auaunce to know and to loue this benefite of death It is a hard saying and difficul to say that the death which is to others the greatist of all euelles shalbee to vs the moste excellent gaine and profit And if Iesê° Christe had not wrought this good in vs what profit were it for vs to habandon and forsake our selues But this wurke that he hath wrought in vs is a singuler deuine wurk For this cause no man ought to dismay for he hath made the euel of death to bee turned to moste good and profit Wherefore death is now to the faithful dead and is not terrible but only the outward apparence euen as a slaine serpent hath yet remaining the terrible figure or apparence of a serpent that hee had and yet is it but the figure or image So there is but one euel dead and it may no more noy or hurt vs. And also as Moyses coÌ„maunded to make a serpent of brasse and to beholde and looke vpon it did put away the stinging of the quicke serpentê as it is said in the. 21. of Numery likewise if our death be looked vpon with a godly eye and stedfast in the faith of Christe it perisheth and nothing appereth but onely y e figure of death So louingly dooth the bountifulnes and mercy of God entreat vs which yet be weaklinges and infirme thorow these and suche like figures because of necessitie death must take vs away Neuerthelesse he hath so ouercome and brought to nought the strength and powre of death that to vs remaineth no more but the onely figure and for this cause the scriptures doo rather call it a sleepe then a death The second benefite of death is that not only it maketh an end of paines and euelles of this present life but also bringeth a more excellent thing that is an end of vice and sin the whiche cheefly maketh death moste desirable to the faithfull soulê yea more then dooth any worldly felicitie as wee haue treated heere before For truly the euellê of the soule whiche is vice and sinne be without comparison worse then the euelles of the body for if we were wise these onely euelles in deede should make to vs death more desirable and more louingly to embrace it whiche if it doo not it is a signe that we feel not that we ought to feel nor yet doo sufficiently hate the euelles of our soulles considering that this life is subiect to many daungers and the falliÌ„g and sliding of sinne dooth compasse vs about with snares on euery syde And finally wee cannot liue without synne Beeholde then that death is a moste singuler good remedy for it deliuereth vs from these daungers it cutteth vs away and deliuereth vs wholy from sinne and therefore the authour of the booke of Sapience concludeth in the praise of the righteouse in the. 4. Chapiter saying Being made at one and beloued of God liuing amongest sinners was taken away and traÌ„sported to the end that sinne and euell should not chaunge his vnderstanding or that deceitfulnesse should not begile his soule for the bewitching of lies and dremes maketh good thinges darke the vnstedfastnes of volupteous desire turneth away the vnderstanding of the siple O how true be these thingê how doo we se this to come pas daily And in an other text Though he was soone dead yet fulfilled hee muche time for his soule pleased God therfore he hasted to take him away froÌ„ among the wicked So it coÌ„meth to passe by the mercy of God that the death whiche was the paine of sinne to man is now made the ende of sin and the beginning of life and righteousnesse to the Christian Therfore of necessitie hee that loueth life and ryghteousnesse loueth also death whiche is the minister and the shop of life and is in no cace afraid of it For otherwise he shall neuer attaine to life nor righteousnes and he that cannot so doo let him be diligent to pray to God that he may haue suche aminde For the cause why God teacheth vs to say thy will be doone is that we can not desire this of our selues but we rather doo abhorre death so that wee doo rather loue sinne and death then life and righteousnesse Therfore did God ordeine death for the destruction of sinne For we may gather by this that incontinent after sin hee set ordeined death to Adam as a deliuerance from sin and that before hee cast him out of Paradice to the ende that hee would shew vs that death neither dooth nor wurketh any euell in vs but is the causer of all good for it was set forth in Paradice in maner of a satisfaction But trueth it is by the enuy of the deuel death is entred into the world but thorow the mercy and goodnesse of God hee dooth cause that death is not hurtful to vs but hath ordeined it from the beginning to bee the punishement and death of sinne for he signified the same when he spake before of death to Adam in the coÌ„maundement Neuertheles he stayed not in his wurds but pronounced death and qualifyed the rigour of the commaundement But GOD did not in plaine wurdê declare death but only said thou art dust and into dust thou shalt return Item thou shalt return into earth froÌ„ the which thou art come As euen then hating death would not name it as it is said Wrath is in his indignation and life in his wil. Now it may be said that if death had not bene necessary to put away sin God would not haue pronounced it But God taketh no other wepons against sinne whiche hath engendred death but death it self Heere is fulfilled that one said properly that the inuentor of death is dead by his owne inuencion also the sinne is destroyed by his owne frute and slaine by the death that he hath engeÌ„dred As a viper is slain by her owne yung serpentê Beeholde a thing moste pleasaunt to heere and vnderstand that sinne is destroyed by no other meanes but by her own proper wurk and her throte cut by her owne knife and her hed cut of by her owne swoord as was Goliath Goliath was the figure of sin This Giaunt was fearfull to all men except to little Dauid that is to say the Sonne of GOD Jesus Christe the whiche hath ouerthrowen this terrible Giant and hath cut of his hed with his owne swoord Now it may be said that there is no swoord meter theÌ„ Goliath owne swoord 1. Samuel 21. Chapiter If now wee doo meditate these ioyes of the vertue of the SoÌ„ne of GOD and the giftê of his grace how should any little euell torment vs seing so great euellê whiche may happen is turned to so great good ¶ The third Chapiter of the third consideration whiche is the good passed or after vs. THis good is easy to consider by his opposit or contrary euel passed onely it is a help to him y t would consider heere Saint Augustine in his confessions
to say Into the bitter passions and were made sweet There is nothing but this passion that can make sweet y t is to say death as saith the espouse His lippê be as y e distilling lilly drawing out soueraigne mirrhe y e whiche proporcion of lillies and tippes signify the act of misticall thinges For as y e lilly is white the lippê red that is y e wurdê of the Lord Jesê° be moste white moste pure in y e whiche is no bitternes nor bloody slaughter but sweetnes plesauntnes from whom distilleth soueraine mirrhe these lippes moste pure moste sweete haue powre to put away the great bitternes of death and to conuert it into sweetnes puritie whitenes sweet sauour as the excellent mirrhe putteth away all stinckingnes of sinne that is to say When we heare that Jesus Christe the sonne of God hath clensed and sanctified by his moste holy suffringes all persecutions and passions yea the very death he hath blessed the curse hee hath glorified y e shame and ignomini and inriched the pouerty so that death is constrained to be the gate of life the curse is constrained to bee cause of blessing and the ignomini mother of glory Now how can wee be so ingrate and vnthankful that we doo not earnestly desire yea and loue all these passioÌ„s and afflictions dipped and sanctified by the moste pure flesh and moste holy blood of the Son of God the whiche be made to vs moste helthful blessinges For if by the touching of his moste pure flesh hee hath sanctifyed all the waters to be holy and needful to baptisme yea all creatures how muche more hath he sanctified by baptism of y e spirit or of blood all death all passions all iniuries all outragies all maledictions all ignomini that by the blessed touching of his flesh and blood whiche is moste precious as hee saith in the. 12. of Saint Luke of this baptisme namely the passion I shalbe baptised with a certaine baptisme and how am I pained vntil it be ended Heere we see with what ardent desire hee desired to sanctifie the passions also dooth and hath made them sweet and amiable to vs for he knew wel that wee would be astonied at the afflictions did wel foresee that we would be afraid of death and abhorre it also willing to make an end of this our euilles as a moste meek and prouideÌ„t pastor and as a moste faithful phisicion he hasted him self and prolonged not the death that hee might make y e afflictions passions yea the very death good to vs by his holy suffring so that wee may estéeme the death to a Christian as the brasen serpent of Moises whiche had the fygure of a serpent ouer all and in all pointes and yet was nothing lesse then liuing he was without venim without mouing without byting so likewise it seemeth to the eyes of the foolishe that the faithful dy but truly they be in peace we be like theÌ„ y t dy and the apparence of our death is none other but as others bee Neuerthelesse the trueth is otherwise for to vs death is dead also all our afflictions and passions bee like to their afflictioÌ„s but it is only by appareÌ„ce For verely our passions be the beginninges of impassibilitie as the death is the beginning of life And this is it that the Lorde Jesus saith in the. 8 of Saint John If any keepe my woord he shall neuer taste of death How shall he not see death Because that in dying hee beginneth to liue and so the life that he be holdeth causeth that he doothe not see death The night is heer made bright as the day for asmuche as the brightnesse of the life beginning is clearer then the death departing These thinges bee moste certaine to all those whiche beléeue in Jesus Christe but not to the vnfaithful Now if they doo kisse if they loue and embrase the apparrel the vesselles the cuppes and finally those thinges whiche Jesus Christe hath touched or that he vsed so they honour theÌ„ as great reliques with great deuocioÌ„ because they say that he hath saÌ„ctified theÌ„ by the touching therof But wherfore doo we not the embrace kisse and loue rather the the paines the shames rebukes the opprobries the euilles of the world and the very death the whiche were not onely sanctified by his holy touching but also be blessed dipped in his moste precioê° blood embrasing them with a moste ardent zeale and great charity eueÌ„ to the very death Beholde in these thingê wee haue much more reward helth goodnes then in reliques For truly by these thingê wee doo optain victory ouer death hel and all our sinnê not by reliques O good God if we might look into the hart of y e Sonne of God and se perfectly wheÌ„ he was strained on the crosse y t he might reÌ„der death dead ouercome and w t what ardent zeale affection he embrased y e death and the paines therof for those y t bee fearful for those y t abhorre death the paines therof and w t what redines wil hee hath first drunk of this moste bitteâ— cup after hath somonid y e weak diseased to drink therof to the end y t they should not feare to drink after him Beholde se that no euell is happened vnto him but rather a great inestymable benefyte hath followed in that he rose again It is moste certain that this pretious mirrhe is made moste sweet and amiable distilling by the lippes and the woordes of Jesus Christe praising them as the sweet sauour and beauty of lillies Also Saint Peter saith in his 4. Chapiter in his 1. Epistle For asmuche as Christe hath suffred in the fleshe arme your selues with the same minde And to y e hebrewes 12. Chapiter Thapostle saith Consider diligently him that hath suffred suche gaine saying of sinners against him self to the end that you should not bee wery nor slack in youre mindes Wherfore if we haue learned to suffer paciently the euellê that be about vs and enclose vs beholde in this last considerations of our afflictions shadowed in Jesus Christe surmountith all euelles and maketh y t we not onely endeuouring our selues to suffer but also to loue to wish and serch for it And the farther that one is from this affection and zeale the lesse strength hath the passion of Jesus Christe in him And those that wil worship the Roodes Baners and Crosses of Christe for to put away death and afflictions that they may not suffer them and so not to dye beholde they vse meanes cleane contrary to the crosse of Christe and his death And for this cause it is necessary in this seuenth consideration y t all y e afflictions whiche we suffer should bee consumed that it may not greeue vs to suffer but rather to pleasure in sufferiÌ„g This ought euer to bee in our hartes and to be liuely rooted in our
a greter torment or vnquietnes more miserable then the euilles with in himselfe whiche be so many so great aboue that he dooth either feel or perceiue For if he did taste or feel them he should feel Hel. For in a certaine maner a man hath Hel within himselfe The question is how or by what meanes the Prophet saith all men are liars and again The liuing man is but vanity Now to bee a liar and vaine is to be void of the trueth and of the perfyt substauÌ„ce And to be without trueth and perfection is to be without God and to be lost And what is that but to bee in Hel and dampned And for this cause God doothe chastise vs benignly and meekly discouering vnto vs the least euils and chargeth vs but with the lightest knowing that if he brought a man to the full knoweledge of his sinne and euil he should perishe in a moment and to sum he permitteth and geueth to feele it Of whom it is said He leadeth to hel and bringeth out again Wherfore these whiche call corporall tribulation a certain aduertisement of the inward euil say well And the apostle to the Hebrues calleth them Fatherly corrections of God seeing he chastiseth all the children that he receineth and doothe this to thend y t by his louing corrections of light euils he putteth back the great and heâ—y euilles that we neuer feel them as it is said Foly sticketh in the hart of the Childe but the rod of correction driueth it away The Parentê truely louing their Children be more greued with them if they be theeues or of a wicked life then if they were wounâ—ed or hurt in body Yea they doo raâ—her beat them and punishe them theÌ„â—elues that they should not become â—icked What letteth theÌ„ y t the depth of euel misery is not felt That is â—s I haue said by y e dispositioÌ„ of God That man should not fall in seeing â—nd feeling his secret euels For God shadoweth them willing that â—hey should be looked vpon by Faith when he openeth them by sum senciâ—le euil and therefore in the day of â—uils or tribulation be mindeful of the prosperouse or good daies And â—emeÌ„ber what a benifite it is not to â—eele all the euilles and sinnes Bee mindful of this benefite and thâ—n shalt be lesse tormented with the present sensible euil Also y e contrary In the day of prosperity remember the affliction and miserye that is to say When thou feelest in thee y e waight of euilles and sin reknowledge the good that is doone to thee and be think thee of the depth and weight of thâ— euels and then thou shalt raste lesse of the sencible euil It appereth then y t ther is daily more insencibility of euil in man in this life then feeling of sorow not that the hole heape of euilles is not daily present but that y e opinion affection of them is not daily or continually and this is by the bountifulnes of God whiche hideth the euilles Now we see by this how cruel they be against them selues to whom it is geuen to contemplate the weight of their sin and euilles and how little they doo esteeme all y t they may suffer in this life y t they might not feele their own hell So should it be to eche of vs if he felt or if he gaue firm credite to his inward euelles he would gladly desire with a good wyll suÌ„ outward euils or greefe he should so vexe him selfe in them and would neuer be so sad as when he felt not sum outward euel as we haue know en that holy men haue doone and also as we rede of Dauid in his sixt â—…salme And therefore the first comfort or â—…editatioÌ„ is to say to him self O maÌ„â—…hon feelist not yet thyne own euillê and sin Reioice therfore and geue thankê to God that thou art not constreigned to feel thy sin and euilles by this meanes a small euel shallbe made lite in comparison of a greater whereas some do say I haue merited muche more greuously to be punished yea eueÌ„ hel This is easly said but intollerable to feele and how soeuer this euils be hiddeÌ„ neuertheles it bringeth forth perfect frute these frutes be farre incertitude with a treÌ„bling conscience by the whiche the faith is assaulted as when a man knoweth not or douteth if God bee merciful to hiÌ„ This infirmity would be considered as it apperteineth with aspiritual eye would cause y e euil corporall to be more lighter easier if y e coÌ„parisoÌ„ be made as it is required Beside these thingê all the tragedyâ— of the Ecclesiastes appertaineth to the inward euilles There it maketh mencion of vanities so often and affliction of y e spirit For how many couÌ„celles doo wee take in hand that bee made void and of none effect Of how many desires be wee void of and abused How many thingê se we how many thingê here we that we would not and the thingê that onely happeÌ„ after our owne desire happen as it were against our desire though it so come that they be desirable or profitable to vs Moreouer the hier that any is lifted vp in his degre so much more be all thingê greater yea so muche the more is such a one necessarily tossed with muche more greate and greater tempestê waues and stormes then other whiche trauaile in the same thing so that the Psalmist saith very wel in y e. 103. Psalm Ther are thingê creeping bothe small and greate beastes without numbre in this sea of the world that is to say be infinite meanes of temptation And Job also in the. 7. Chapiter calleth the life of man a temptatioÌ„ Now these thingê be not presently felt to be euell but because that the long vsage and the continuaunce hath caused that we make no counte of them and the thingê whiche happen verye seldome dooth more stur vs vp so that this is trew that we do scantly feele the thousand part of our owne euelles And finally that the euilles bee mesured felt and not felt not after the measure of the fact but by opinion and affection ¶ The second Chapiter of the second consideration whiche is y e euil to come or before vs. THe present euel what so euer it bee emporteth and helpeth muche if we adres our eies toward the thingê to come the whiche bee in suche maner so great and of so great number that of this onely euill commeth this great and one of the principallest affections whiche is called feare and after the diffinition of suÌ„ whiche say that feare is an infection of the euil to come as also y e Apostle saith 11. Chapiter to the Romaines lift not thy self vp by pride but feare This euil is somuche the greater as webe lesse certaine what and how muche it shalbe So that this prouer be whiche is commonly vsed in some places may be heere spoken y t there is no age past scabbê the which is not
â—…hexample of our Lord Jesê° Christe forgetting all iniuries doon to them and all their wroÌ„gê caring for them as though they should deliuer their enemyes from greef and troubles wherewith they be without comparison more tormeÌ„ted and greeued theÌ„ with their own proper bodyly euelles as SaiÌ„t Peter writeth of Lot in â—…is .2 Epistle 2. Chapiter saying Lot beeing among them whiche day and night vexed his rightesê° soule by their wicked and abhominable wurkes We see then what a lake of deepe euelles appeereth heere and what occasion there is heere of pity and compassion and also to forget â—…our own small euellê and trouble if the charity of God be in vs and how â—…tle God permitteth vs too suffer in respect of that the wicked suffer What is the cause that we be so slâ—drely touched and mooued with thes thoughtê Because that the eye of our hart is not pure enough wherewith wee should see how great the misery and ignomini of man is being wrap ped vnder sin that is to say seperated and alienatid from God and possessed with the deuel For what man is he that hath his hart so hardened that dooth not conceiue a certaine horror in beholding the hideous figures of these whiche sit ly at the churche doores and other open places hauing the face scabbed and eaten halfe of their noses quite eaten of the eyes tornout and other members moste horribly consumed of filthy rottennes so that it is an horror to the body and minde to heare them speak and to the eye to be holde suche a fearfull greuous spectakle Now what dooth God declare by these pitifull monsters â—utto open the eyes of our vnderstaÌ„ding to thend y t we may se how much more horrible the figure of the soule of the sinner she with his filthy rottennes and his stinking corruption yea although he liue in delightes and pleasure clothed brauely in sâ—â—k and purple couered with chaines of golde among roses baulmes and sweet smelles as the Sonne of Paradice But what soeuer he be beeing a sinner of this world he is coÌ„pared to one of these rotten ones Verely these infinite euelles aswel in multitude as in greatnes beeing despised in others maketh that our owne euil beeing but small to seeme to vs moste great and that there is almoste none other sinne but our own But yet it coÌ„meth to passe that they bee in muche worse condicion then we namely in corporall euellê For what thinges I pray you may be to them pleasaunt and delectable allthough they haue and obtaine all that they will theire conscience not beeing in tranquility and rest Is there an euel more terrible then the tumult of a coÌ„science full of remorse and sorow For Esay saith in the 57. Chapiter The wicked be as a raging sea y e whiche can not rest throwing out his fome and sand with terrible noise there is no peace to the sinners saith the Lord God We may see in them that whiche is spoken in the .28 Chap. of Deuteronomium The Lorde shall geue thee a trembling hart vnseing eyes and a soule consumed with sorow and thy life shall be hanging before thee Thou shalt fear day and night shalt not trust to thine own life Thou shalt say in the morning who shall bring me the euening and in the euening who shall geue me the morning and that because of the feare of thy hart for the whiche thou shalt be astonied because of the thinges that thou seeist before thine eyes Breefly if any might se the the euilles and sorowes of the wicked with suche affection as appertaineth be it of freends or enemies not onely he should forget his owne but it should seem to him that he felt nothing But with this hee should be moued with an ardent desire with Moyses and Saint Paule destring if it were possible to dy for them and to be scraped out of the booke of life and to bee alienated froÌ„ Christe as it is said in the .9 to the Romaines To the end that they might be deliuered For Jesus Christe burning with suche a desire is deade for vs and is descended into hell leauing vs an example to the end that we should be careful for the euelles of others and of their passionnes forgetting our owne and desiring to vnburden them ¶ The sixt Chapiter of the sixt consideration of the euel or misery on the right hand OVr frendê be on our right hand In whome Saint Peter declareth that our euelles and sorowes bee molified in the first of S. Peter the fift Chapiter where hee saith Resist the deuell being strong in faith knowing that the same afflictions are accomplished in your brethern that be in the world Also the Churche praieth in their prayer ordinarely that we beeing prouoked by the example of the saintes might folow the vertue of their passions this is that they sing How many tormentes haue the saintes suffered to the death that they might come assuredly to the glorious crowne of martirdome By these canticles the churche willeth vs otherwise to vnderstand then to celebrate the feasts and memories of saintes or to build them temples aulters or Images But after their example we should be incyted and mooued to suffer the like euelles and tormentes that they haue suffred This was vsed suÌ„times vntil the superstition of man had peruerted and turned all these thingê to Idolatry For if we honour them w t temples aulters and Images wee may rightly be called superstitious as now in these daies wee see many whiche deck there Images and aulters and celebrate their feastes frequent their temples And I pray you why doo they these thiÌ„gê but because they wil not suffer the persecution whiche the saintes by their example and memory haue shewed to be suffred But in dooing these thinges what desire they otherwise but the contrary of that they should desire that is to be made vnlike to them to whom they celebrate the feast for â—e apostle to the Hebrues in the .12 Chapiter treatith very wel this passage of consolation among other saying Ye haue not yet resisted to bludsheding repugning against sinne and haue forgotten the consolation whiche spekith vnto you as vnto children saying My sonne despise not the chastening of the Lorde neither faint when thou art corrected of him for whom the Lorde loueth he chastsneth and scourgeth euery childe y t hee receiueth If ye suffer correction God offrith him self to you as to his children For what childe is it whom the Father correcteth not for if ye be without chastisement of the whiche all are partakers then are ye bastardes and not sonnes Moreouer We haue had to chastice vs our carnall Fathers and haue sufferid theÌ„ shall not wee rather suffer our heauenly Father that we may liue But this correction for the present semeth not to be ioyoê° but rather sorowful but afterward it bringeth a quiet frute of rightuousnes to those that be exercised therein These be the wurdes of the
y e sayinges of the auncient fathers the actes of all the holy faithfull saintes and seruauntê of God accord to this For those that seem to be moste hurtful to the beleuers be those that doo them moste good if they doo suffer it patiently As Saint Peter saith in the. 3. Chapiter of his 1. Epistle And who is hee that can hurt you if ye folow that is good And in the Psalme â—â— His enemy shall not ouertake him and the sonne of wickednes shal not hurt him And how shall he not hurt him Doothe hee not kil often But yet in hurting and melesting he dooth seruice and profit very much to the faithful So now we may see our selues dwelling in the midst of al perfect goodnes whiche compasseth vs about on euery side If we be wise and consider them with a godly eye and notwithstanding yet we remain in the midst of thaforsaid euelles So wunderfully be thinges tempered and mingled by the coÌ„ning and meruelous wurk of Godê diuine power ¶ The sixt Chapiter of the sixth consideration of the good on the right hand THis benefit is the Church or congregation of the faithful the new creature of God our brethern and freendes wherein we see nothing but all goodnes and consolation although we se not this continually with the corporall eyes as we may see in the contrary Image of euelles but w t the spirituall eye and also that those goodes whiche we see the faithful possesse be not to bee reiected but rather to consider y t God dooth comfort vs in such coÌ„modities For the Psalmist in the. 73. Psalme durst not condemne nor reiect those that possessed riches of the worlde saithe If I should speak so I should condemn the generatioÌ„s of thy Children that is to say If I should say that they be all wicked and that all those that be riche honorable helthful be reprobate I should condemne thy very seruauntes of whom there be riche honorable helthfull And also where as Saint Paul exhorteth Timothe to geue commaundement to the riche of this world that they be not proud yet hee dooth not forbid to haue riches and the scriptures sheweth that Abraham Isaac and Jacob were riche and Daniell and his felowes were honored in BabiloÌ„ and also many other kingê in Juda were found faithful seruauntes of GOD. The Psalmist casteth his eyes vpon these and saith If I had so sayd I had reproued the generations of thy Children GOD I say geueth abundance of these riches to his people of tentimes for the releefe aswel of theÌ„ selues as of others but these goodes be not there owne proper effectuall goodes but onely figures and shadowes of the true goodes whiche bee faith hope charitie and other graces and giftes whiche bee all made commoÌ„ by charitie This is the communion of saintes in the whiche wee should glory And who is he that wil not recoyce now yea although it be in the middest of great euelles if hee beleue that this is true that is to say If he beleeue that the goodnesse of all the Saintes be his and that his euel is their euel also This Image is moste pleasaunt and amiable to beholde whiche the Apostle to the Galathians painteth and describeth to vs in this sorre Beare the burthens one of an other and so fulfil the law of Christe Is not this a good thing to be in suche a â—ace that when one member suffreth all the rest suffer also and when one is glorified all the other reioyce with him As it is said in Saint Paule to the Corinthians When I suffer I suffer not alone Jesus Christe and all the Christians suffer with mee as God him self saith He that toucheth you toucheth the apple of mine eye Also the Churche dooth feele and beare with my burthen their vertue is my vertue the faith of the Churche and coÌ„gregation dooth strengthen my Infidelitie The chastitie of the Churche dooth help to beare with the temptation of my fleshe The praier of them is watcheful for mee and also moste necessary Breefly the members haue suche care the one for the other that the moste honest doo couer the moste simple they doo serue them and honour theÌ„ as the Apostle doothe very wel describe to y e Corinthians Now in this cace I may glory that is in the goodnes of other as in mine owne proper and also they be mine owne when I am content to communicate with them Now though I bee filthy and wretched yet those that I loue and of whome I am one be fair and beautifull by the whiche loue I make not onely their goodnes mine but also them selues bee made mine and therefore vnder the glory of theÌ„ my shame shalbe couered and bewtified by their habundance my pouertie shalbe fulfilled Who is he theÌ„ y t can dispaire in his sinnes Who is he that wil not now reioyce in his afflictions and suffringes For beholde he beareth no more his afflictions and paines but they doo beare with him he beareth theÌ„ not alone but is holpen by a blessed company of the Children of God and of Jesus Christe him self Suche an excellent thing is it to be of the Communion of the faithful and of the Churche of Jesus Christe But if there be any that beleueth not these thinges to be thus he is an Infidel and dooth disalow Jesus Christe and his Churche because he feeleth not these thinges whiche be infallible true But what is the cause that thou fallest not into dispaire and that thou art not become vtterly vnpacient Is it thy vertue No truly but the communion of the faithfull For otherwise thou couldest not beare the least sin that is nor suffer one wurd of a man spoken against thee So good is Jesus Christe to thee and so nigh to thee is he and his Churche This is it that we say I â—eleeue in the holy Ghoste the holy vniuersal congregatioÌ„ or Churche What is it to beleeue y e holy Churche vniuersall but the communion of the holy and faithful But now in what thinges doo the saintes communicate They communicate in good and euel For all thinges be to all men as the sacrament of the supper of the Lorde representeth the same to vs in bread wine where wee bee called by Saint Paul one onely body one bread and one drink For who is he that can offend or hurt the least part of our body but by and by he greeueth the whole body in the same Who may suffer the least prick in our toe but all the body wilbe greued with the same What good is doone to the foote but all the body wil reioyce Euen so are wee all one body for all that one suffreth I suffer also and what soeuer good is doone to one is doon to my self For who can take any part or porcion of the bread or supper of the Lorde how little so euer it bee to whome it may not be said that he hath receaued the Lordes
and all without sinne and whâ— he shal be yet in any sinne the sinne shall not greene him but bee perdâ—ned because of y e insuperable righteousnes of the Lord Jesus the whiche dooth as it were swalow vp all our sinnes â–ª vpon whome our faith is stayed hoping sted fastly that Jesus Christe is euen suche a one as we beleue that he is And he that beleeueth not this it is to him as one y e tolde him a fable or as to a dum man or one that knoweth not Christe nor what he dooth profite him nor what vtilitie is in Jesus Christe Where fore if we had no other meditations or considerations but this onely it were sufficient to fulfil vs with vnspeakable consolation if it bee diligently considered w t an attentife hart we shall not onely be sorowful for our euelles but also we shall glory and reioyce in out tribulations thorow the great ioy that we haue in our Lord Jesus and shall scantly feele our miseries and euelles That good Lord Jesus our God blessed for euer make vs to feel and perceiue this Glory So be it ¶ A breefe Table of the principall matters coÌ„tained in this book and heere you shall vnderstand that this letter a be tokeneth the first side of the leafe the letter b betokeneth the last syde and l be tokeneth the numbre of the lines on the same side A Abundaunce of riches bringeth not so great coÌ„solation as dooth a good conscience fo 28. b. line 9 AfflictioÌ„s are to be loued fo 24. a. l. 23 Afflictions good to vs fo 25. a. l. 4 Afflictions of a Christian be not as y e afflictioÌ„s of y e wicked fo 25. a. l. 19 Agathe went into prisoÌ„ fo 49. b. l. 13 B Benignitie of God is great fo 15. a. li. 21. Bodily graces can not be estemed Fo 27 b. li20 C Care of God for vs fo 9. a li. 19. fo 10. b li. 14. Fo 42. b. li. Christian ought to bee greeued with the misery of others fo 15. b. li. 3. Christian is alwaies better and increceth in goodnes whether he liue or dy fo 34. a. li. 20. Comfort to man is that hee feeleth not all his finnes Fo. 3. a. li. 3. Communion of Saintes what it is so 51. b. li. 2. it is in good and euel fo 53. a. li. 13. Confession of sinnes proceeding froÌ„ faith iustifieth and sanctifieth fo 22. b. li. 16. Corporall tribulation is aduertisement of the inward euel fo 1. b. l. 11 Curse is the cause of blessing fo 24. a. li. 18. D Dauid the figure of Christe fo 38. a. li. 16. Dampnation of some for lesse euellê then we doo fo 13. a. li. 14. Death greatest of all terrible thingê fo 6 â–ª a. li. 4 Death feared of Saintê fo 6. b. li. 3. Death feared of Christe fo 6. b. li. 4. Death is to be desired rather theÌ„ this life if we loue God fo 8. a. li. 11. Death is rather to be chosen then to returne to the whole kinde of life passed Fo. 8. b. li. 11. Death of the wicked is often times deserued of other which God dooth keep fo 12. a. li. 11. Death good to vs. fo 25. a. li. 5. Death of a Christian likened to the brasen serpent fo 25. a. li. 7. Death is the beginning of life fo 25. a. li. 23. Death is neuer tasted of him that kepeth the wurd of Christe fo 25. b. li. 1 Death of the faithful is precious Fo 34. a. li. 4. Death of the wicked is moste vnhappy Fo. 34. a. li. 12. Death maketh an ende of euellê and paines vice and sinnes Fo. 35. b. li â–ª 21. Fo. 36. a. li. 20. Death whiche was the paine of sin is now the end of sinne and beginning of righteousnes fo 36. b. li. 21. Death the cause of al good Fo. 37. a. li. 21. E Euelles within a man moste miserable fo 1. a. l. 11. Euelles ful knowne would make a man perishe Fo. 1. b. li. 5. Euelles long continued we make no count of them Fo. 4. a. li. 7. Euelles be not measured according to the fact but after thoppinion Fo. 4. a. l 13 Euelles what soeuer one suffereth none can be surely exempted from them Fo. 5. b. li. 19. Euelles common to all men Fo. 6. b. li. 13. Euelles to come are moste to be feared Fo. 6. b. li. 18. Euellê of aduersaries letted by God Fo 14. b. li. 7 Euellê of other shall make our owne seeme light Fo 17. b. li. 25 Euelles and sorowes be molified â—â— 18. b. li. 4 Euelles of the soule bee worse then the euelles of the body fo 36. a li. 5. Eâ—ample of euel liuers doo help to our aduertise mentes fo 43. b. li. 14 F Feeble and weake haue moste neede of comfort in death Fo 6. b. li. 11 Felicitie of Christians through afflictions and death Fo. 33. b. li. 15. G God dooth chasten vs benignly discouering vnto vs the least euelles fo 1. b. l. 1 Goliath was the figure of sin Fo. 38. a. li. 14. Goodnes that GOD dooth to the wicked moueth vs to consider his goodnes to the good fo 47. a. li. 14. Goodê of y e wicked be spurrê to moue vs to trust in the inuisible goodê set light by the euelles whiche wee doo suffer Fo. 47. b. li. 8. Goodes that a man hath in his owne person cannot be nombred Fo. 27. b. li. 15. Goodes of the spirit more excellent then the goodes of honour fame c. Fo. 28. b. li. 9. H Hermit complained because he was one yeere without trouble Fo. 21. b. li. 7. Hye degree is subsect to many temptations Fo. 14. b. li. 15. Honorable estate engendreth feare Fo. 5. a. li. 13. Horror of diseased personnes Fo. 16. b. li. 12. Hurtful thingê y t seem to hurt y e beleuers doo theÌ„ moste good Fo. 59. a. li. 3. I Ignomini mother of glory Fo. 24. a. li. 20. Ingratitude not to esteeme wurthely the benefites of God Fo. 13. b. line 11. Iniuries sanctified by Christ Fo 24 b. li. â— Justice of God is but one Fo. 13. a. l. 16 L Lot was â—exed by the wurkes of the wicked Fo 16. a li 15 Lot increased in righteousnesse thorow suffering wicked examples of the Sodomites Fo 48. b. li. 13 Loue of righteousnesse is the loue of death Fo 36. b. li. 25 M Maladies hurtig the body be named CCC Fo 5. a. li. 2 Mankinde is noble and can doo many thinges that no oother creature caÌ„ doo Fo 28. a. li. 2 Meat among volupteous men is not found good with out sauce Fo 29. a li 16 Members of one body help one an other Fo 52. a. line 10 Mountain of mirre what it is Fo 23. a. line 18 Parentes louing their Children Fo 1. b. line 23 Passion of Christe called a baptisme Fo 24. b. li. 14 Passion of Christe is â—â— somuche the lesse strength in a man as he is far ther from the loue of suffring troubles of this worlde fo 27. a. l. 3 Percecutions sanctified by Christes suffringes Fo 24. a. li. 11 Pleasure and volupte ousnes engelldre werines Fo 29. a li. 2 Pouertie inriched by Christe fo 24. a. li. 16 Presence of God among vs Fo 9. b. li. 21 Prouidence of God is alway present toward vs Fo 39. b. li. 21 Purpose of manne Fo 9. a. line 4 R Rebukes of the worlde are rather to be imbraced and kissed then the Apparel Cups or other be sselles that Christe touched Fo 25. b. li. 23 Reliques doo not so muche good as troubles in this world fo 26. a line 8 Resurrection of Christe what good it dooth to vs Fo 55. a. lin 18 S Saint John Baptâ—â—â— beheaded Fo 19. b. li. 9 Saintes praied for the euelles of other fo 15 b. li. 25 fo 18. a. li. 7 Soule of the Sinner more horribls then the sore diseased body fo 17. a. line 3 Saintes haue suffered tormentes to haue a Crown of life Fo 18. b. l. 16 Sensuall man vnderstandeth not the thinges that be of God Fo 21. a. l. 15 Shame is glorified by christe Fo 24. a. line 15 Shames of the world be to be imbraced Fo 25. a. line 23 Sin is destroyed by his owne frute Fo 38 a li. 4 Sufferinges of other domoue vs to praise God Fo 44. a. li. 14 Suffring of our troubles is nothing if it be compared to the sâ—â—â—â—ing of the Saintes Fo 21. â— li. 18 Supper of the Lord Fo 53. a. li. 16 W Wicked be as a raging Sea Fo 17. b. line 4. World likened to the Sea Fo 4. a line ◠¶ Faults escaped in y e printig Leaf â—de line fault correction 11 1 11. it spoken it is spoken 14 1 21. same of the. sea saÌ„d of the sea 1â— 2 25. the the euelles the euelles 28 1 24. riches abuÌ„daÌ„ce riches â— abundance 31 1 â— yea yet 50 2 〈◊〉 albeit also 51 2 〈◊〉 reâ—oice reioice ⧠Imprinted at London at the Long Sâ—… adioining vnto Sainct Mildreds Churche in the Pultrieê by John Alde Ro. 15. Ro. 11 â–ª