God and dye Therefore he beynge merueilouse glad toke the chylde in his armes and blessynge god cried out and sayde Now dimisse thy seruaunt o lord accordyng to thy worde in peace For myne eyes haue sene thy sauynge healthe Dere dyd Symeon proue and testify that than free tranquillite true peace and sprme securytye do happen to the seruauntes of god whan they be drawen from this troublesome worlde and brought to the porte of the euerlastinge manâ—ion Peraduenture you wyll say vnto me Syr as tor Simeon I â—an not blame hym thoughe he was well content to dye for as â—moche as he was a man of a greate age and as they saye communelye euen at the pyttes banke I am but a yonge mau I myghte haue lyued yet manye yeares wyth no small comforte of my friudes by the comâ—nune curse my tyme was not yet come I graunte in dede you be a man of no great age but what â—ay I pray you can we apoynte for any mans deathe Euery day maye be a bodies last daye yf it â—tande wyth the pleasure of god We se that some dye in theâ—â— mothers bellies some in their crâ—â— delles some in the floure of theyr age some in their olde age some whan they be riche other some whan they be poore so that we may playnlye vuderstande that god doth gyue to euery man his lyfe of that condition that he surrender it againe whan so euer it shall please him to repete it But among all other saith the great poete Menander Most happy be they and best belouid of god that dye whan they be yong The whiche sayeng as it is very wytty so it is very true And that a man may easely perceue yf he haue 〈◊〉 specte to the spirituall euyls and temporall incommodities that occupie this lyfet for they communly departe not yet infected with so muche malyce entangled with so moche vice corrupted with so much wyckednes as theyr elders be Not yet so surre seperate from god by the reson of syn and made members vtterlye and lyms of the dcuyll It chaunseth for the moost that men after they come to a rype and complete age be cleane drawne from god frome vertue from symplicite and integrite of lyfe to syn wychednes vngodly lyuynge The riche by iniuriouse handlynge the poore by oppression ingurgitation and beastly incontinency The poore by pyckinge lyinge desperation and blasphemynge the name of God I speake of many but not of al The wytty by craft deceat and subtilte The learned oft by â—eresy ambition and deuylysshe â—octrines I wyll not speake of â—nuy malice rankor adulterye whiche at the type age encrease in growynge and as Scilla and Charibdis hurle the greateste part of men into the hoxrible sea of perdytion The holye ghoste teacheth by Salamon that they whyche please God best be quickely and rathe taken frome this world lest they shuld be polluted with the wyckednes of the same He was taken awaye sayeth he leste malice shulde chaunge his vnderstandynge for his soule dydde please god and he hath made haste to brynge hym from the myddes of miquitie Enoche dydde please God and he was not founde afterwarde for God hadde taken hym awaye Therefore to please God is to be counted worthye of hym to be delyuered from this worlde and to be broughte thyther as the de noute soule of the prophet couyted to come sayenge Howe derelye belouyd be thy habytations o God of vertues my soule desirethe and makethe hasie to thy hawles Those trees be not beste the be most durable but of whome â—oth spring most profitable fruit Netther be those songes most coÌ„mendable that be longest but the most delite the eares of men Eue â—o the longest lift is not chefest but that which is moosle bertuâ—us and lest with vice defaced Further let vs ponder these temporal displeasures and incommo â—ities and than iudge whether â—â—at death whan or in what age â— euer it chaunsethe be better â—â—an lyfe accordynge to the worâ—es of Ezechiell or no. Consider sf what calaniyties chaunces â—yseryes and perelles men be in daunger No man lyuynge is happy on euery part No man is vtterly content with his lote who ther that reason or chaunce as saith Horace hath ofâ— ered it vnto hym wherfore no maÌ„ according to Solons wordes is happye in dede before he be buried For this cause Socrates with other of his secte desyred euer desirouslye to dye estemynge death not to be miserable but the ende of al miseries Not troublous Ezechi 30. but the ende of all troubles Better saith Ezechâ— ell is death than lyfe and eternal resie than continuall sorowes For euery part of this lyfe doutles is replenisshed with vnpleasantnes full of sorowe inquietâ—â— with cares troublescme and vâ— ed with diseases What trade â— lyfe so euer a man shall foloâ— sayth Crates he shal be suer â— fynde bytternes therein In the fildes be laboures at home cares In a straunge countre feare of a man haue ought In the sea feare with Ieopardies Inyouth foolyshaes in age feblenes in mariage vnquietues in lacking a myfe solitarines yf a man haue thyldren he hath care yf he haue none he is halfe mamed So that one of these two saith he is to be mysshed Eyther not to be borne or quicklye to dye The wretchednes of this worlde hath compelled euen the holye â—e men beyng weryed therewith to wysh for deathe Ionas in his trauell said that it was better for him to bye than to lyue Helyas in his â—yfe tyme often coueted and not â—naduisedly to yeld by the ghost Neither can I se any cause why â—hat all of vs which haue anye hope of an other lyfe to come shoulde not wysshe for the same thing seing that no man lyueth which laboureâ—h not of the indigeÌ„cy both of spirituall and temporall thinges nothing truelye though a ma haue neuer so much excellencye in honours aboundaunce is riches delite in pleasures can satisfie hym or brynge a flepeâ—â—â—s desires appetites and insatiable luâ—â—es no more than the doughters of Danaus can fyl their bottomles tubbes Is it not better therfore to chauÌ„ge this life to leue this straunge countre and god where is all excellencye of honoures aboundance of all good thinges where perpetuall plesures shal euer be in thy right hand eueÌ„ to the ende Where thy diuinitie shal be sene loued reserued for euer Death of it selfe in dede is somewhat formidable and the way to death as saith the Philosopher paynful Yet if we consider the premisses and the deth is nothing elles but a gate wher by meÌ„ do enter into lyfe we shall see it amiable and moch to be embraced I maruayle what euil spi rite hath so blinded and ve witched the myndes of men and made theÌ„ madde so shamefullye dotinge Forasmuch as they can persmade them selfes to be best here to lyue still in these rotten tentes open to all sharpe wyndes and bytter stor mes In these ruinous houses in these stinkyng
thy self to fiâ—â— god mercyfull whych punysheth the wyth paynes after this sorte herein he playeth the parte of a gentle phisrcion why wolde he â—hat deathe shulde be so bitter he is the lorde he wylleth nothynge but that which is good And why shuld I a seruaunt vnprofitable ufuse to suffer that which the lord â—fglorie hath suffered It is a miserable thynge to dye Blessyd be the deade that dye in the lorde But the death of synners is most wretched He is no lenger a synner whiche hath acknowledged his faute wyth repentaunce and hope of mercy Thou shalt leaue this worlde I shall go from pain full banyshment into my couÌ„tre Looke what an heape of good thynges thou leauest behynd the yet a greate deale more euyll Thou leaueste thy ryches they be the worldes I doo carye all that is myne awaye wyth me What canst thou carye with the thou hast nothinge that is goode that is truly mine own that christ hath frely forgyuen me Thou muste forsake thy wyfe and thy chyldren They be the lordes I do commende them to hym It is a harde thinge to be drawen from thy derelye beloued They shall shortly folow me thou art pluckt from thy pleasaunt frendes I haste to frendes more pleasaunt Thus thou arte taught not to gyue place to the deuyll endeuourynge to ouerthrow the but boldly to repell euerye darte that he can hurle at the. Neither let the care for thy frendes wyfe and chyldren trouble the mistrusting not but god shall prouyde as wel for them and peradueÌ„ture better in thyne absence than he dydâ—â— in thy lyfe tyme for thou muste consyder that thyne owne power hath not all this while susteyned the or theÌ„ and procured thinges necessary but god in whome we lyue moue and be hath done it God whiche fedeth nourishethe and saueth both man and beaste whyche ryally clotheth the grasse in the feylde couerethe the heauens wyth cloudes carethe for the byrdes of the ayer and prepareth meate for the very chycks of the rauens shall moche more regarde thy frendes beynge his people confessynge hys name Call to remembraunce how mercyfully he prouyded for the pore wydowe and hyr children spoken of in the 4 chapter of the 4 booke of the kynges There was a certayne prophet saith he one of theÌ„ that feared the lorde he dyed and left his wife with his sons muchâ— indebted The creditours after hys deathe came to fette awayâ— the children as bondmen for that theyr mother was nar able to pay their fathers debtes but yet thâ— lorde by his prophet Helyse dyâ— so encreace a pytcher of oyle this she hadde in store that she had yâ— noughe to sell for the payenge of hir dettes and for the sussentanâ— of hir and the children besydes Thus by the benignitie of God this poore woman with hir chyldren was muche better prouyded for after the death of hyr husbad thoughe he were an holye man than she was before God is euen the same God is now that he war than and can do as moche for christen men now in these dayes as he coulde that for the Iâ—â—â—â— And he doutles it thou feare him wyll regarde thy wyfe chyldren and fryndes no lesse than he dyd the wyfe and chyldren of this pro phet Na rather more for as much as oure religion and professioÌ„ be more perfytte than theyrs was Further call to remembraunce how that they many times which be lefte of their frindes riche in great honors be after brought to pouerty ye to the beggers staffe On thother syde the they whych be left pore beggerly of their frindes at the length come to grcatry ches auctorite honor wherfore I do thynke as I haue said ofte not I but the prophet that both tyches and pouerty come of god And that men shal hauc yet Iwâ—â— not unproue an houest prouâ—sâ—on for mens children what as â—â—â—â—al please god to giue the. Therfore romnâ—yrte them to god for they de hys And let them cast their 〈◊〉 an the lorde and he by hispromise shall nouryshe them ANd to you that be his frendes here to you I speake what meaneth this your heauines Why do you sorowafter this fort to what purpose do youfron ble your selfes with wepynges why do ye as it were in a maner draw into the law the wyl of god with youre vniust complaintes do ye thynke hym to be a mere matter of lamentynge sorowing and waylynge bycause he is dely uered from daungers to safetye frome bondage to lybertye from diseases te immorialite froÌ„ earthly thinges to heauenly from men to the companye of goddes aungelles wherein hath he offended you that you sâ— enuy his lurkynes If ye do not enup what nedes all these teares I am sure if ye knew to what feliritie he is go inge you wolde banket and be merye at the least yf ye loue his welthe Christe sayde to hys disciples whan they were sadde for that he wolde depart yf ye loued me you wolde be gladde for as muche as I go to my father wherein he declared that we ought not to be sadde but mery at the departure of our frendes from hense What I praye you shal ye lose by his death but that he shal be out of your fyght and that but for a tyme neuertheles you may at al times in the mcane space in youre myndes and memoryes se hym talke with him and embrace him Morne nomore for hym for he offerethe you no cause of moornynge But yf ye wylnedes morne morne for your selfs in that ye be not so nyghe the porte of oure swere countrey flowynge with mylke and hony as he is This moorning is more fyt for the Scythyans and such other barbarouse people whiche knowe not the condition of faithfull soules than for you whyche knowe or myghte all this whyle haue learned Let them I praye you wepe and houle like dogges let them cut their cares and noses as they were wonte to do at the death of their frendes Let vs be ioyfull and mery Let Admetus Drpheus and suche other infydeles morne at the deathe of their frendes and require them againe of Proserpina Lette not vs require our fryndes of god again thoughe me myghte haue them with the losse of theyr welth and prosperouse being Were you not to be counted vuteasonable and to youre frende no frendes yf ye shoulde require hym to dyne or dwell with you hauyng nothing in youre house but horsebreade and stynkynge water where he may go to a frende more faythful than you be and haue at altimes all kyndes of deinties and wyll you be counted reasonable which wold by your wyls let this your frynde goynge to the house of his moste faithfull frende Christ where he shall haue heauenlye deynties in comparyson of the whyche youre chere is worse than horsebreade and stynkynge water in dede and meate of the holye aungels Moorne no more for hym I saye but be gladde that he beynge your frende shal attein to such felicite What
the escape or euasion of deathe whrefore you oughte the lesse to be greued graunted to no man ReguÌ„ 14. All we saythe scripture shall dye and as weake water shall slyde into the grounde Dapien 7. lyke as there is one entrance for euery man into this present lyfe so one passage and departure Therfore we be monysshid of the prophette not to feare the iudgement of death Dapien but rather to remember thynges that haue happened before our tyme anv those whyche shall succede That is to â—aye that none of oure progenyâ—ours coulde euer escape the dent of deathe nether any of oure poâ—teritie shall We be admonysshed that we be duste and into â—uste we shall returne Genes 3. by the reâ—on of deathe whiche for the faut and disobedience of ure fyrste â—â—rmed parente with his ineuitable darte strykethe and deadly woundeth all men Roman 5. he woundethe deadlye not the wretchyd onelye the nedye and myserable but the fortunate also the welthye and the noble pen kynâ—ts rulars and the rycheste emperours which in power and dignite riches renoume and glâ—tye doo excell and in theyr tymâ— rule the worlde accordynge as they liste Not the vnlerned only the rude barbarous but thoâ—â— also whyche in learnyng and maâ—ners be most instructe Not thâ— ourtrummyn and careful captiues but also the puissant conquâ—rers them seâ—fes Alexader a king most victoriouse by whose poweâ— and furiouse warres Asia with Europe was manfully subdued no man being able to resyst him coulde fynde no weapon to conquere deathe The notable mysedome of Salamon the depe leaâ— nynge of Aristotle nor of Galen coulde by any meane auoid deth The cuppes of Circe nor the enchauntmentes of Medea coulde repell the violence of death Cullye his eloquence could not moue him The riches of Crass us could not corrupt him He fauoured â—ot the beauty of fayre Absalone â—ether he spared the strenght of â—â—ronge Sampson Dne uyghte saith the poete tarieth for euery body and the way of death must â—ns be troden of al men Lyke as all the â—iarres that come from the â—â—st thoughe they be neuer so â—oodly and bright yet at the last â—ey go to the west and there arâ—â—rdynge to the diueriâ—te of their â—ircles some â—owly some spedely withdrawe them selfs out of our â—yghtieuen so al men which come from the east that is to say their â—atiuite into the world although they glyster and shyne here for a â—easen yet at the last they muste â—edes some rather some later acâ—ordyng to the duratione whiche they haue receyued of god fall 〈◊〉 the west of deathe depatte and withdrawe them selfes from the syght of men Therfore the wysâ— man Simonides at suche tyâ—â— as Pausanias a noble capitain desyryd to learne some good and fruytfull lesson bad hym remember that he was mortall Therfore also Philyp the king of Mâ—cedony wallowynge in worldely wealth and prosperite commaâ—â—ded his chaumberlayne that hâ— shulde euery day at his vprismâ— sadly repete these wordes Remiberking Philip forget not that thou art a man to mortalite subiecte Esar 45. All fleshe is grasse and euery man is the flowre of grasse the grasse shal be wythered and the flowre shal be dryed awaye The man sayth Iob that is borne 〈◊〉 a woman lyueth but a short tyâ—â— replenished with many miseries â—adeth as a floure and is worne away vanisshying as a shadowe â—wherfore not withoute a cause the lyfe of man is compared of â—uciane to a buble in the water â—of Pindarus to the shadow of a dreame of Eschilus to the shadowe of vaine smoke Cruely yf that death shulde chaunce but to a fewe and to the vnluckest we shuld seme to haue a iust cause he â—uely as I think you partly do to take deathe But seynge that â—â—e dothe as well knocke at the rich mans dore as at the poore at the happye mans doore as at the vnhappy at the strong maÌ„s dore as at the weake at the kynges â—owers as at the sheperdescotes whye shulde we not take well in â—orthe a thynge importynge suche necessitic Dowe vnreasonable is it for a man to take heuely his death more than his birthe consideringe that the one is appoynted for man as well as the other the one as commune as the other the one as necessarye as the other and of them bothe death is the better in beynge sory to dye we shall seme to lament in that oure lotte is mortall and that we be not aungels orequall wyth god Whyche is a greate poynte of folysshnes myxte wyth impyetye If we be troubled with suche as be verye calamities in dede to haue ii 02. iii. companions we count in a maâ—ner a comfort sufficiente Moche more we shoulde be conforted as touchynge death seynge that we haue not ii 02. iii. but all men of what estate or degre so euer they be of as companyons and partakers of the same yea euen the very sayntes theym selues and those that were highlye fauoured of God Moyses whych was admitted to the secretes and misteryes of God dyed Dauyd whome God pronounced to be a man after his hartes desyre dyed Ihon the euangelyste mooste tenderlye belouyd of his mayster died Ihon baptiste than whom by the sentence of Christe none greatter hath tysen among the chyldern of men died and not sayntes onelye but the dearelye beloued sonne of God Christ beyng both God and man Esai 54. a lambe mooste innocente and wythoute spotte that he myghte paye oure taunsome delyuer vs synfull wretches frome thraldome and pacyfye hys fathers wrothe was contente to dye the mooste ignomiouse deathe of the crosseâ— And shall we sinners that were begotten in syn borne in synne haue lyued in syn all the dayes of our lyues be agreued to put of these our vâ—le synful bodies Christ whan he was in the shape of god and thought it no robbetye to be egall with God made him selfe or no reputacioÌ„ taking vpon him the shape of a seruauÌ„t and became lyke an other man Phi. 3. and in apparell was founde as a man humbled hym selfe and became obediente vnto death that he might auaunce vs to the kingdome of his father and shall we beynge but wormes duste and clay be loth to dye whereby we maye enioy the same aduauncement Sisigambe the mother of Darius kynge of Persia for the very loue she bare toward Alexander for as much as he vsed hir somwhat gently in hir captiuite was wonderouse wyllyng of hyr owne accorde by death to folowe him after his deceasse ye euen to hell And shall we christians be sow to folowe Christe whiche in raptiuite hath reteynyd vs well nor euyll but brestinge vtterly at his bandes hath clearly delyuered vs Sisigambe vehemently desired to folow AlexaÌ„der whiche was hyr enemy in dede more than hyr frynde and shall we be vnwyllyng to folowe Christ which is our frinde most faithfull and assured She desyred to folowe hym whiche made hir poore and shall not we couet to
prisones I meane our bodies and to hate death as it were a venemous poison serpent seynge it is so frendlye a thinge inferring a great sea of coÌ„ modities pleasures seing it is only it the finisher of our filthy and painful emprisonment a consummation of our laboures and greuous warres and arriuyng at the safe haue nan ende of oure peregrynacyon a leynge away of an heuy bourdeÌ„ a terminarioÌ„ of all sicknes an euasion of all daungers a rerourne into oure countre an entrance into glow If we be wyse let vs be well content to dye and cherefully gyue a fayrewell to this myserable worlde continuallye vnquieted with troubles and troubled with vnquietnes subiecte to sundrye euyls and the false illusiones of vayne fortune For truly it hath moch more gall than hony moch more bytternes than swetenes The which thing is wel signified by this wyttye fable of Homere Iupiter sayth he syttynge in he uen and hauynge before hym ii great toÌ„nes the one of felicytie the other of myserie agaynst a lytle sponefull of happines powrethe out a greate ladlefull of vnhap Meanynge therby that fortune and misfortune amonge men do not egally part the stayke Eschiâ—us recontyng with him selfe the continuall tossyng and tormoyâ—ing of mens bodies and myndes â—ryeth out after this sorte Oh howe vniust be those men howe folyshe that hate death seinge it is a temedy moost present for all euyls and the chefest expeller of al anxieties Many of the infidels for this cause thought death of al thynges most to be desyred as it doth appere by the notable history of Cleobis and Bito by the maner of the ChraciaÌ„s by the Epi grams of Crates and suche lyke thinges How much more ought the same to be embraced of vs whiche be well assured by holye scripture of the immortalitie of the soule of a better lyfe to come ad that death is none other but a very enteraunce into that lyfe whiche is true parmanente and constante Let the wycked Saduceans whyche denye the resurrection of the flesshe take heuely their deathe For they looke for none other lyfe after this Lette vs whyche be sure that oure bodies shall aryse agayne freshlye renewed esteme deathe as a thynge mooste pleasaunte Let those whyche haue hadde no seole maister but Aristotle that affirmeth death of all terrible thinges to be mooste terrible feare death Let vs whiche haue learned of saynte Paule that to dye is a gayne That whether we lyue oâ— dye we be of the lorde And that Christ hath dyed that he myghte be rular bothe ouer the quycke the deade Hartely say with Dauyd Delyuer o lorde deliuer our soules oute of pryson that they maye confesse thy name Besydes a thousande incomniodities and displeasures of this presente slyperie lyfe This doth also accede that oure synnes dayly renewed augmented and encreased we more and more prouoke the lorde to ire And the innocencye of lyfe yf we haue anye rather than the whyche shoulde decaye saint Paule desyred to dye better sayeth he it is for me to dye then anye man shoulde euacuate my glorye is hoorely indaungered Therefore lette vs not loue the worlde for in deede it wyll not loue vs verye muche yf wee be true chrystians neyther the thinges that be therin or elles the charitie of the father caÌ„ not abide in vs. For al thinges in the world whiche is holy sette in malyce be other concupiscency of the flesh concupisceÌ„cy of the eyes or pride of lyfe To conclude vf that deth were onely an abolysher of worldly displeasures it were a thinge not vtterly to be abhorred But for as moche as with worldly miseries it putteth away those that be spirituall and further leadeth vs to eternall blessednes whye shulde we not moche wyssh for it couette and desire it Curtius the two Decii of rome affectinge the vaine glory of the world vowed them selues no man coÌ„maun dynge willyngly to deathe Ind shall we christians whereby we may attayne to the true and heauenly glory god commaunding and calling vs dye impaciently or shall we rather tolowynge the example of saint Paule wysshe for the dissolution of our bodies and to be with Christ or of Cato which was wont to say Oh that happy and pleasaunt daye whan it shal be my chaunce to leaue the colluuion of this lowsy worlde and come to their companye that inhabite the heaueÌ„s What thing in the worlde is of suche excellency that it may iustly so allure you being a wyse and as I take you a faythfull man that you shulde be loth to leaue it Riches Incer tain false and vayn the vse wher of is vanitie whiche shal not pro fyt you in the daye of obduccion and vengeance to be short verye smoke Frindes vntrusty dissem blers fooles inwhom is no helth euery man is is an hiporrite and wycked and euerye mouth hath spoken foolysshenes Parentes you shall haue a father in heauen whyche louethe and tendeteth you more than these earthly parentes doo Wyte brethren and thyldren you shall dwell with youre brother Christe that loueth and careth for you moche more than all those care whiche hathe spente not his moneye or other externe thynges for youre sake but his mooste precyouse bloude So muche hathe he estemed you so vehementelye hath he loued you before the begyunynge of the worlde yea and louethe you styll Pleasures you shall haue the presence of God whyche so farre passethe all other pleasures as the brightnes of the sonne excellethe the lyghte of a talowe candell Honoures Mayne and inconstant For all thyngrs here is vanitie Youre bodye A corruptible â—rysonne whyche aburdenethe â—he soule and depressethe the ense musynge on many thinges Frome the whyche prysonne the oule beynge the verye man it elfe for the bodye is but a case â—esprethe more to be delyuered han the prysonners frome their â—nprysonmente and chaynes And as feruentlye couytethe arâ—esse vnto god as the chaufed â—atte boylynge with heate desiâ—eth the swete flowynge water â—oure countrye A straunge â—ountry for so longe as we lyue â—ere we be straunge freme Christe here we haue no cytye â—ermanente but looke for one that is to come Here we be aliaÌ„tâ— as Dauyd sayd none otherwisâ— than was all oure forefathers aâ— biding in the reigne of the tyranâ— the deuyll that is to saye in the worlde beset with a thousand enâ— mies Fyrst the foule crokyd serpent hym selfe a fur of and nyghoy foyns and strokes with alâ— kyndes of weapoÌ„s neuer ceasseth endeuouringe to oppugne vs. The worlde disquieteth vs and laboureth styll to subuerte vs The flessh as moch as lyethe in hym couardly betrayeth vs and aideth busyly the foresayd enemâ— es No we pouerty no we riches and care of thinges gotten moâ— lest vs nyght and day with hoâ— many greuous siknesses be mâ—â— bodies vered what iniuriessclaâ— ders despites doo vsually greue vs No we we muste prepare out selues to fight with auarice and vuclen lines now with ire ambition and
for vs we thy redemed we thy bantshed men whome thou haste boughte agayne wyth thy precyouse bloude do crye Thou o lorde of healthe hope of all costes of the earthe a farre of and in the sea We do wauer in the troublous sourges thou mooste bountifull lorde beholde oure ieopardyes saue vs swete lord for thy names sake graunte vs that we maye so kepe a meane betwyxte Scylla and Charyboys that we maye eschewe both the daungets and happelyâ— come to the porte oure shyppe and oure marchaâ—â— dyse sate Let vs I say now and than all hate of death excluded muse some suche godly meditation earnestlye desyrynge of God not teporally to lyue but to dye not to continue here in banysshment among our enemies but to be delyuered and dwell in oure country with christ not to endure here in these dauÌ„gerouse warres but through death to come vnto peace moost pleasaunte yet pataduenture one scruple is lefte behynd that trobleth your coÌ„science and suffereth not your mynde as yet to be quiet You wyll say vnto me Syr I remember that amonge many thynges I harde you say that the soules of iust me be in the handes of god and the tormente of death shall not touch theÌ„ I am not iust no not so much as a dreame or a shadow of a iust maÌ„ but rather a syuner most mise rable which haue accustomedeuâ— from my yong age to heape vice vpon vice and with detestable transgression continually to exasperate my lorde god Wherfore the iudgemente of scripture and not without a cause troublethmy conscience feareth it condemneth it and pulleth it in peeces All offenses saith he shal be gathered to gether And all those that worke iniquitie Math. 1â— they shall be sente into aforuace of fyer where shall be mourninge and gnasshinge of teath Math 23 Agayne they whiche haue done well shall go into euerlastinge lyfe they that haue done â—uyll into euerlastynge fyer Nether aduouterers 1 cor 5. fornicatours tobbers conitous persons nor â—orshyppers of ymages with suche others shall snheryte the kyngedome of god This is the sentence of Goddes worde this repellyth me from his kingdome and frome paradise whereof you made-mentyon thys maketh me afrayde and wyth shame vtterly puttethe me backe this confoun dethe me and chasy the me cleane awaye Doutelesse you doâ— verye well in that you confesse youre owne vncleannes for yf that anye of vs shulde saye that we haue not offended Ion. 1 we shoulde deceyue our selues All men haue swarued and are made unprofuable neither is there any that doth good tom 3 no not one We haue wandered verelye all of vs as it were shepe euerye one after his owne waye Beynge seruauntes vnprofitable and by nature the chyldren of wroth â—ai 59. neyther is any mâ— good god onely excepte Math 19 Wherefore in his sight no man shal be able to iuâ—tify him selfe nor yet to abyde hym yf he obserue our imquities for in his syghte the very starres be not cleane but what than shall we beynge broughte to this iâ—rait cowardly dispaire God forbyd Well what shall we do Whether shall we flye Where is our refuge Let vs flye vnto chryste as vnto a suer sanctuary safe refuge and puissant defender Unto christe Howe dare we be so bolde Whose preceptes we haue neuer obeyed whose lawes we haue seldome or neuer kepte whome we haue disdayned to loue agayne not withstandynge that he hathe euer bene oure louer mooste faithfull and true He beynge full of mercye callethe vs vnto hym of hys owne accorde Come hyther to me saithe he all you that laboure and be loden with synne â—ath 11 and I shall refâ—esshe you Be we bolde therfore to sue to his mercy and of his holye oracles whiche are wrytten for our consolatione and learnyng let vs require comfort for they suche is the vertue of them can easely erecte mens mindestand quiet troubled consciences they as moost hoolesome medicines shall gyue vs presente health They shal pronounce mercye to the penitent synner and to the captyues pardon They shall declare vs to be no more vnder the rigor of the lawe but vnder grace and mercy They shal teach vs that god is pacyfyed and that oure syns be forgyuen vs for his sons sake You be frely iustified sayth Paule by grace throughe the redemption that is in Iesu Christ whome god hath set forth to be the optainer of mercy through faith in his bloude Rom. 3 to declare his righteousnes for the remission of synnes that are gone before in the suffraunce of god to declare his rightuousnes in this tyme that he maye be righteouse and the iustifier of hym whiche is of the faith of Iesus christ Ephe. 2. By grace as he saith to the Ephesians we be saued throughe faith and that not of oure selfes it is the gyft of god and that not of our workes lest any man shulde glory Wherfore seyng it is so that we be frely justified by faith in Christ Iesu we shall haue no iust cause to dispayre but rather to be at peace with god through christ by whome we haue entrauÌ„ce into this grace wherin we do stande Rom. 5 yea and to glory in the hope of the sonnes of god Scrypture saith not happy are those that synne not but happy whose imquities are forgyuen Yea and to hym whiche worketh not yet beleuynge in him that iustyfyeth the wycked Rom â— fayth is imputed to him for iustice according to the purpose of the grace of god Doutles yf that our iustificatid shulde depende of the innocencye of our owne lyues we shulde perish how many so euer we be But seynge that god whych is riche in mercy for the great loue the he hath loued vs with whaÌ„ me were dead by synne and hath quickened vs with christe and that not of oure deseruing Epâ—e 2. left any man shuld glotye but by the mere grace of god purchased by the bloude of christ whyche is made our redemption â—ure iusâ—â—yce our prudencye 1. Cor. 1 and anctificatyon why shuld we not peynge penytente and faythfull â—ayenge oure synnes vpon hys backe whiche hath taken awaye â—ure diseases and hathe caryed with hym oure infirmities Esal 53. and further puttynge him in remembraunce of his promyse made to synners both by hys prophetes and his apostles holdely callyng his mercye for his sonnes sake Specyally considering that he is moche more prone of his owne nature to forgyue than we be to aske forgeuenes Yea bycause that you do partelye mystruste him me thinke I shuld heatehun being somwhat angry swetely expostulate w e the after this sorte What nowe my â—ere chylde why ceaseth not thy spirite at the laste to be afflicted 〈◊〉 aâ— teâ— quod pulchrum Who doeste thou thynke that I 〈◊〉 Phalaris the tyraunt Manlius Saleuchê° or some cruel Sâ—ith or elles of mercies the rather and of all consolation the god 1. Cor. 1. long sufferyng and of muche mercyeâ—