consolation the god 1. Cor. 1. long sufferyng and of muche mercyeâ—
thy self to fiâ—â— god mercyfull whych punysheth the wyth paynes after this sorte herein he playeth the parte of a gentle phisrcion why wolde he â—hat deathe shulde be so bitter he is the lorde he wylleth nothynge but that which is good And why shuld I a seruaunt vnprofitable ufuse to suffer that which the lord â—fglorie hath suffered It is a miserable thynge to dye Blessyd be the deade that dye in the lorde But the death of synners is most wretched He is no lenger a synner whiche hath acknowledged his faute wyth repentaunce and hope of mercy Thou shalt leaue this worlde I shall go from pain full banyshment into my couÌ„tre Looke what an heape of good thynges thou leauest behynd the yet a greate deale more euyll Thou leaueste thy ryches they be the worldes I doo carye all that is myne awaye wyth me What canst thou carye with the thou hast nothinge that is goode that is truly mine own that christ hath frely forgyuen me Thou muste forsake thy wyfe and thy chyldren They be the lordes I do commende them to hym It is a harde thinge to be drawen from thy derelye beloued They shall shortly folow me thou art pluckt from thy pleasaunt frendes I haste to frendes more pleasaunt Thus thou arte taught not to gyue place to the deuyll endeuourynge to ouerthrow the but boldly to repell euerye darte that he can hurle at the. Neither let the care for thy frendes wyfe and chyldren trouble the mistrusting not but god shall prouyde as wel for them and peradueÌ„ture better in thyne absence than he dydâ—â— in thy lyfe tyme for thou muste consyder that thyne owne power hath not all this while susteyned the or theÌ„ and procured thinges necessary but god in whome we lyue moue and be hath done it God whiche fedeth nourishethe and saueth both man and beaste whyche ryally clotheth the grasse in the feylde couerethe the heauens wyth cloudes carethe for the byrdes of the ayer and prepareth meate for the very chycks of the rauens shall moche more regarde thy frendes beynge his people confessynge hys name Call to remembraunce how mercyfully he prouyded for the pore wydowe and hyr children spoken of in the 4 chapter of the 4 booke of the kynges There was a certayne prophet saith he one of theÌ„ that feared the lorde he dyed and left his wife with his sons muchâ— indebted The creditours after hys deathe came to fette awayâ— the children as bondmen for that theyr mother was nar able to pay their fathers debtes but yet thâ— lorde by his prophet Helyse dyâ— so encreace a pytcher of oyle this she hadde in store that she had yâ— noughe to sell for the payenge of hir dettes and for the sussentanâ— of hir and the children besydes Thus by the benignitie of God this poore woman with hir chyldren was muche better prouyded for after the death of hyr husbad thoughe he were an holye man than she was before God is euen the same God is now that he war than and can do as moche for christen men now in these dayes as he coulde that for the Iâ—â—â—â— And he doutles it thou feare him wyll regarde thy wyfe chyldren and fryndes no lesse than he dyd the wyfe and chyldren of this pro phet Na rather more for as much as oure religion and professioÌ„ be more perfytte than theyrs was Further call to remembraunce how that they many times which be lefte of their frindes riche in great honors be after brought to pouerty ye to the beggers staffe On thother syde the they whych be left pore beggerly of their frindes at the length come to grcatry ches auctorite honor wherfore I do thynke as I haue said ofte not I but the prophet that both tyches and pouerty come of god And that men shal hauc yet Iwâ—â— not unproue an houest prouâ—sâ—on for mens children what as â—â—â—â—al please god to giue the. Therfore romnâ—yrte them to god for they de hys And let them cast their 〈◊〉 an the lorde and he by hispromise shall nouryshe them ANd to you that be his frendes here to you I speake what meaneth this your heauines Why do you sorowafter this fort to what purpose do youfron ble your selfes with wepynges why do ye as it were in a maner draw into the law the wyl of god with youre vniust complaintes do ye thynke hym to be a mere matter of lamentynge sorowing and waylynge bycause he is dely uered from daungers to safetye frome bondage to lybertye from diseases te immorialite froÌ„ earthly thinges to heauenly from men to the companye of goddes aungelles wherein hath he offended you that you sâ— enuy his lurkynes If ye do not enup what nedes all these teares I am sure if ye knew to what feliritie he is go inge you wolde banket and be merye at the least yf ye loue his welthe Christe sayde to hys disciples whan they were sadde for that he wolde depart yf ye loued me you wolde be gladde for as muche as I go to my father wherein he declared that we ought not to be sadde but mery at the departure of our frendes from hense What I praye you shal ye lose by his death but that he shal be out of your fyght and that but for a tyme neuertheles you may at al times in the mcane space in youre myndes and memoryes se hym talke with him and embrace him Morne nomore for hym for he offerethe you no cause of moornynge But yf ye wylnedes morne morne for your selfs in that ye be not so nyghe the porte of oure swere countrey flowynge with mylke and hony as he is This moorning is more fyt for the Scythyans and such other barbarouse people whiche knowe not the condition of faithfull soules than for you whyche knowe or myghte all this whyle haue learned Let them I praye you wepe and houle like dogges let them cut their cares and noses as they were wonte to do at the death of their frendes Let vs be ioyfull and mery Let Admetus Drpheus and suche other infydeles morne at the deathe of their frendes and require them againe of Proserpina Lette not vs require our fryndes of god again thoughe me myghte haue them with the losse of theyr welth and prosperouse being Were you not to be counted vuteasonable and to youre frende no frendes yf ye shoulde require hym to dyne or dwell with you hauyng nothing in youre house but horsebreade and stynkynge water where he may go to a frende more faythful than you be and haue at altimes all kyndes of deinties and wyll you be counted reasonable which wold by your wyls let this your frynde goynge to the house of his moste faithfull frende Christ where he shall haue heauenlye deynties in comparyson of the whyche youre chere is worse than horsebreade and stynkynge water in dede and meate of the holye aungels Moorne no more for hym I saye but be gladde that he beynge your frende shal attein to such felicite What