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
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
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
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
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—