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
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
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