was sayd in his name to synne and to hell Osee. xiii â–ª O death I will be thy death O hell I wyll bite the. He that eateth occupieth all that he eateth he that byteth taketh part and leaueth part so dyd the soule of Christ take that part of the prisoners in hell whiche dyed in charitie lefte behind him in tormentes and paynes with the deuylles â–ª all them that besyde oryginall synne hadde committed mortall synne and dyed without satisfaction for the same SAynt Thomas put the syxt article of our fayth sayinge The thyrde daye he rose agayne from death For on Sondaye earlye in the breakynge of the daye while it was somewhat darke he ioyned his soule vnto hys body and rose from death to lyfe and came forth of his chest or graue and oute of the monument or caue in the whiche the graue was beynge fast shutte with a greate stone rouled to it for a dore â–ª and surelye sealed And forthwith came the Aungell from heauen and remoued the stone that was rouled to the doore of the sayde caue and satte vpon it to declare that Chryste was rysen and gonne and anone came the thre Maries and they sawe and hearde the Aungels appearynge to theim lyke men whiche tolde theim that Chryste was rysen but they scarselye beleued the Aungelles rather thinkynge that his precyouse bodye was stolen and caryed awaye oute of the graue Notwithstandynge as they were bydde they wente to geue knoweledge to the Disciples whiche then kepte them selues together in greate pensifenes for the losse of theyr mayster and as close as they coulde for feare of shrewes Marye Magdalene made beste spede and tolde Peter and Iohn what she hadde sene and hearde and consequentlye the same day and other dayes folowinge as well the sayde holye women as the Apostles and other Disciples were by euidente and sensible signes well assured that he was bodelye rysen in dede and not fantasticallye nor faynedlye He was the fyrste that euer ryse to lyfe immortall neuer to die againe Other there were that were reised frome death to lyfe by the power of God but after certaine yeares they died againe Christe rose by his owne power and neuer died againe therefore the Apostles called him the beginninge and fyrste begotten amonge dead men Col. i. The beginner and cause of his owne resurrection whiche was by his owne power and also of oure resurrection that lyke as he died for oure sinnes and rose againe to iustifie vs so we shoulde mortifie oure selfe to sinne that we may rise againe with him and liue to God walkinge in a newe life whyle we be here that finallye we maye rise with oure bodies and soules glorified to immortall lyfe Oure olde manne was crucyfied with Christe that the bodye of synne myghte be destroyed that we shoulde no more doe seruice to sinne Oure olde man signifieth oure olde lyuinge in synne lyke Adam the fyrste manne that synned of whose offence descended to all his posteritie the nourishinge and feadinge of sinne the darte and pricke of death whiche the Apostle manye times calleth by the name of sinne this we must mortifie and kyll that so the bodye of synne maye be destroyed We lyue to synne when we lyue after the inclination of the sayde nurse and breder of synne so that synne reigne in our mortall bodies to obeye the desires of sinne And contrary we die to sinne when we do not the desires of sinne neither folowe the inclinations of sinne that so the body of sinne may be destroyed in vs the bodye of sinne is the whole rable and multitude of sinnes together like limmes of one body as fornication vncleanes auarice contention wrath gyle brauling dissension heresies enuye ryot or surfet and suche other when these be mortified in vs then we dye with Christ. And this mortification we must buselye and continually beare vpon vs and then we shal be sure to liue with him by renewinge of our liuinge contrarie to vice vsing iustice and vertue that so we may giue light of good example to all others that they may glorifie and laude God in vs that finally we and they with vs may ryse to immortall glorye THen foloweth the seuenth article whiche S. Barthelomew put to this gathering and it is this He ascended into heauen and sitâ—eth on the righte hande of GOD the father almightie That is to saye the condition of our nature whiche he toke of the virgin his mother he toke vp with him and set it on the ryght hand of his father aboue the skye and aboue all the orders of aungels and aboue al thinge that is named not only in this world but also in the world to come Therefore let vs ascende vp in deuoute heart with Christ while we be in this presente lyfe that when the daye of the generall resurrection shall come we may folowe him ascendyng in body thither as he is gone afore vs bodelye openinge the waye for vs. Mich. ii For lyke as he rose from death to life to make vs lykewise to ryse so he ascended to make vs to ascende For whiche purpose we must well knowe and remeÌ„ber that with Christ ascendeth not pryde nether couetousenes lechery or any other synne he was our phisition he cured vs and made vs once hole but he toke with him none of our malaÌ„ders therfore yf we come after him we must leaue all these and cast them of least they presse vs downe that we may not ascend to that glorious place wher Christ sitteth on the ryght hande of his father that is to saye equal with the father by his godhead and in the inheritaunce and highest wealth and glory of God by his humanitie to entreate for vs as our attourney towarde the father To sitte belongeth to a iudge because oure sauioure nowe beinge in heauen considereth and iudgeth all mens actes and at the laste shall manifestlye and openly come to iudge them and to geue sentence therefore it is sayd that he sytteth Saynt Steuen sawe him standing on the fathers right hande as one redy to fyght for hym and to helpe him constantlye to suffer the persecution of the Iewes where ye must not ymagine any materiall body or ryght hand or lyfte hande in the godhead or any material stoles to sit on in heauen it is a maner of speakinge of the scripture by a similitude rather then that there be any such partes there in dede And likewise to sitte or stande in heauen signifieth no more but there to be at his pleasure and to shewe hym selfe as it please his maiestie THe eyght article saint Mathew the Apostle and Euangelist sayd From thence he shall come to iudge the quicke and the deade In the same body he wyl come to the iudgemeÌ„t in whiche he ascended into heauen to iudge all christen and hethen for all we that be hath be shall be shall stande afore Christes seat of iudgement that euery man maye receaue the duetie of his bodye as he hath
oyntment it giueth a fragraunt and swete sauour And like as God seÌ„deth welth and wo indifferently to good men and to yl men for causes best knowen vnto his wisedome euen so he sendeth our end and death sometime to euil meÌ„ easy and worshipful in the sight of the world and to good men shameful and vilenous as men taketh it Many men desireth a good death and a fayre death and feareth and abhorreth a fowle deathe And yet to saye the truthe all maner of death is a good death to them that be good and to sinneful persons almaner of deathe is a fowle death as Saint Austine declareth in his booke de disciplina Christiana Therfore if thou be afraid of a fowle death thou muste feare a fowle and a sinneful life for if thou loue a fowle and a sinnefull life and wouldest haue a fair end thou louest better thy death then thy life which I declare after this maner All things that a man loueth he would fayne haue them fayre and good as in example If thou loue thy coate or thy gown thou wouldest fayne haue it fayre and good Thou louest thy friende thou wouldest fayne haue hym good Thou louest thy sonne or thy childe thou wouldest be glad he were good Thou louest thy house or thy chamber thou wouldest fayne haue it fayre and good Then how is it that thou woldest fayn haue a fayre and a good death at thine ending Is it not for like causes that thou hast a speciall loue to it And therfore thou praiest God consideringe that thou must once dye that God woulde sende thee a fayre deathe and that God would saue thee from a fowle deathe Thou art afrayd to dye yll but thou art not afrayde to liue yl therfore thou louest thy death better theÌ„ thy life Amende thy yll lyfe and neuer feare an yll death For noÌ„ potest male mori qui bene vixerit he can not die ill that hath liued well But agaynste this you will peraduenture obiect thus hath not mani good meÌ„ ben drowned by tempest or by ship wraâ—k in y e seas lost theyr liues w t their goodes al Hath not many good men ben slain amoÌ„gest theyr enemies in battell Hath not theues kylled mani good men in theyr own houses or els bi the hie way side â–ª Hath not some good meÌ„ bene killed with wilde beastes yea many al to torne in peces with such wild beasts and haue you not herd of som innoceÌ„ts y t haue ben hanged on y e galowes as felons murderers or like malefactours Be not al these yl deathes be thei not fowl deathes Aske the eyes of the carnal and fleshly maÌ„ they will say they be fowle deathes ill deathes But examine aske the eyes of our faithe they wyll iudge theÌ„ and cal theÌ„ fayre deathes because that God saith by the prophet preciosa est in conspectu domini mors sanctoruÌ„ eius The death of the holye good men is precious of great price estimacion in the sight of our lord Be not such deathes as I haue spoken of the veri deathes that blessed Martyrs whose martirdomes we kepe highe holy in Christes churche haue suffered for Christes sake Therfore let vs endeuour our selues to haue a good life while we be here then whatsoeuer occasioÌ„ we haue to die we shal go out of this world to rest quietnes that shall be without al feare of trouble shal neuer haue end The riche glotoÌ„ y t is spoke of in the gospel y t went eueri day in purple soft silkes fared euery dai delicately it is to be thought that he died in a soft bed in fine shetes costly couÌ„terpoints or couerlets but streight out of theÌ„ he was cast into hell where he begged one drop of water to cole his tong to refresh him could not get it Pore Lazar the begger died in his maÌ„gie cloutes ful of matter of his sores amoÌ„g the dogs that licked his scabs w tout meate or drink in huÌ„ger thurst he could not get the cruÌ„mes scraps that fel froÌ„ y e rich maÌ„s bord yet out of al this miseri he weÌ„t streight into Abrahams bosom a place of rest quietnes without any disteÌ„perance to trouble him or to disease hym Take hede of theyr ende and by that consideracion iudge whiche was the better death eyther the ryche gloton which died into hel or the deathe of poore Lazar which dyed into health rest quietnes I dout not but your minde giueth you that poore Lazar dyed the better deathe excepte you would wyshe to dye in riche clothes to be powdred with costly spices and your soules to stynke in hell and to begge water and none to haue gyuen you What profeit got the riche gloton by his gaye tumbe of fyne marble or of touche stone or els of some costly mettal more then the pore man by his homely buryal litle or none Therefore to conclude thou shalt learne to dye well and to dye a fayre death if thou wilt learne to liue wel Our sauiour Christ led the most blessed and vertuous life that euer any man liued and therfore though his death semed to his enemies the cruell Iewes moste vile and vilanous yet it was the marueylous death that killed deathe and killed also the auctour and causer of all death Therefore finallye consideringe that the ende of vs all is come at hande as saint Peter saithe here let vs take example of Christ and of his holy word and also of holy men and women that hath taken paynes to folow his steps and let vs conforme our lyuinge vnto their liues and let vs arme our selues with the coÌ„sideracion and busie remembrance of Christes life and of his passion his death as I sayd at the beginning of this exhortacion then there is no doubte but whether we dye by lande or by water we shall dye a precious and a good death that shalbe the meane and high way to quietnes rest and ioyes in euerlastinge life with Christe Estote itaque prudentes et vigilate in orationibus therfore be you prudent and watch in praiers These wordes of sainte Peter with certaine that foloweth be red in Christes churche for the epistle of the day on the sunday within the octaues of the ascension which is the sunday next afore Whit suÌ„day Saint Peter considering the manifold troubles of this world that vertuous faithful people be euer cumbred with al and also considering the shortnes of our abode here that it wil away and is come to an ende therefore he saithe be you prudeÌ„t and watch in praiers Be you prudeÌ„t he saith there be diuers maners of prudence The Philosopher saithe that omnia naturaliter bonum apperunt Al things naturally desyreth the thing that is good for theym and so doth the thinges that lacketh theyr senses after theyr maner for they naturally desireth to come to theyr natural quaÌ„titie
Centurio a captain in Capharnaum came to Christ praying him to helpe his seruant that was yll vexed with a paulsy Christ offered to come him selfe to the mans house to heale his seruaunt No saith he I am not worthye to receiue you into my house but once say the word and my seruant shall be whole and according to his beliefe so he sped for his seruant was whole by and by after the maister had confessed his beliefe An other that was impotent by a pawlsye and his frendes coulde finde no waye to bringe him to Christe for preasse of people that were about him in the house At the last they were fame to vntile the house and let him in by the roofe of the house Quorum fidem vt vidit dixit homo remittuntur tibi peccata tua et ait paralitico tibi dico surge tolle lectum tuum vade in domum tuam Luke v. Mark ii He saw the faith of them that so conueyed the syckeman in at the roofe of the house and forgaue the man his sinnes and cured him of his pawlsy at the contemplation of theyr faith that brought him to Christe And this texte maketh plainly for our purpose for here it appeareth that by the faith of other men this sickman had aswell soule health as bodely healthe for he had his sinnes forgiuen him for his soule health and was rid of his pawsy for his bodely healthe And euen so it was generallye of Christes cures that he did which were euer full and perfite for he healed the whole man soule and bodye for he vsed not to heale the bodye but he woulde fyrste heale the soule because that the infirmities of the body commeth comonly of the sinnes and syckenes of the soule either originall or actuall The Gospels hath many suche examples in whiche it is plaine that the belief and praiers of others helpeth against bodely sickenes then muche more it helpeth against this daungerous sickenes of the soule that is originall synne the common malander and mischiefe of all the issue of Adam which if it be not cured and healed wyll surely let hym that is diseased with it from the sight of the glorie of God for euer For as I saide God regardeth more the health of the soule then of the body And consideringe that the infantes haue the said originall sinne by an other mans preuarication and transgression reasonable it is that they be releued and discharged of the same by the meane of other mens faith as by the vniuersall faith of the church and by the faith of the godfathers and godmothers and of other assistents at the christening of the childe so that we muste not exclude or denie the mercye grace of God from any man or woman borne into this worlde but that after their bodelye birthe to death they be new borne to life by Gods holye worde and by water with the inspiration of grace of the holye spirite the holye Gost. And by this that I haue said you maye answer to the chiefe reason of the Anabaptistes that they vse against the said veritie alledging that Christ sayth Math xviii Qui crederit baptisatus fuerit saluus erit He that beleueth and is baptised shall be saued and he that beleueth not shal be dampned Of this they take that it is necessary for him that shall be baptised that he beleue Now say they infantes lackynge the vse of reason cannot beleue therefore they be vnmete to be baptised I tolde you that they be saued by the beliefe of the church and beleueth in the beliefe of the church and in the belief of theyr Godfathers and godmothers other assistents representing the church as I declared by diuers examples of the gospell as wel of soule health as of bodely health procured of Christ by the belief of others or els as the scholasticall doctours sa◠very well in receyuing of the sacrament of baptisme the grace of faith is infused and powred in to the soule of him or her that is baptised and so they haue the habyte or theologicall vertue of fayth or the thing by which afterwarde as they increase in the vse of reason they may beleue actually and in dede Example a Phisicion though he be fast a sleepe he hath the science of phisicke but yet if you put an vrinall in his hand he cannot iudge the disease of the sickman as longe as he is a slepe albeit he hath the sciēce in his soule by which whē he waketh he can iudge according to his learning And I trust you haue now herd sufficiently of the new birthe that saynte Peter speaketh of which is more to be pondred then the carnall byrth by corrubtible matter for the sede cause of this generation is vncorruptible it is the worde of God that abideth for euer therfore consideringe whereof we came and be gotten to life and to God we ought to haue special cleanenes in our life and to chastice oure soules vnder obedient charitie and in fraternall loue attentius more earnestly then we haue don and more diligently cōsidering the nobilitie of thys our second byrthe by the vncorruptible seede of Gods holye worde that abideth for euer and hath bene preached among vs as saint Peter sayth in the ende of hys first chapter And now you haue heard the first chapiter of this first epistle of saint Peter declared as my poore wyt and learning wold serue me I pray God it may be to hys pleasure and to the edifying and profyte of oure soules Amen ¶ The fift treatise or sermon The second chapiter DEponentes igitur omnem malitiam et omnem dolū simulationes et inuidias et omnes detractiones sicut modo geniti infantes rationabiles sine dolo lac concupiscite In the fyrst chapiter of this epistle which I haue passed ouer and expounded as God put into my minde the blessed Apostle saint Peter chiefelye magnifyeth our regeneration and seconde byrth by which we be borne to life euerlasting where throughe oure carnall parentes we were borne to dye Fyrst he giueth thankes to God that hath done so moche for vs as so to get vs againe to the inheritance of heauen that wil neuer be corrupt that neuer wil be defowled nor fade or wither away and in the meane season will bring vs to the soule healthe by Christes faith that al the old prophets labored to see and to obteine but thei were answered that it would not be for theyr time but all the labours that they tooke in prayers contemplacion and study should serue for them that shuld come after which be wee that haue sene and heard the trouthe by theym that haue preached Christes gospel continually sithe the holye Gost was sent from heauen in sensible signes of fyrye tounges sone after Christes gloryous ascention And for this consideration sainte Peter exhorteth vs to be cleane of lyuinge and while we be here to liue in feare considering the indifferencye of our iudge in
and by their dampnation the paines of the euyll example geuer shall be greuouslye encreased when he shall mete with theim in Hell that shall come thither by his example geuinge This knewe full well the riche glotton that was buried and laied in Hell when he desiered Abraham to sende one home to hys brethren and their familyes to bidde theim amende their lyues that they come not here This desire came of no charitie for in Hell is no charitie but it was onelye for the cause aforesaide He knewe well that the euill example that hee hadde geuen theim by his lyfe tyme to eate and drinke to reuell and riote to go gorgeouslie and in fine softe and riche apparaile to followe the lustes of the fleshe to vse crueltie oppression and extorcion in the countrey to gather riches as he hadde done shoulde brynge theim thither to him to the great cumulation encrease of his sorowe and so for his owne ease he willed theim well for feare lest by their damnation he should haue more sorowe and paine in hell Saint Peter likewise in these wordes sheweth vs that although commonly Cum sancto sanctus eris cū peruerso peruerteris With the holy a man shalbe holy and wyth a frowarde synner a man shall be naughtye and synnefull for lyke maketh like Yet the other is not impossible that the naughty maye lyue amonge the good and the good maie lyue amonge the euill For Iudas was naught with Christe and with the other of the Apostles that were good And Abraham Isaac Iacob Ioseph Iob Thoby and suche others were verye good amonge theim that were naught Euen as you see in natural example A goodlie Rose springeth vp amonge the thornes and a goodlye Oke amonge the rughe bryer bushes A candle geueth best lyghte in the darke and the Starres sheweth fayrest in the night If your conuersation shall be seene good to theim that you shall dwell amonge you muste beware of the .vii. faultes that be spoken of Prouer. vi Se◠sunt que odit Dominus septimum detestatur anima eius There be syxe thynges that oure Lorde hateth and the seuenth his minde abhorreth You muste beware you haue not Oculos sublimes hye lokes by manifest signes settynge furthe your pryde it wyll be longe afore anye suche allure menne to goodnesse by their example but rather menne shall hate theim and also their condicions fewe men can well agree wyth them Linguam mendacem You muste be no lyers but to haue a true tongue in your head and not accustomed to pernicious and perillous lyes who wyll set by suche a lyer or learne anie good by his euyll example Manus effundentes sanguinem innoxium An homicide or murtherer that will kyll or procure the deathe of theim that be innocente and haue not offended Cor machinās cogitationes pessimas He that hath a venemous harte euer studiynge to hurte hys neighboure Suche an harte muste neades nowe and then burste out and shewe it selfe it will no more be kept in then fyre couered vnder strawe whiche muste neades burst out in one place or an other Pedes veloces ad currendum in malum Euer readye to do harme and to hurte their neighbours as when they perceiue a man prone and ready to anger with him thei wil be doing as thinking it is a good sport to kindle him make hym angry to make hī fight brawle or to blaspheme god nother regardynge the deathe of their brother nor the despite of God He that hath burned a pore mannes house thatched wyth strawe might thynke he hadde greuouslye offended then you may be sure that he hath not a litle offended that hath burned Gods house hys euen christen And euen suche they bee that prouoketh others to dronkennesse or to anye other vyce euer runnynge and readye to do shrewde turnes And as Titus the noble Emperoure Vespasians sonne was wont to saie that he had lost the daye when peraduenture in the daye he had not done some man good Amici hodie diem perdidi quia nemin◠benefeci So contrary they thinke the daye lost in whiche they haue not done some man hurte either by backebityng men or sclaundering them raylinge or mockinge them or picking and stealinge from them or otherwise Proferentem mendacia testem fallacem Where afore the wiseman hadde reproued generallie a liynge tongue Here he reproueth speciallye the lier that will in open iudgemente geue false testimonie and witnesse bothe to hurte his neighbour and also to peruert iustice whiche is hurt to the common wealthe The seuenth and worste of all whiche God abhorreth is Qui seminat inter fratres discordiam He that soweth discorde and debate among brethren Wee be all brethren in God and GOD woulde haue vs to loue like brethren to agree in one minde and one wyll in God like brothers to agree in opinions Vt idipsum dicatis omnes non sint in vobis scismata That one saith an other should saie without scismes diuersities of minds in thinges concerninge our fayeth ceremonies and vsages of Christes churche of such diuersity of opinions commonlye foloweth dissention and debate betwixt neighbour neighbour by which the vnitie of the church the vnitie of the congregation of Christes people is dissolued and cast asunder whiche GOD mooste desiereth to haue kept and knitte together by the bonde and knot of charitie and abhorreth the contrarye If we eschewe and auoyde all these seuen our conuersation shall seme good to them that wee occupye wythall and dwell amonge so that when they consider our good workes they may take example of the same and haue a cause to saye well by vs and to glorifye God by vs whiche shall through Christes helpe returne to the common comfort of vs all in heauen Amen The ninth treatice or Sermon SVbiecti igitur estote omni humane creature propter deum In these wordes which I haue taken to declare vnto you Saynte Peter willeth vs to geue example of due subiection and humilitie whiche is the mother and keper of vertues Be you subiect saith he and lowly to al maner of men constitute and set in auctoritie ouer you whether they be faiethfull or infidels as moost parte of them were at that time vnder whom they liued that s Peter wrote his epistle vnto in the countreys rehearsed Pontus Galatia Capadotia c. This we must do not only for fear of punishmēt but rather for discharge of conscience because it is gods will we shold so do Witnesseth s Paule Ro. xiii Non est potestas nisi a deo qui potestati resistit dei ordinationi resistit There is no power but it cōmeth of god therefore he y t resisteth power auctoritie of office resisteth gods ordinaūce so worketh toward his owne dānation Siue regi quasi presellenti As well to the Kynge as chiefe ruler in his realme in all temporall auctoritie as to dukes and other captayns or officers sent from him to
domini prophetabis cum eis muâ—aberisin virum alium The spirit of our lord shall fall vpon thee sodainly thou shalt prophecy as thei do and thou shalt be chaunged into another maner of maÌ„ And as Samuel y e prophet saied so it chaunced in dede And Saul prophecied with them singing lauding god also speking by y e way of prophecy of things to come Of this came the murmure and admiration and wonder of theim that knewe hym and were acquaynted with hym afore euen as Saynte Peter speaketh here they saide Quenam res accidit filio Cis â–ª Num Saul inter Prophetas Cis was father vnto Saule what is become vnto the sonne of Cis What is Saule amonge the Prophetes or one of the Prophetes These menne did not thanke GOD for the gifte that God hadde geuen to Saule but rather disdayned and fell to mockynge of hym Other there were that manifestlye despised hym Filii autem Belial dixerunt Num saluare nos poterit iste despexerunt cum The Deuylles chyldren malicious persones sayde Can this man saue vs from our enemies They dispised hym and set hym at naught and woulde not take hym as their Kynge nor brought anye presente vnto hym as others did Euen accordynge to suche common practice of the worlde speaketh Saynte Peter here They that yet styll persisteth and continueth in their old accustomed vyce and misliuynge filii Beliall the deuylles birdes marueyleth at you That you forsake theim and that you fall not to suche coÌ„fusion of all Lecherye and voluptuous liuynge as they dooe and as you were wonte to dooe blaspheminge and missaiynge you because you abstaine from their noughtie conuersation they despise you and sette not a strawe by you but sayeth Wyll you see thys Pope holye horeson Num Saull inter Prophetas Wee shall haue a Prophete or a Preacher of hym with suche other blasphemynge and raylynge woordes Qui reddent rationem ei qui paratus est iudicare viuos mortuos Whiche shall make a reakening and accompte for their raylinge vnto hym that is readye to Iudge the quicke and the deade our Sauiour Iesus Christe vnto whome the father hath geuen auctoritie to Iudge all them that shall be iudged for if you holde your tonge and speake nothinge that iuste Iudge will not kepe silence nor holde his tongue but will paye theim home for their blasphemye and raylynge and shall geue you large rewarde for your Pacience accordynge to that Sainte Paule sayeth that pacience tryeth a manne a tryall worketh hoope of saluation And that hope shall not bee confounded but shall be saciate with ioyes euerlastinge in heauen accordinge to our expectation Amen The fiftenth treatice or Sermon â—Iuant autem secundum Deum in spiritu In these wordes that I haue nowe reade vnto you the blessed Apostle Sainte Peter sheweth vs the commoditie that came to theÌ„ that beyng infidels hadde the Gospell and good tidings of Christes doctrine preached vnto them And the same coÌ„moditie commeth also to all theÌ„ that beinge in deadly sinne and so dead spiritually heareth the Gospell and the worde of God preached vnto them which is amendment of life Thus he sayeth Propter hoc c. For this cause the Gospell and holye doctryne of Christes faith was preached to you and to theÌ„ while they were afore dead by infidelitie and for lacke of the lyfe of grace that they might be likewise iudged or condemned by carnal vicious persons as you be and might be likewise hadde in dispite as you be for Christes sake and for your good vertuous liuing And notwithstanding sinister iudgemente of naughty men yet they should liue Godly and according to Goddes pleasure in spirite for commonly those two thinges foloweth of the receyuynge of Christes fayth and for liuynge accordinge to the same firste that accidentallie and by occasion of good and christian liuynge menne suffereth muche woe and vexation and many dispitefull wordes Second euen of purpose of theÌ„ that preacheth or conuerteth men to good they that be so conuerted maye liue vertuouslye accordynge to Goddes pleasure Omnium autem finis appropinquabit Because he sayd euen now that Christe is readye to come to iudge the quick and the beade as though he woulde not be long nor tarie Nowe he saieth accordyng to the same that the ende of all menne is at hande for as Christe saieth in the Gospell of that daye of iudgement no man knoweth howe nighe it is or howe farre of it is And therefore we muste euer thinke vppon it as thinkinge euerye mornynge it woulde be come afore night And euen so we muste thinke of our owne particuler iudgement at our departinge euerie man and woman for oure owne parte as well for the aucthoritye of Goddes woorde that in manye places geueth vs warnynge to bee euer readye as for the manifolde Pronostications and messagers of death that wee haue euerye daye Of whiche one is Age whiche daielye creapeth vppon vs aduertisynge vs of oure ende to whiche he daielye driueth vs as by lacke of naturall heate and by colde folowynge of the same And this commeth to manye menne by longe continuynge in thys lyfe and by multitude of yeres To others it commeth afore their tyme accedentallye and in a manner vyolentelye as by syckenesse paynes and aches and to others by vnmeasurable solicitude and care of minde Eccle. xxx Cogitatus ante tempus senectam adducit And to others by ouermuche Studye and watchynge for to get learnyng and knowledge Vigilia honestatis tabefaciet carnes cogitatus illius auferet somnum Eccle. xxxi â—â—â—chyng about matters of honestye and goodnes shall consume the fleshe and the thinkyng on such thinges will take awaye a mans slepe for of muche thought and of profounde study about weighty matters and likewise of musinge on terrible and troublous causes there commeth into the sensuall appetite of manne manye passions and troubles to vexe hym and vnquiet him as feare and sorow and heauinesse or suche other whiche manye tymes altereth the bodye soore and vnmeasurablye so that a mannes naturall complexion is distempered by the same and a mannes naturall moysture is consumed and natural strength weakened and decayed and so the fleshe widdereth and dryeth the skyne wrinkeleth and quaketh And therefore saide the wiseman Pro. xxv Sicut tinea vestimento vermis ligno ita tristicia viri nocet cordi As a moght hurteth a garment and a worme consumeth a Tree so dothe sorowe and heauinesse hurte a mannes harte and consequentlye all the bodye after And therfore holye Iob in his greate calamitie and vexacion sayde Cutis mea aruit contracta est Iob. vii My skinne is withered and shronke together This saide holye Iob considerynge that hys naturall moysture was coÌ„sumed by age for his manifold diseases and sores An other proâ—ostication messager of our end is sickenes soores maleÌ„ders as weaknes of coÌ„plexion disposion to many feuers to be now then vexed w t
haue in hande woulde haue vs to vse is spirituall prudence the wisedome of the spirite of the whiche S. Paule speaketh Ro. viij Prudentia autē spiritus vita et pax The wisedome of the spirite by which man worketh according to the inclination of the holi spirit is life and peace that is to saye it is the cause of life euerlasting and of peace and quietnes here to ioyn them together it is the cause of life with peace and quietnes euerlasting in heauen Thys wysedome no sinner hathe as appeareth manye wayes Fyrst because a sinner loseth a great inheritaunce for a little trifle of pleasure as Esau did for a messe of potage as I sayd afore And it is writte Iob. xxviij Sapientia non inuenitur in terra suauiter niuentium Wysedome is not founde in the londe or countrey of them that liueth delicatelye all at pleasure Seconde sinners lacketh prudēce for they little regarde to recouer theyr inheritāce againe where they might so doe with a little labour and payne like them that be spoken of in the psalme pro nihilo habuerunt terram desiderbilem The Israelites estemed not the delectable lande that was promised them but would rather haue turned backe agayne into Egipt euen so do synners desperately litle regarde the land of life euer lasting in heauen Thirde a synner lacketh prudence because he doth wilfully cast him selfe into the snares of him that will not fayle to draw him and strangle him to death euerlastynge Byrdes that bee meshede in a nette canne not gette out when they woulde wythout helpe but the more they stryue the sorer they be holden in the nette Euen so saythe the wyseman Prouer. v. Funibus peccatorum suorum vnusquisque cōstringitur Euerye synner is wrapt and streyned wyth the ropes of hys owne synnes and the more hee laboreth striueth and strugleth to saciate and content hys vicious appetite the harder he is holden and meshed in delectation and in custome of hys synne and so he prepareth and dresseth his owne death Sapi. i. Deus mortem non fecit impij manibus ac pedibus accersierunt eam God made not the death of sinne but wicked men with hand and foote haue called it in and pulled it to theym Fourth it is plaine that synners lacketh prudence and wysedome by that they be not afrayde of the iustice of God knowyng that he hath iustlye condempned so manye Angels for synne and that the Angels were made diuels for breakinge theyr obedience to God And that so manye men and women be dampned for transgressynge and breakynge hys commaundementes and that our fyrst parentes and all theyr posteritie were strycken wyth mortalitie and necessitye to dye for disobedience and for synne and that for synne all the worlde was destroyed with water and that for synne the fiue cityes Sodome Gomor and theyr neyghbours were destroyed wyth fyre brymstone and suche horryble stynckynge tempest And thus it is euident euerye waye that a synner lacketh the spirituall prudence and wysedome that we speake of Thys godlye prudence that we speake of hathe three operacions and woorkes of whyche commeth theyr effectes proporcionablye one is prouision the seconde is Circumspection the thyrd maye be called Caution or warynesse To prouision wee be moued by example of foure poore litle beastes that be spoken of Prouer. xxx Quatuor sunt minima terre ipsa sūt sapientiora sapientibus There be .iiii. of the least thinges breding on earth and they be wiser after theyr maner thē some wise men be And here we must take our examples of vnsensible thinges and of brute beasts and dumme creatures according to the counsayl of holy Iob. xii Ieterroga iumenta docebunt te volatilia celi et indicabunt tibi loquere terre respō debit tibi et narrabunt pisces maris Aske the beasts and they will teache thee and so of others Then it may be sayde that we aske these dumme creatures questions to learne witte by them whē we consider theyr naturall disposicions examinyng and discussing and searching out theyr naturall operacions and vertues And then they answer vs and teache vs when by consideracion of them we ascende and rise vp to the knowledge of god or to som learning to which we come by consideration of their properties As here in our purpose we be answered by the worke of the Emyt and taught to exchewe slouthe and to prouide for the time to come he is one of the foure that the wise man referreth vs to saying formice populus infirmus qui preparat in messe cibum sibi One is the poore Emytte or Pismyre which in haruest and in time of fayr weather prouideth meate to lyue by in winter of whose diligence and prouision he spoke afore Prou. vi Vade ad formicam o piger considera vias eius disce sapientiam O thou idle man or woman go to the Emytte and consider hys labours and payne that he taketh and learn witte He hath no ruler captayne or scolemayster but onely his owne naturall inclinacion and dysposicion where we be many waies taught to prouide as well by almighty God in his scriptures and by the preachers as by our maisters and by good example giuers and yet the said poore beast hath a cast of prouision that many of vs lacketh for he prouideth aforehand in fair weather meate to lyue by in winter and in fowle weather when he may not labour and so the slouthful man may learne by him In so muche as so little a worme lacking a captaine gide or scoolemaister taught onely by nature prouideth so handsomely for her selfe while she maye styrre about and laboure against the time to come Muche more we that be reasonable creatures made after the ymage of God and called to the sight of his glory and that be helped with so many maisters and teachers hauing him that made vs for our gyde and captayne ought and must nedes for shame gather together the graynes and frutes of good woorkes by which we may liue the euerlasting life in time to come Thys present life is like the sommer or the haruest time for nowe in the heate of temptacion and trouble is the tyme to gather y e merites of rewardes euerlastinge the good woorkes for which we shall be rewarded in heauen The daye of dome and the time after this life maye be called winter for then will be no time to labour for a mans liuing but euery man and woman shall be compelled to shewe furth that he hath layd vp in the barne or garnard of his former workes by his life tyme and vpon them he shall lyue or perishe for hunger for accordinge to theym he shall haue his rewarde Lepusculus plebs inualida qui collocat in petra cubile suum Here is som diuersitie of translations for that in our text is called lepus culus in other is called herinacius and hericius Mus. And in the psalm Ciii it is sayd petra refugi