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
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
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
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
wyll begyn to punysshe As for you meanynge the wycked shal be as inuocentes not touched The tyme is that iudgemente muste begynne at the house of god 1. Petri. 4. Christe suffred for vs leauynge vs an example that we shuld folowe his fotesteppes 2. Oh that we might haue sene that kynde harte of Christ whan he was punished hanged crucified not for his owne cause but for ours howe willingly he suffred giuing vs an exāple that we myght folow his fotesteps doutlesse we shuld with much more corage and stomacke for our ownesakes suffre troubles than we do Lo we that liue be mortified for christ that the life of christ may appere in oure carnall bodies 2. Cor. 4. Yf any man saith Christ wyl come after me let him forsake him self take his crosse on his backe folowe me For otherwise he is not mete for me Euery membre doubt ye not of Christes body shall haue the crosse either of pouertie or persecusiō sicknes or imprisonmēt iniuries or sclaunders or of like thynges Happy is he that folowethe christ manfully faileth not for he at the lengthe shall be eased of his heuye burthen he at the length shal fynd perpetual rest eternal quyetnes We must be here not as inhabitours home dwellers but as Paule saith as straungers Not as straungers onely but after the mynd of Iob as paynefull souldiers appoynted of our captayne Christe to fyght agaynste the deuyll the worlde flesshe and synne In the whiche fyght except we behaue our selfes lawfully and strongly by the sentence of scrypture we shal not be crowned Let vs therfore arme our selfes with the weapons prescribed of saint Paule to the Ephesians 6. and of other places of scripture to Christes souldiers and with a bolde corage contemne the dartes of the deuyll and worldly miseries endeuouryng to ouerthrowe oure myndes and weaken our fayth towarde God For ones our captayne with a glorious victorye shal gloriouslye delyuer vs. In worldly warres there be haue ben many of stomacke not vnlyke to Iason Hercules Theseus which couyt to enterprise vpō daūgerous places perlous enemies wherby they may haue by their manful conflyct prayse or a gareland of baye bowes he nour or temporall promocions And shal we whose reward shal be not a gareland made of grene bowes that lyghtly wythereth but with a crowne of glory that euer shall florish not temporall preferremētes which endure not but enheritaunce in heauen that shall be continual be loth stoutly to withstande the worlde It chaunceth ofte that the presence of a mans concubyne shal moue him to contend and fyght fiersly with his aduersarye litle or nothing regarding his life but rather careful leste with shame he take a foile in hir presence which he loueth And shall the presence of our spouse Christ whose eyes continually loke on the hartes myndes nothing moue vs For him to haue taken a foyle before his louer had ben no losse of body nor soule but a lytle shaine that not durable But to take a foyle of pouertye miseryes syckenesse losses lacke or other mysfortunes and not to kepe oure mynde styll aboue them with the contempte of their assaultes besides that the presence of god shal shame vs not the body but the soule except the grace of god after erecte vs shal vtterly perysshe Loke therefore that we fyght meryly and boldely despise all misfortunes that hurte or threaten hurt to our mortall bodyes But eyther I am deceiued or I here you saieng Syr it is quickly spoken but it is not so lightly done It is hard and by the sentence of philosophers againste nature for men to be cōtent with those thinges which hurt make for the damage of their bodies as you require with cōtempt to fight against them doutles it is very harde for our strength power a thing impossible What than shall we playe the parte of Demosthenes caste awaye oure weapens and dispayre No not so but mystrusting oure owne power let vs flye to god as vnto and holye anker and safe refuge desiringe helpe of hym whiche by promyse made shall ayde assist defend vs. Call on me sayth be in the daye of trouble and I shal delyuer the. The lorde is nye to al them that be of a troubled harte and feare him In thyne infirmitie despise not the lorde but praye vnto him he shal heale the. Eccl. 8. There is no dout therfore but we shal haue his helpe yf we faithfully call for it And in him that comforteth yf the wordes of Paule be true we shall be able to do 〈◊〉 thinges and nothynge shall be impossible for vs beinge faythfull Therefore let vs saye with Ezechias 2. Parilipom 32. Play we the men comfort our selues for the lorde is with vs our helper fighteth for vs. The lorde as he sayth in the thyrde of the kinges 22 is our rocke and our strēgth our sauiour and refuge our buckeler our auauncer and the horne of our health Let vs then not feare nor cease constantly to withstand the cruel enforce mētes of aduersitie euer keping our myndes and faith towarde god vnwounded harmed or discoraged by them thinkinge styll that they be sente of god whiche worketh by infirmitie strength by ignominie glow by pouertie perpetuall riches by death lyfe whiche doth wound heale stry keth maketh whole as it is in the Psalme And for none other ende but as they were sente to Iob and Toby to exercyse and proue vs that his glorye maye appeare in vs and that we may auoyde the greater euyls synne thraldome to the deuyl and hel The afflyctions beleue me that we count euils encombring our flesh be nothinge in the respecte of those euyls wherewith the vngodly be combred lyuing in infidelitie and synne vnder the yre of god vnder the Imperie of the deuyll beinge seruauntes to iniquitie to whome sayth the lord is no peace whose mindes and conscience as Isai writeth be euer lyke to a feruent sea that can not reste whose floudes redounde to conculcacyon and mournynge 57. That these greater I saye and more haynous euyls maye be auoyded these lytle or rather not to be estemed euyls at all be inflycted of god also that we maye at the length after all oure stryfe myth oure captayne Christe ryallye tryumphe Yf we wold well considre for what purpose God hath create vs we shuld beare with afflictions and aduerse fortune muche more than we do All thinges in this worlde are made to serue man The sheepe to clothe hym the oxe to feede hym the horse to carye him the herbes and trees some to norish him some to cure him being diseased some to delite him the sōne mone to giue him light so in conclusion all other thinges vnder heauen in one of fice or other serue man and as all these thynges were made to serue man so man to serue God in holynes and purenes of lyfe And to this ende doutles pouertye
with other afflictions doth muche more conduce then welth or carnall quietnes In this respect we ought to wysshe and thanke god for aduersite rather then for welth The one causeth vs to forget him the other to remembre hym the one to despyse hym the other to call vpon him and worship hym the one proud keth co incontineÌ„cie and naughtynes the other to temperancie and sobernes the one calleth vs to all kindes of vice the other to vertue purenes of life what I pray you made Dauid and adulterer and cruell murderer but welth and quietnes Hieroboam brought to welth prosperous state became a wicked a shameful Idolater O perlous aboun daunce of goodes and saturitie of meates and quietnes whiche destroyed with so many soules those goodly cities Sodome Gomor Nothing els made Oâ—i as proude and by reason therof to be stricken with lepre but the aforenamed What made the yongeman co uetous and loth to folowe christ when he was bydde but wordly welth whiche he than enioyed Ye se in the gospell how the men that were bydde to the kynges supper coulde not come worldly riches and busines keping them backe They which came and fylled vp the places at the feast were wretches sycke lame beggers Christ 〈…〉 by â—auâ—â— that by hyr welthynesse and abundance of thynges she forgot his â—â—â—tatiâ— What other thynge broughte the ryche giuecon to the oblyuton of God of hym selfe and of his mortalitie to incontynencie dronkennes gluttony and at the last to the place where is moâ—â—nynge and knasshynge of teeth but welth prosperitie and worldely quietnes Thus ye se that the effectes of riches welthines be nothing els for the most part but murder adultery dronkennes Idolatry â—ouetouseâ—ies gâ—â—teony contepâ— of god pride incoÌ„tinery What Christ 〈◊〉 man wil not feare cheâ—â—y constâ—â—â—ing the â—â—â—giâ—ttie of our nature â—â—â—ch as it is written in 〈…〉 our yonge age is â—ue◠〈…〉 to the worst â—â—â—possesse muche ryches or to enioye worldly welthinesse Seing that they drawe men so cleane from God so farre into vice and mischeife Yf we be sicke in body hauing oure wittes we wyll not touche those meates whiche we thinke may moue or eÌ„crease our disease thoughe they be neuer so dayntye or precyouse and shall we not feare to walowe in worldlyâ— welth whiche to oure soules is so daungerous that nothynge can be more pernycyous We reade of some prophane Philosophers of the whiche sorte was Bias that gaue caste awaye theyr goodes whereby they myghte more quietlye studye for the knowledge of thinges Crates was glad of his ship wrakes pouertie Anaxagoras of his imprisoÌ„ment Plato of his exile fro the kynges court bycause theyr mindes were more quiet thereby and addicte to the studye of phylosophye And shall we that be christen men thynke the lacke or losse of worldly thinges to be lamented which be or maye be the cause of quietnes of conscyence and of a mynde more addicte to the seruynge of god whereto we were created But you wyll say peraduenture What syr ye do speake as though men myght not both be welthy and vertuous Knowe ye not the saint Paule said Phil. 4 That he myght suffer penury or lawefullye haue aboundaunce Moreouer that he wyll haue the ryche men coÌ„mauÌ„ded 1. Timo. 6. not to cast awaye their ryches neyther to cease honestly to procure them but that they 〈…〉 trust in them Haue ye not also lerned by the olde testameÌ„t that Abraham Isaac Ioseph wyth dyuers other had the worlde al wyl and yet were godly 〈◊〉 as farre as we can iudge be no 〈◊〉 in the hande of God where the soules of iust men be In dede I do graunt that men may laufully so that theâ—â— do it not at the impulsion of auâ— rice or ambitioÌ„ nor putting any trust in them procure ryches enioye the same I confesse also that some men haue ben be and shal be both welthy vertuousâ— els god forbyd but in my indgment it is but onâ—â—neagâ—s many It is a very 〈◊〉 thinge and wonderfull harde yea so harde that Christ whiche 〈◊〉 not â—â—e 〈…〉 Easy en it is for a 〈◊〉 to â—â—tre through a nedles eye thaÌ„ for a riche maÌ„ to entre in to the kingdome of heauen We must saith scripture entre into the kyngdom of god by many tribulacions of the whiche how voyde the welthy man is at the leaste of suche as seme to be sent of god who seeth not The way to heuen is strait sharye painful Math. 7. The way of the welthy man lyghtlye is large softe and pleasaunt I thinke that saint Iames speaking these wordes Ia. 5. whiche I wil repete anone thought the more parte of rych and welthy men to be children of the worlde carnall Go to you riche men saith he wepe and howle lyke dogges in the wretchidnes the shal come vpoÌ„ you Your ryches be putrified your precious garmentes cateÌ„ of the mothes your golde and syluer is rustye and the ruste of it shall be a witnesse agaynste you and shal eate your flesshe lyke as it were fyer 〈◊〉 on haue layed vp wrathe for your selfes agaynste the laste dayes You haue eaten and drouke vppon the earth and nourissheâ— your hartes with pleasures I dare say hauynge respecte to the diuine wisdome of saint Iames to the histories of olde tyme and to the ryche men that be in oure tyme whose lyues commonly 〈◊〉 a wyse man applye to the rule of the gospell shall seme but a lyttle to agree vnto it that saynte Iames thought that very fewe rychemen shulde escape whome this sayenge shall not touche Saynte Paule knowynge the nature of welthe and ryches wylleth vs hauyng noryshinent and where with we may be clothed to be content for they that wyll be made riche fal into temâ—â—tioÌ„ into the share of the deuyl into many despres noysom improfitable whiche drowne men in the see of death and perdition 1. Timoth. 6. Seinge therefore it is a hard thynge for the ryche worldly quiet and welthy men to be saued that but fewe of them as it shuld seme by the premysses do entre in to goddes kingedome me thinke we christiaÌ„s haue no great cause to be sorye either for any temporall thynges loste or to enuyâ—te those which we haue not yet possessed But sayeng with the Psal miste It is good for me O lorde that thou haste humbledâ—ne set nought by them rather beynge as Meremaydes â—utifynge vs with their â—aâ—â—e 〈…〉 melodies â—nto the neckes of â—one and perâ—ition Yf Hereules had feared least he shulde haue bâ—â— cast awaye with a shyrt made be womans hanâ—e he wolde ueuer haue woun shyrt 〈◊〉 longe as he had liued And shal not we feare 〈◊〉 be â—â—â—pte in 〈…〉 welthe which in maner is 〈◊〉 lesse dauth â—ermis for our soules then was Deyauâ—â—â— is shyrt for Hâ—rtâ—les body As we haue partely â—oâ—â—ydered the aboundance of thinges and welth so we wit pouerty 〈◊〉 so and aduerse
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
vse daungerous the losse deadlye what I say haue we gottettranqiuilite of mynder no truly but accesse of vnquietnes for the more that goodes yrowe the more gre weth care Miserable saieth the poete is the kepyng of much money In the which respecte Hora tius Uulteurs desired his frende after he had made hym ryche to take his goodes frome hym agayne What then satisfyeng of thy appetite that thou haddest to worldly thynges nothyng lesse for as he which hath the dropsy the more he drynketh the more he thirsteth in lyke case the worldly man the more he hath the more he courteth Iucrease of vertues no rather an explosion of them all What than truely a baite to al vice and mischefe And if thou take not very good hede an instrument to worke thyne awne confusion O perlous and moost pestilent harlot I meane the worlde whiche is transfigured in pleasures and aboundaunce of ryches of the earthe in pleasures and voluptuousnes And I call hyr not onely an harlot but the moost fylthy and moost durtye queane whose face is foule how rible sharpe bytter andctuell And in this mooste wherein all they be counted without forgeue nes whome the deceyueth And althoughe hyr countenaunce be so fylthye and so wylde so baâ— barouse and so cruell yet many be snared by her and when they se all thynges in hir body full of peril ful of death ful of mischeâ— yet she is desyred of theyin aiâ— counted a thyng to be loued and coupted Notwithstandyng that she maketh no man better wiser nor more teperate no man more fauourable gentle nor prudente Finally that she rhaungeth no angry person into a man meke of behaulour neyther teacheth the voluptuous man sobrietie nor the impudent shainefastnes neyther at any time by hyr is got ten any kynde of vertue to the soule No rather lyke Circe whithe as Homere writeth chalinged by enchauntmentes Vlisses men into hogges dogges and other brute beastes she maketh of theÌ„ which be vertuous vieious of reasonable men beastes vnreasonable Wherunto may we impute the fault that some which haue ben meke and gentle as it thauÌ„ceth oft by the reason of yre furiousnes be chaunged from men as though it were into raginge lyoÌ„s but to the enchaunting Circe the worlde What maketh them whiche haue ben modeste sobre and temperate as we haue examples to manye for theyr dronkennes and beastly intemperancie most like vnto the vncleane and filthy hogges the en chauntynge Circe the worlde What taketh out wittes froÌ„ vs by the reason of pride and causeth vs shamefully to forget our selfes and out mortall state the enchauntynge Cyrce the world To be shorte this same enchauntynge Circe the world chaugeth euen the most part of them which haue to do with hir wooryshe ornamentes extept it be some spirituall Vlisses into very brutisshe asses if ye haue respecte to heauenly wisdome Horace consyderynge hir hoorisshe charmes calleth hir riches and ornamentes matter of the greate euyll and counselleth them whiche be loth to be wicked to hurle them into the see Let vs therefore not passe for the lacke or losse of riches or other worldly thynges that be so perlous but rather prepare oure selues partly to folow the counsell of Horace thoughte he were an ethnicke not in casting a way of our goodes if we haue them but lyuing as thoughe we had them not And gyuynge them away rather than our soules whiche god hath dearely boughte shulde take hurte by them Remembrynge that christe sayeth Math. 5. It is better to go to he a uen hauing but one eye or one arme than to the fier of hel with uâ—eyes or two armes It is better with pouertie and afflictions to be fauoured of god than with we lth and prosperity to haue his displeasure Let the children of the worlde and the deuil whiche is the prhree of the worlde seke their welth that is propre vnto them and let them enioye it Let vs whiche be of christe seke and enquyre for beauenly welth whiche by goddes promyse shall be peculiar to vs. Let the Cretians Epicures Beotians with suche other beastly barbarous and caâ—nal people passe for thinges that be pleasaunt for the bodye and perteyne to this present transite rie life Let vs which be or ought to be spirituall passe for thinges that perteyne to the spirite and lyfe to comme But I wyll returne agayne to the gentiles for I beganne to declare with what thynges they were moued to the contempte of the worlde There were other of them of the which forte I haue named two or thre before whom she desie of know ledge moued to dyspise worldelye thynges vtterlye perceauynge that it was hard and vneath for them hauynge the vse and aboundaunce of tempo all goodes attently to applye theyr studye In this poynte who doth not se theim to be commended aboue the more part of vs Christans whiche althoughe our religion requireth mindes more alienate from the world and addict to the contemplacion of spiritual thinges yet our whole mindes and strengthe by wholy intente to thynges that be vayne and earthlye scarcelye beleuynge the sayenge of Christ No man can serue two maisters God and the worlde Mathew 6. Neyther regardynge the sayenge of saint Paule No man seruynge in the wayes of God entangleth hym selfe with worldelye besynes 2. Timoth. 2 that is to saye in my Iugdement is cheiflye and whooly gyuen to the purchasynge and dysposynge of carnall and earthye thynges eyther yet the coÌ„maundement wherein god requireth our loue with all oure hartes myndes and soules not bestowing any part of it of these temporall cloudes and vayue shadowes Math. 19. it is ashame that the naked knoweledge of naturall and vile thinges shuld obtayne of the gentiles whiche neyther the knoweledge of heauenly thinges neyther the caâ—â— of our soules the commaundementes nor promyses of god can obteyne of vs that be Christen men Other of the gentyle were in whose noÌ„bre was Aristedes moued with no hope of good thinges the shuld chaunce after this lyfe euen for very vertues sake onely fansied not but neglected worldly welthe Cheiflye seynge it for the mooste parte chaunce to the worste noughty selowes to the best and most vertuous miseries troubles The thinge is partely declared by the aunswers of pouertie and riches in Aristotles probleme It was asked of riches whye he vsed to dwell with the worst the best as though they were disdayned He aunswered that his mynde was ones to haue taryed euer with them that were good but Iupiter enuieng this his purpose put oute his eyes and sence he loste his sight it was euet his chasice lyghtely to happen on the worst It was also asked of pouertie whye she dyd styl visite the good men and pane by them that were wycked and noughtie She aun swered that good men coulde tel howe to intreate her 〈◊〉 ou shall reade that suche murtherers as Tantalus Ambitious as Crcsus Couitous persons as Crassus Sycophantes as Cyllicon had of
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
thy most louynge brother and aduotate Christ Esa that washed the from thy synnes in his bloude 20. 8. hathe purchased continually prayenge for the. Hast thou not herde how mercyfull I shewed my selfe to Dauid to the Niniuites and Athab Do â—agoalen to the these the publican and other innumetable why doest thou not open the eramples of them as a table or glasse wherin thou mayst well lâ—athe how exorable I am hoâ—redy I willyng to forgyue swordâ— der with thy selfe how heynow fautes I haue pardoned them theft adultery mirrder â—olatry 〈◊〉 what not 〈…〉 Bâ— to therfore be oâ— good there lyfte vp thyne â—yrs mistrust me no leÌ„ger turne to me a thou shalt be saued coÌ„mend thy syyrâ—â— into my haÌ„des Esa â—â— the prinâ—â— of this world shal haue nothyng to do w e the for by me the god of truth thou art truely rebemed Whan so euer deadly dispayre shall trouble thy conscience set this oration before thyne eyes Which is nothing els in dede but gods owne word written by his most holy prophetes apostles finally the art so tost troubled that it shuld seme that god had clene forgâ—t the. â—eade the. 49. of Esal where thou shalt fynde these wordes â—ioÌ„ said he meaneth gods elect the lord hath lefte me the lord hath also forgot me Can the nother forgete her infante not pitye the chyld she hath hrought forth But whether she can or no. I can not a Sion forget the. Aâ—â—as howe shuld he forgette them that beleue in hym with whome as it semeth by his owne wordes he suffereth What soreuer is done to one of these litle ones whâ—the belene in me the same is done unto me Math. 25. Be that toutheth you toucheth the very ball of myne eye Zacha. 2. And this shuld be no litle coÌ„solatioÌ„ for the faithfull seinge the they haue god him self as coÌ„panion partakes of their sorowes for all our afflittioÌ„s grefes of the mind let vs require remedies of gods word which without fayle caÌ„ mitigate alâ—ynsnes that orcupie the harâ—â— of them whiche beleue in hym Wherfore it is not bayne thaâ— Christ saith in the gospell comâ—â— vnto me all ye that laboure anâ— be looden and I shall refresâ—â— you Neyther withoute a caust that Dauyd whiche hadde 〈◊〉 experyence of the comfort teceyued of goddes worâ—e sayd thâ—â— Do we swete be thy mordes 〈◊〉 Lorde to my Iawes mort delâ—tynge my tayste than the honcombe What so euer is written it is written for out learnyng 〈◊〉 by patience and comforte of scrâ—â—tures we may haue hope Rom. â— By this you maye gather the ouâ—â— coÌ„forte is to be requyred of scripture beleue me though the moâ—â— heynous waues and tempesteâ— of this see the world be raised by thretening drownyng to Peter â—â—ippe Yet if it be fastened with â—anchor of gods word well they may moue it but ouerwhelme it they caÌ„ not And among all other â—et us haue in mynde those scriptures wherin we be ascerteyned that our bodies after this commune death shal rise agayn won â—erfully glorifed by the same power that formed theÌ„ fyrst Chose also wherein the eternall felicitie that shal be gyuen to all theÌ„ whâ—the after the erample of Christst suffer aduersities and ouercome the deuyl the worlde with theirs â—s promised for they shal abounâ—auntly comforte the beleuynge people Lo sayth the lord mentionyng the resurrection and reunynge of oure bodies I wyll put breth into you and you shall be quyckened I will gyue you synnowes and couer youâ— with flessh and skynne I will put into you a spirite and you shall lyue and know that I am the lord Eze. 37. We loke for Iesu christ our sauâ—â— our whiche shall transâ—igurate oure vile bodies coÌ„ forme them to his glorious body by the same vertue wherwith he is hable to subdue al thynges Phiâ— Doutles like as a grane of wheat so men in the gronud is fyrst putrified brought as into a thing of noughtryet after the springeth bpfresshly with a goodlier fourme than he had before So maÌ„s body sowen in the grouÌ„d after this temporal life is first corrupted 〈◊〉 in maner brought to nothing yet at the last by his power which did create al thinges of nothinge iâ— shal rise againe with a fourme of much more excellencye then euer was the first Though this things be wonderful yet intredible it is not for he the was able to make all the world with his creaturs of nothing must nedes be able to make our bodies againe of fresh of some thynge for the matter of â—ur bodyes shal euer temayne in grasse wormes duste stones or some other forme euen to the last â—ay And than surely euen as La â—arus christ wherof we be memâ—res therfore must nedes at the â—ast rise with him being our heaue â—as resuscitate from their slept so I may cal this corporal deth â—n lyke case shall the bodyes of all men some into the resurrectiâ— of tudgement some of lyfe But this word slept frâ—nd â—râ—ane bringeth me in remeÌ„brauÌ„ce of a quest toÌ„ which you moued to â—e at our last beinge together or as much as I coulde not thaÌ„ for lacke of opportunite connuenâ—ently gyue you an aunswer by these letters you shall know my mynd howbeit very brefly for I purpose to deferre the reasoning of the matter to our neâ—t metting Youre question was whether that the soule of man after this temorall death slepeth as doth the body voyd both of paine anâ— pleasure vnto the day of iudgement or no I aunswere that it is as muche agaynst the nature of the soule to slepe as it is agaynst the nature of the sonne to be a darke body or of the fyre to be with out heate The soule of man beynge an heauenly spirite is sâ—lyuelyke and constant so strongâ— and vigilant a substaunce that naturaly it can not but perpetually perseuer in operatioÌ„ for of his owne nature it is a very opâ—ration and motion it selfe which neuer ceaseth but lyke as the sonne whiche maye so euer he is moued shyneth and inflammeth wherof Phaeton as we reade in the poetes hadde a sufficiente proffe so the soule of man whether so euer it is brought lyueth and moueth continually Yea though the body whiche of nature is grosse and drousy be oppressed with stepe yet the soule is styll occupied in the memorye in the intellection or in other of the more excellent powers as by drcames euery man mayese Muche lesse can it slept whan it is cleane deliuered from the stug gysâ—he bodye Therfore as the body slepeth so the soule can not for as much as it is a substaunce accommodate to continuall mouyng and can not be wery Truely the error of them is great which perswade them selfes thaâ— the soule seperate from hte body shall slepe vnto the last day and this errour is olde and was confuted by Drigen other of his tyme. Neyther was it euer synce receaued into the
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
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
art not thou taught by my sonne Iesu Math â— to call me thy father haue not I promised that I wolde be thy father by my prophet Hierel my Hiere 31. and thou shuldest be my son why doest thou not therfore aske me forgyuenes well hopinge for pardoÌ„ who is it of you although you be euyll that wyl not forgiue his sonne forthynkynge his fautes being supplyant desiring pardon and promisyng amendment notwithstandyng that he hathe prouoked him to angre an hundreth tymes And thynkest thou that I whiche am the father of mercies Ephe. 3 of whome all fatherly nes in heuen and earth is named which possesse the ryches of good nes patience longanimite Rom. 2 not to be redy to forgyue my chyldreÌ„ truly repentinge Be of good comforte my chylde be of good comfort mistrusryng not my mercy â— hyche surpasseth not onelye mans mercy how greate so euer it be but all my owne workes also Iudgement withoute mercye shall they feale whose hartes be obdutate hardened and will not resent whiche delyte styll in their syns and will neuer leaue their wyckednes which contemne my worde and trust me not froÌ„ the in dede health must nedes be fur away But as for the Math 3 repent and the kyngdome of heauen shall drawe nyghe trust and thy fayth shall saue the. for as Moyses hath exalted a serpeÌ„â— in the desert Mat. 9. so hath my soÌ„ne ben exalted thaâ— euery maÌ„ beleuyng in hym might be saued Ioh. 3. and haue lyfe euerla stynge I wolde haue all men â—abe sauyd 1 Timoâ— â— and no man to peryssh my fashyon is euer to retreate thynkynge lest he perishe vtterly whych is abiect It is not my wâ—â—â— beleue me that one of these mylytle ones be cast away Math. 18. Whome I haue euer loued so well that I wolde vouchesafe to gyue my only sonne for them But thy trespaces be greate wherfore thou arte not lyghtly perswadyd to truste in my mercy Chryste Iesu came into the worlde to saue synnets 1 Tâ—moth 1 He is thyne aduocate 1 Ioh 1 and not for thyne only but for the synnes of the hole world he came to call transgressours not the iust to saue that which waslost I knew 〈◊〉 thou an offender shuldest offeÌ„d Mat. 9. and as a transgressor I called the from thy mothers wombe yet for my names sake wyll I make my fury farre of thy good workes be of no suche perfeccione â—sal 46. that they may be able to saue the nor thine euyll workes so that thou repent with hope of mercy can hurle the into the helly fyer for I am I am which put away thine iniquities for myne owne sake and thy syns wyll not I remember Easâ— 43 I am dere sonne I am that puttethe awaye thy lynnes for my selfe for my selfe and wyll gyue my glorye to none other Suppose thy synnes be as redde as scarlette they shall be made as whyte as snowe Whyche I haue scattered as clowdes and as mystes haue dyspearsed them Tourne to me I say for I haue redemed the. I haue redemed the whiche haue pitie of all men and for repentaunce wynke at mens syns Saps 11. I wold thou shuldest know that I thy lorde god am meke and geÌ„tle 2 par 36 nether can I turne my face from the so that thou wilt return to me It is commonly saide that if a man dimisse his wyfe and she departinge marieth an other husbande shall he returne to hyr any more Hiert â— shall not she be as a polluted and a defiled woman thou haste committed fornication with many louers yet for all that am I rede to returne to the so that thou wylt retourne to me Such is my facilite so geÌ„tle I am such is my benignite so greate is my mercy whyche thy most louyng brother and aduocate christ that wasshed the from thy syns in his bloude hathe purchased continually prayenge for the Hast thou not herde how merciful I shewed my selfe to Dauid to the Niniuiâ—â—s and Achab to Magdalen to the thefe others innumerable why doest thou not open the examples of theÌ„ as a table or glasse wherein thou mayest well learne howe exorable I am howe redye and wyllyng to forgiue Consyder with thy selfe howe heynous â—â—utes I haue pardoned them theft adultrye murder idolatrye Hirâ— 3 and what not Go to therfore be 〈◊〉 good chere lyft vp thine eyes mistrust me no leÌ„ger turne to me and thou shalt be sauyde Esal 45. Commende thy spirite into my handes and the prince of this world shall haue nothyng to do with the. for by me the lorde of trueth thou art truely redemyd Who hearynge these wordes of hys heauenly father as they be his wordes in dede so swetly alluringe hym so earnestly confortyng hym so pleasauntly drawynge hym to hym selfe wyll any more doute of his mercy Dispaire you not vtterlye dere frende nor yet be you sorrowfull for anye thynge But if youre false ennemie the deuyâ—â— approche obiectynge against you the multytude and greuousnes of your synnes turne you to gâ—â— and say vnto hym Curne aâ—â—â— thy face from my syns good lâ—â— and looke on the face of thy 〈◊〉 Iesu Thy syns saithe your enemie in number passe the sandes of the sea Answere The mercye of god is moch more plenteouss How canst thou hope for the â—â—warde of iustice beinge all together vniuste Christ Iesu is â—y iustice Shalt thou beyng coâ—ered with synnes entre 〈◊〉 teste with Peter and Paule Na but with the thefe which hardem the â—â—sse this day thou shalt be with me in paradise Howe haste thou this trust whiche neuer dâ—â—veste good I haue a good lorde an exorable iudge and a gratious admeare Thou shalt be drawen to hell My heade is in heauen all â—â—dy from it the inferiour members caÌ„ not be seueryd thou shalt be daÌ„ned the art a fals accuser no â—â—dge a daÌ„ned spirit no coÌ„dener Many legioÌ„s of deuyls do wait for thy soule I shuld despaire in â—ede yf I had not a defeâ—er whiche hath ouercoÌ„med your tiraÌ„ny God is vniust if he geue for euill â—â—des euerlasting life He is iuste â—kepeth his promise I haue alredy appelid froÌ„ his iustice to his mercy Thou doest flatter thy self with vâ—me hope The trueth 〈◊〉 not lye To make false promissiâ— belongeth vnto the. what thoâ— leauest here thou seest but whâ—â— thou shalte haue thou seeste not Thynges which are sene are 〈◊〉 porâ—ll but thinges which are 〈◊〉 sene are eternal Thou goest 〈◊〉 loden with euyll dâ—des and â—â—â—ked of al good workes I shal be syre god to eronerate me of myne euyls couer me with his goodnes God heareth no synners yet be heareth them that repent and for synners be dyed Thy repâ—â—taunce is to late It was not 〈◊〉 late for the thefe The thefe haâ— a stedfast faithe thyne is wâ—â—â— tynge I shall desyre god that 〈◊〉 wyl encrease my fayth Thou â—â—â—est falsly persuade