w tstanding a desease of young boies yea litle Children so that ther is no man what so euer hee be that can be assured to be exempt from the euilles of others what soeuer they be But all that one suffreth an other may suffer y e same also To this apperteineth all the histories and tragedies of all worldes and all the complaintê of this worlde And to this appertaineth also that some doo obââ¦rue more then 3. C. names of mala ââ¦es by the whiche the humain body ââ¦ay be tormented Now if there be ãâ¦ã many maladies how many thinke ââ¦e that there bee of other infortune ââ¦f goodes freendes and finally of the ââ¦pirit onely whiche is the principall ââ¦nd subiect to all euelles and the oneââ¦y retract of sorow and misery Now ââ¦he force and feeling of these euilles ââ¦roweth so muche the more as the ââ¦ate is honorable which engendreth ââ¦t all houres to feare pouerty sicknes ignomini and all other aduersities whiche may come sudainlye in an houre as all thingê hange as it were by a thred like as it were the knife of Denis the tiraunt whiche he hung ouer the hed of his hoste And what soeuer happeneth not of these thingê may be esteemed as cleerly gotten and a great comforte to the euill whiche is present So that wee ought to say with Jeremy This com meth by the great mercye of God that we be not vtterly coÌsumed For whiche soeuer of these is not come vpon vs is for that the hand of the Lorde hathe kept it from vs the whiche enuironeth vs on euery side and defeÌdeth vs so strongly that Sathan and his euilles complaine that they be so letted and preuented as it is shewed in Job wherby we se how muche we are bound to loue y e Lorde as often as none of these come vpon vs and also for that the celestiall Father is so wel affectioned toward vs admonishing vs by this onely preseÌt euel to consider how many euels be neer adioyning to vs whiche might take vs if he did not let them as if he should say to vs. Sathan with his confusion of euelles dooth serche thee desiring to fanne thee but I haue blind folde the sea and haue said to it Thy roring waues shall not passe nor ouerflowe but hetherto and shall be broken and consumed as it is said in Job the. 38. Chap. But when none ââ¦f these thingê come to vs as when ââ¦od willeth so to be yet at y e least he ãâ¦ã at is called the greatest of all terriââ¦e thingê that is death faileth not ãâ¦ã come and no thing more incerââ¦aine then the houre of death And ââ¦ruly this euel is so great that we se ââ¦any men that had rather liue with ââ¦ll these aforesaid euilles and misery ââ¦s then ones to dy end all this misery And the scripture also bringeth ââ¦s to this onely y t is feare saying Be mindeful of the end thou shalt ââ¦ot sin Let vs wel remember our selues how many Meditations haue bene made how many meanes hath bene inuented how many bookê composed how many remedyes serched for to returne man from his sinne to rendre the worlde contemptible to moderate the passions and euelles to comfort the afflicted neuerthelesse of necessity death once must come Theris no man whiche desireth not rather to suffer if it might bee all these euils mo sorowes miseryes to auoid death The saintes feared death Jesus Christe him selfe had it in suche horror that his soule was heauy yea so heauy that droppes of bloud dropped from his moste holy body insomuche that our good and merciful God sheweth that there is no euill in the whiche is more neede to comfort the feble and weak then in this euil as is to be seen heereafter As now all these thingê be common too all men as be also the benifites of helth commen in the same euilles to them Moreouer the christians haue a new and needful cause to haue in horrour and too feare the euel to come the whiche neuerthelesse dooth surmount all the euelles afore said whiche is that saint Paul deseribeth in the. 10. Chapiter of the. 1. to the Corinthians saying He that standeth let him take heed that hee fall not The way is helding and the path slippery our enemy is so puissaunt yea armed with our owne proper force and strength that is to say with our own fleshe and with all oure wicked affections garnished with a numbre of worldly armures hauing the voluptnous delites and plesures on the righthand and many wicked willes and desires on the left hand beside wicked carnall concupiscence with the whiche he is garnished and he hauing suche boldnes to noy to deceiue and destroy vs in a thousand sacions and waies We liue so that we be not assured of our good purposes nor ententes not the minute of an houre Saint Ciprian reciteth many like thinges in his booke of mortality and she with that we must think vpon death as that that commeth sudenly to dispatche these euelles Now this commeth customably to those that consider diligently in their mindes these infinit daungers of hell hauing their hartes firm constant We se that often times they desire to be losed out of this prison of the body despising life and death that is to say all these aforesaid euilles to the ende to bee deliuered from this burden of sinne in the whiche they be in as wee haue said in the first speculation and into whiche they may fall into where of wee wil heerafter speake And so these two reasons be moste true not onely to desire the death but also to dispise all the euils and more stroÌgly to beare easely one only euel If the Lord doth so graciously moue any man as it is verely a gift of God to be moued with these thinges for he that is a right Christian dooth not onely desire to be sick but also to dy seeing him self and feeling to be in sinne when he is in helth and also seeing him self at euery houre ready too fall into greater and a greater number of euilles and sinnes and to do without ceassing thingê contrary to the wil of his celestiall Father ââ¦hiche is so louing Saint Paul bee ⪠ââ¦g moued with suche a burning deââ¦re after he had complained that he ââ¦ould not finishe the good that hee ââ¦ould doo but to doo the euil he would ââ¦ot maketh an exclamation saying ãâ¦ã miserable that I am who shall deââ¦iuer me from this body of death Thankes and praise to God by Jesus Christe he that preferreth this euel of sinne and miserable life before the euell of death loueth not greatly God his father seeing that God hath ordeined the death to this end to make vs an end of this euill and misery of sinne and that death should be a minister of life and rightâeousnesse as shall be seen heerafter ¶ The third Chapiter or third consideration whiche is the euel passed ⪠or behinde vs. IN
this euell shineth moÌste excellently and aboue the others the great bountifulnes mercy of God our father mighty to comfort vs in all our anguithes and sorowes For there is not one of vs all that shall feele the hand of God more presently vpon him then when he calleth to memory the yeeres of his life past Saint Augustine saith if the choice were geuen to a man to dy or to returne againe to his first life he would rather choose the death seeing so many euilles and so great daungers that he hath passed and with how great difficulty and pain The whiche sentence is true if it be well considered For as we may se heere how often times that man without his own endeuour without any care yea with out and against his own desire hath doone and suffred many thinges of whiche if he had taken councell before they were done or that he did take councel that after the wurk being finished he was constrained and abasshed in him selfe and to say Too what purpose are these thinges happened to me or how are they come to passe contrary to my entent and thought or that I haue purposed far other wise So that this prouerbe is true Man purposeth and God disposeth That is to say he dooth it otherwise and clean contrary to that maÌ hath purposed So that if we had but onely this to beholde we can not deny but our operations oure life and our actes to be gouerned by the counsaile and bountifull puissaunce of God not by our owne prudence Heer wee may see how often times God hath bene w t vs when we saw him not nor felt him and how veritable it is that SaiÌt Peter hath said That the mercifull God hath care for vs all Wherefore if wee had nother bookes nor preaching yet our owne liues caried and led thorow so many euelles and daungers would shew vs sufficiently the deuine bountifulnes of God is very neer vs as though he had borne and kept vs in his bosome without our deliberation and without any feeling of vs in any thingê as saith Moises in DeuteronominuÌ 32 Chap. The Lord hath maiÌteined and defended him as the apple of an eye Hee hath led him ouer all and borne him vpon his shoulders And froÌ thence commeth these exhortations whiche be conteined in the Psalmes I haue remembred the daies past I haue meditatid all thy woorkes and I haue thought vpon the woorkes of thy handes I doo remembre all the meruailes whiche haue beene from the beginning I haue bene mindefull of thy iudgementê and haue bene comforted Now these thingê and all other like tend to this end that we may know this that God hathe bene euen then present with vs when we thought not of him and specially when it semed he was absent from vs for hee that hathe receiued vs into his protection without vs yea in so many necessities yea in small thingê and yet while it seemed that he had forsaken and left vs neuertheles he hath not throwen vs of as it is said in Esay I haue forsaken thee for a litle time but I will gather thee againe in my great mercy And let vs ioyn this to it Who is it that hath had care for vs in so many nightes while wee haue slept Who hath cared for vs so ofteÌ and so many times as we haue felt our selues greeued when wee wandred about in our owne folies and haue doone numbers of thinges in the whiche wee haue not had respect to our selues or since what time haue we had care or taking charge of our selues When the auaritius man is in care and study to gather great heapes of mony hee dooth diligently and earnestly study and care to seek and heap vp together Also seeing how all our care wil wee or nil we retorneth to God onely and that we be scarsly at any time left to our owne councelles And yet God dooth this onely to instruct vs and to learne vs to reknowledge his great bountifulnes and that sometime we may vnderstand how great difference there is betweene his care and oures By this meanes it happeneth that sumtime he permitteth that we be assailed with some light euil making as though he cared not for vs but truely there is neither day night nor houre but he careth for vs not withstanding yet he letteth and stoppeth that all the euelles whiche bee neere vs come not all at once to tempt vs and proue vs as his deere and welbeloued Children to learne vs to commit all our care to him and to call to remembraunce our life past and considre how muche our care and study is vnprofitable and impuissaunt What doo we profit or what may we profit our selues in all âur life Beholde we can not heale a âittle hurt on our legge or finger no âot in a good space Wherefore doo wee torment our selâes then in such great anxiety and âorow at the pricke of one euell or âaunger And wherefore doo wee not âommit to our good God the care of âs seeing hee hath chastesed vs by âo many miseryes and euilles and âath preserued vs without our dilygence yea and also our life We can wel witnes the same to knowe these thinges is to knowe the woorkes of God to meditate therin is to be coÌâorted but those that bee ignoraunt ân those thinges fall into this inconâenieÌce of whom it spoken in the. 27. Psalme saying Because they haue âot vnderstand nor knowen the wurkes of God nor the wurkes of his handes thou shalt destroy them and not build them vp For those whiche doo not commit vnto God their care âea in smal pointes be very vnkinde for all the care that God hath had for them in all their life ¶ The fourth Chapiter of the fourth consideration whiche is the euel or misery vnder vs. HEtherto we haue seene no other thing in all the euilles and miseries whiche we suffer but the goodnes of God is so fauourable and so great that among so many euelles with the whiche we be enuironed in this worlde and be wholy emprisoned in the same yea they bee scarcely permitted to assail vs very seldome so that what soeuer euel or misery it be whiche dooth presently assail vs yet neuertheles it is an aduertisement of a certaine great gain or great goodnes y t God wil honour vs with all when hee dooth not suffer that we be oppressed with the multitude of euels in the whiche we be in For what a benefite is it of God that when one is tempted with a number of miseries and troubles and yet is scant touched with one Yea it is meruail that he is not hurt of all yea and a grace that he is not stricken and ouercome vtterly The first euel that is vnder vs is death the secoÌd is hel For if we consider the horrible death of others by the whiche the wicked bee punished we shall see easely what a gaine and benefite it is not to suffer that
Apostle Who wil not be astonied at these wurdê of the Apostle wherby he declareth openly that those whiche bee not corrected and chastised of God bee not the children of God But to be more strongly comforted in this text let vs consider that those whiche bee chastysed by the hand of God be his welbeloued and dear children and that they be garnished and armed with the coÌmunion of all the faithful saintê and that it is not they alone that doo suffer And truly this meditation shall moderate our paines and torment in our correction But heere let vs not trouble our selues in that one dooth suffer thinges lesse greeuous the other more hard for temptation is geuen to euery man by measure and not aboue his strength as it is said in the .79 Psalme Thou hast fed vs with the bread of teares and hast geuen vs to drink of teares by measure Saint Paule saith also God is faithful whiche permitteth not that ye bee temptid and afflicted aboue your strength but shall deliuer you in your temptations that ye may suffer and beare it and in that y e one dooth feele or taste moste greef there hath hee moste frute and help of God in suche wise that it should see me rather to bee an inequality of passions then otherwise For Saint John Baptist whiche was miserably beheaded by Herod may it not make vs all astonied that suche a great excellent personage as hath not beene one emong those that are borne of women so great the singuler freend of y e spouse christ forerunner of the Sonne of God greter then all the Prophettes neuertheles was not put to death by publike sentence nor is not accused of malice or enuy as was Jesê° Christe nor yet because of the people but for the loue of a dauncer the daughter of an adulteresse and in prison this shamefull death of this holy person and his life taken away so vilainly âud of so wicked a maner beeing in âhe handes of suche a moste poisoned â abhominable adulterer this ought at the least for to mitigate our euellê and all our afflictions But where was God then whiche might haue seen all these thingê Or where was the Lorde Jesus now whiche hearing these thinges and hath fained to dissemble or not to heare them This holy prophet and wurthy man is perished as though it had bene vnknoweÌ to God to man to all other creatures What suffer we wherin we may reioice or more aptly too speak wherein wee be not confounded if wee make comparison of our suffringes with his death Wel now where shall wee become if wee wâl nothing suffer seeing so great and excellellent personages haue suffered and dispised the death so valiantly the whiche they haue not deserued and their bodyes to be sette for the as a mocking stock to their enemies after their death as it is said by Jeremy Beholde these that are not condemned to drink of the cup doo drink thereof and shalt than continew Innocent Thou shalt not continew Innocent except y u drink therof Wee rede of a certain Hermite that complained whiche had bene sick almoste all his life felt him self wel one yeere to gether hee was greatly troublid and sorowful in his minde and complained that GOD had vtterly forgotten him and had refused to geue him his grace Somuche is necessary vnto helth the correction of the Lord to all Christians Now we may see that it whiche we suffer is lesse then nothing if we consider the Prisons Manacles Irons Fyer wilde beastes and other infinite number of tormentes that the Saintes haue sufferid Or elles if we wil way the temptations of those that suffer presently with vs in this life so many persecutions ãâ¦ã greuous temptations of the deuel ãâ¦ã their conscience for there be maây of those y t suffer inwardly thingê âore greuous more sharp then doo âe aswel in sprit as in body Some âoo vse to say heere thus I may laâent for my passions and afflictioÌs âay not be compared to those of the âaintes because I am a sinner and âot wurthy to be compared to them They haue sufferid for innocency â for my sinnes And therefore it is âo meruail though they sufferid ioyfully all these thinges Verely this is a wurd of great folly For if thou suffer for thy sinnes thou oughtest to reioice for as muche as thy sinnes are purgid The saintes them selues were they not sinners But thou fea rest least thou be like Herode or the euel theefe on the crosse no thou art not if thou be patient For what difference was there between the two theeues or what did iudge the one to be good and the other euell but patience thorow faith But thou art a sââner wel the theefe was a sinner but patience hath brought him this glory that he is righteous and holy also thou doo the like for thou maist not suffer but ether for thy sinnes or for righteousnes Bothe these passioÌs ãâ¦ã sanctifie and render a man blessed if a man doo embrase them wherfore now restith no excuse Moreouer so soone as thou hast confessed vnfainedly that thou sufferest iustly for thy sinnes and of good right thou art then iust and holy euen as the good theef was made iust and holy For the confession of sin proceading from faith iustifieth and sanctifieth and in this maner as soone as thou hast made this confession then thou sufferist no more for thy sinnes but for innocency for the righteous suffreth not but innocently Now thou art made righteous by the confession of thy suffringes and passion and thorow the confession of thy sinnes and therfore thy suffering is iustly âf good right compared to the suffering of the saintes as thy faith may âe iustly and of good right compared âo the faith of the saintes for all had âne confession of sinnes all had one âaith all had one passion or suffering âf euelles all the saintes communicate together trewly in all and by all ând ouer all ¶ The seuenth Chapiter of the seuenth consideration which is the euel or misery aboue vs. FInally we must lift vp ouâ hartes on hy and ascend vp to y e mountain of mirre to the spouse This mountaine is the Sonne of God Jesus Christe crucified hed of all the faithful saintes Prince of all those that suffer of whom many haue written notable thinges and altogether hath writteÌ all that ought to be written and the memory of the same is recommended to the churche where it is said Set me for a signe in thy hart as a butte or mark vpon thine arme The blood of the lamb sprinklid vpon the entre of the houses staied the aungel froÌ striking And likewise the spouse is praised because her heares bee as the purple of the king that is to say her meditation is redde by the remembraunce of Jesus Christ This is the wood that Moises cast by commaundement into the waters of marah that is
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 coÌmaunded 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 falliÌg 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 traÌsported 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 coÌmeth 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 coÌmaundement 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 engeÌdred 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 SoÌne 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
and all without sinne and whâ he shal be yet in any sinne the sinne shall not greene him but bee perdâned because of y e insuperable righteousnes of the Lord Jesus the whiche dooth as it were swalow vp all our sinnes ⪠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 coÌtained 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 coÌsolation as dooth a good conscience fo 28. b. line 9 AfflictioÌs 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 afflictioÌs 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 ⪠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 ⪠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 ââ 18. b. li. 4 Euelles of the soule bee worse then the euelles of the body fo 36. a li. 5. Eâample 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 âexed 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 ââ 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 Baptâââ 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 sââââing 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 â ¶ Faults escaped in y e printig Leaf âde line fault correction 11 1 11. it spoken it is spoken 14 1 21. same of the. sea saÌd of the sea 1â 2 25. the the euelles the euelles 28 1 24. riches abuÌdaÌce riches â abundance 31 1 â yea yet 50 2 ãâã albeit also 51 2 ãâã reâoice reioice ⧠Imprinted at London at the Long Sâ⦠adioining vnto Sainct Mildreds Churche in the Pultrieê by John Alde Ro. 15. Ro. 11 âª