Selected quad for the lemma: friend_n
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B07982
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A direction to death: teaching man the way to die well, that being dead, he may liue euer. Made in the forme of a dialogue, for the ease and benefite of him that shall reade it. The speakers therein are Quirinus and Regulus.
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Perneby, William.
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1599
(1599)
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STC 19766.7; ESTC S94700
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255,346
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516
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assault the faith by those things which engender faith For as the diuell fought against Christ with the scripture so they often fight against the trueth with the scripture If time would permit and oportunitie did serue I could shew you what I say by those places of the scripture which they pretend for what therein and out they pretend for purgatorie makes wholly and fully against purgatorie But I cannot here and now stand to manifest what I say Q. If you will not confute what others doe say for it why haue you sayd so much against it R. To proue that they which depart hence in the faith of Christ doe goe to better friends and companie than here then they forgoe or euer before they enioyed Q. And might you not haue done that though you had neuer sayd so much against Purgatorie R. No indeede for euer there would haue beene some doubt whether they should not haue gone thither Q. What and though they had been perswaded of that yet should they not therefore haue doubted euer the more of this For as the Purgatorie patrons auouch there comes no bad persons into purgatorie as Origen a fautor of this error saith Origen in Psal 36. homil 3. As I suppose all wee must needes come into that fire yea although it be Paul or Peter R. But they would haue been somewhat the lesse willing to haue dyed and so would any one that is to dye for thither they must all haue gone to paine and no man is willing to goe to paine though he goes to neuer so good companie but all talke of companie in purgatorie is but lies and vanitie for as there is no purgatorie so there is therein no companie Locus and Locatum i. the place and that which is therein placed are relatiues If therefore there be not any such place as purgatorie as in trueth there is not there cannot bee any such thing as better friends than any in this world are to be found placed in Purgatorie but you knowe it is manifest that there is no such place therfore it must be denyed that there is any such company for if the place be not the companie cannot bee the nature of relatiues is such that if the one of them be the other must also be Q. But this ere you goe shall or will any bee euer the more willing to dye because after his death he shall not goe into Purgatorie R. Whatsoeuer any one is euery one should for dying in Christs feare and christian faith euery one shall bee sure to escape all punishment which is painefull and attaine to peace and pleasure which is ioyfull Q. And shall he that doth so come to euer the better friends for that R. What else Heb. 12.22.23 24. For he shall come vnto the mount Sion and to the citie of the liuing God the celestiall Ierusalem and to the company of innumerable Angels and to the congregation of the first borne which are written in heauen and vnto God the iudge of all and to the spirits of iust and perfect men and to Iesus the mediatour of the new Testament and to the blood of sprinkling which speaketh better things than that of Abell And are not these better friends than any here are or are to be found Q. Yes verilie I thinke that for here are none that either may or can doe as these alwaies may and some times doe Neither are there here any that in times past haue done at these haue done But haue you euer read or heard that this hath taken the effect you speake of in any R. Yea in many for such effect it tooke in one whome Tully speakes of in the first booke of his Tusculane questions such effect it tooke in Socrates of whome Erasmus writeth in the third of his Apothegmes and such effect it tooke in Cercidas Ciuis Megalopolita ex Arcadia of whom Aelianus reportes in his thirteenth booke de varia historia Q. Why what say these great writers of those of whom they write R. Of his man Tully recordes that hee should say Cic. lib. 1. Tuscul q. Oh that goodly and pleasant day when it shall be my chance to leaue this filthie and trouble some world and come to their company that inhabite the heauens Of Socrates Erasmus reports Erasmus lib. 3. Apo. that when Crito vpon great affection towards him perswaded him to keepe himselfe aliue in regarde of his little children and his friends that did hang vpon him if he would not in regard of himselfe he thus answered Crito For my children God which gaue me them will take care for them for my friends departing hence from them I shall either finde others like vnto you or somewhat better than you neither shall I long want your company sith shortly you also are to goe thither whither I my selfe now goe Of Cercidas Aelianus writes that being fallen into a most daungerous sickenes Aelianus de varia hist lib. 13. One asked him whether he would die willingly yea or no vnto whome as Elianus saith he gaue this answere why not For after death I shall see the best learned men in all kinde of sciences of the Philosophers Pythagoras of the historiogragraphers Heratious of the Poets Homer of the Muses Olympus which through their monuments of learning haue gotten themselues an immortall name And thus now you haue what these great writers say of these of whom they haue written Q. By how much the sooner I haue it by so much your kindenes towards me is the greater But would you haue the consideration of those his friends to whome he is to goe take as great effect in him that is sicke and ready to departe this world as in these you haue named R. What other thing should I for these things are written for his instruction aswell as others and christians euery way should be as forward in christian conuersation as heathens such as these were euer any way Q. That is true but it is a question among christians whether they being once departed this life shall euer againe sâ—e and know after this life those whome they saw and knew and were acquainted with all in this life and therefore often they are lesse willing to die than in duty they should and in affection they would R. In so being they are the more vnwise for the matter you now speake of there needs not to be any matter of question Q. Is it a matter thinke you so manifest R. Yes verily Q. By what meanes appeares it so R. 1. By reason out of the Scriptures 2. by testimonie out of auncient writers Q. Manifest the one and the other of these and I will soone haue done R. So I will if you will Q. I aske it and therefore I will it R. I promised it and therefore I will performe it Gen. 2.23 Out of Genesis then the thing wee speake of doth thus appeare Adam before he sinned being in the state of innocency knew Euah
Thirdly to the forme of the will that he will make whether it is sufficient in law yea or no for euerie man say they is not to make a will neither is euerie thing to bee demised by will neither yet is euerie forme of a will good Q. Where shall a man finde these poyntes decided amongst them viz. who may make a will and who not What goods hee may demise and what not after what forme hee must make it and after what forme hee may not R. In one Swinburne that hath written a booke of Wils and Testaments Q. Is it extant R. Yea that it is and common either in euerie Stationers open shop or in each Ciuilians priuate studie Q. As time and occasion doth serue I will see what you say in him is to bee seene In the meane season what rules according to diuinitie would you wish a testatour when he is to make his testament to thinke vpon and how many R. But foure for number Q. And what for nature R. These first that he makes his testament answerable to the law of nature the written word of God and the good and wholsome positiue lawes of that kingdome or countrie whereof hee himselfe is a member Secondly that he makes in his will no bequeath to any of any euil gotten goods Thirdly that his well gotten goods hee principally bestowe on his children and them that be of his kinred Fourthly that his wil is in no force so long as he liues but that he hath power in himselfe to alter change it at his pleasure Q. What reason haue you for either of these R. Reason enough and sufficient Q. Shewe it then and begin with the first R. So I minde for the order I my selfe propound I will my selfe obserue Q. What reason then a man should make his will aunswerable to the law of nature the law of God and the law of man R. Good and this those lawes must be the rule of his will For this is a maxime in law whatsoeuer will is made contrary to law is voide in law So that if he will haue it accord with the rule he must haue it accord with these lawes Q. Is it not enough if it accords with one though it accords not with euery one R. No. For that which accords not with euery one hardly accordes with any one The one ioynes so nearely to the other as hardly you can disioyne any one from the other The law of God written M. Moss The arraâ—gâ—â—ment oâ— vsurie ser 4. p. 110. agrees with the law of nature For there is no difference betweene the law of nature and the written word but this that the latter is as it were a termination and specification of the former and the one was written in tables of stone but the other is ingrauen in the hearts of men and the law of man should close so close to both as that should not be taken for law which hath not the ground from Gods and natures law For theÌ„ only is mans law good when it hath Gods and natures law for grounds And then euer is mans law euill when it accords neither with the law of God nor with the law of nature If a testament therefore accords with natures law there is no doubt but it accords with Gods law and if it accords with Gods law there should be no question whether it accords with mans law because mans law should accord with Gods law without any question And if it accords with mans law if mans law be as it should it also accords with Gods and natures law Q. Be it so then Let it accorde with one and all and all because of one What is your reason you will not haue him that makes it to bequeath any euill gotten goods to any in it R. Because he is to restore them not to bequeath them Of what restitution is to be made of that a gift cannot be made a gift should be of that which rightly might be reserued and not of that which iustly ought to bee restored of his owne and well gotten should a man giue and not of another mans and ill gotten Saith Ambrose Ambros lib. â— de ofâ—â—ic That liberalitie or bounty saith Ambrose is not allowed if that which one giues he extorts from another and gets vnrighteously And saith Augustine Giue almes of your iust labours Augustinus de verbis Domini for he cannot corrupt Christ the iudge that he may not heare you with the poore from whome you take Doe not so much as will to giue almes of briberie and vsurie As Syrach saith Syr. 34. 18. He that giueth an offering of vnrighteous goods offereth a mocking sacrifice Q. Why but Christ himselfe saith Luk. 16.9 Make you friends with the riches of iniquitie that when ye shall want they may receiue you into euerlasting habitations R. But that I hope is not asmuch as giue by your willes vnto any those things which you haue vniustly and vnrighteously gotten Q. Why may it not be so so they that giue shall make them friends with the riches of iniquitie R. But those frends cannot receiue them into euerlasting habitations Neither can that place of scripture be so expounded as is by you imagined For make you friends with the riches of iniquitie Aret. in Luk. 16.9 is no more but this Sith ye are onely appointed of God stewards ouer your riches be ye liberall bestowers of them vpon the poore Q. Such may they bee that giue by their willes ill gotten goods R. I say not but such they may be but sure I am that such they are not For they which are rightly liberall are liberall of their owne But these if they be any waies liberall they are liberall of other mens That which is vniustly gotten is theirs from whom it is gotten and not theirs by whome it is gotten So that they giuing of that which is vniustly gotten from other men cannot be counted liberall for giuing to whom they would giue Q. Why you say that make you friends with the riches of iniquitie is asmuch as be ye liberal bestowers of your riches vpon the poore R. Yet do I not therefore say that any man by his will may giue vnto any that which he hath vniustly gotten from many for I tell you still there is great difference betweene his goods and other mens goods And giue if a man will he must see that that be his owne which he will giue Q. The text wee stand vpon enforceth not so much for the words are make you friends with the riches of iniquitie R. I know both the words and what you may inferre vpon the words Yet I doe not know what you would faine inferre vpon them For the wordes carie no such sence as this giue to any by your will that which you haue vniustly gotten neither yet any like this giue to others that which is others and not yours Q. How then doe they giue make you friends