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
thy most louynge brother and aduotate Christ Esa that washed the from thy synnes in his bloude 20. 8. hathe purchased continually prayenge for the. Hast thou not herde how mercyfull I shewed my selfe to Dauid to the Niniuites and Athab Do â—agoalen to the these the publican and other innumetable why doest thou not open the eramples of them as a table or glasse wherin thou mayst well lâ—athe how exorable I am hoâ—redy I willyng to forgyue swordâ— der with thy selfe how heynow fautes I haue pardoned them theft adultery mirrder â—olatry 〈◊〉 what not 〈…〉 Bâ— to therfore be oâ— good there lyfte vp thyne â—yrs mistrust me no leÌ„ger turne to me a thou shalt be saued coÌ„mend thy syyrâ—â— into my haÌ„des Esa â—â— the prinâ—â— of this world shal haue nothyng to do w e the for by me the god of truth thou art truely rebemed Whan so euer deadly dispayre shall trouble thy conscience set this oration before thyne eyes Which is nothing els in dede but gods owne word written by his most holy prophetes apostles finally the art so tost troubled that it shuld seme that god had clene forgâ—t the. â—eade the. 49. of Esal where thou shalt fynde these wordes â—ioÌ„ said he meaneth gods elect the lord hath lefte me the lord hath also forgot me Can the nother forgete her infante not pitye the chyld she hath hrought forth But whether she can or no. I can not a Sion forget the. Aâ—â—as howe shuld he forgette them that beleue in hym with whome as it semeth by his owne wordes he suffereth What soreuer is done to one of these litle ones whâ—the belene in me the same is done unto me Math. 25. Be that toutheth you toucheth the very ball of myne eye Zacha. 2. And this shuld be no litle coÌ„solatioÌ„ for the faithfull seinge the they haue god him self as coÌ„panion partakes of their sorowes for all our afflittioÌ„s grefes of the mind let vs require remedies of gods word which without fayle caÌ„ mitigate alâ—ynsnes that orcupie the harâ—â— of them whiche beleue in hym Wherfore it is not bayne thaâ— Christ saith in the gospell comâ—â— vnto me all ye that laboure anâ— be looden and I shall refresâ—â— you Neyther withoute a caust that Dauyd whiche hadde 〈◊〉 experyence of the comfort teceyued of goddes worâ—e sayd thâ—â— Do we swete be thy mordes 〈◊〉 Lorde to my Iawes mort delâ—tynge my tayste than the honcombe What so euer is written it is written for out learnyng 〈◊〉 by patience and comforte of scrâ—â—tures we may haue hope Rom. â— By this you maye gather the ouâ—â— coÌ„forte is to be requyred of scripture beleue me though the moâ—â— heynous waues and tempesteâ— of this see the world be raised by thretening drownyng to Peter â—â—ippe Yet if it be fastened with â—anchor of gods word well they may moue it but ouerwhelme it they caÌ„ not And among all other â—et us haue in mynde those scriptures wherin we be ascerteyned that our bodies after this commune death shal rise agayn won â—erfully glorifed by the same power that formed theÌ„ fyrst Chose also wherein the eternall felicitie that shal be gyuen to all theÌ„ whâ—the after the erample of Christst suffer aduersities and ouercome the deuyl the worlde with theirs â—s promised for they shal abounâ—auntly comforte the beleuynge people Lo sayth the lord mentionyng the resurrection and reunynge of oure bodies I wyll put breth into you and you shall be quyckened I will gyue you synnowes and couer youâ— with flessh and skynne I will put into you a spirite and you shall lyue and know that I am the lord Eze. 37. We loke for Iesu christ our sauâ—â— our whiche shall transâ—igurate oure vile bodies coÌ„ forme them to his glorious body by the same vertue wherwith he is hable to subdue al thynges Phiâ— Doutles like as a grane of wheat so men in the gronud is fyrst putrified brought as into a thing of noughtryet after the springeth bpfresshly with a goodlier fourme than he had before So maÌ„s body sowen in the grouÌ„d after this temporal life is first corrupted 〈◊〉 in maner brought to nothing yet at the last by his power which did create al thinges of nothinge iâ— shal rise againe with a fourme of much more excellencye then euer was the first Though this things be wonderful yet intredible it is not for he the was able to make all the world with his creaturs of nothing must nedes be able to make our bodies againe of fresh of some thynge for the matter of â—ur bodyes shal euer temayne in grasse wormes duste stones or some other forme euen to the last â—ay And than surely euen as La â—arus christ wherof we be memâ—res therfore must nedes at the â—ast rise with him being our heaue â—as resuscitate from their slept so I may cal this corporal deth â—n lyke case shall the bodyes of all men some into the resurrectiâ— of tudgement some of lyfe But this word slept frâ—nd â—râ—ane bringeth me in remeÌ„brauÌ„ce of a quest toÌ„ which you moued to â—e at our last beinge together or as much as I coulde not thaÌ„ for lacke of opportunite connuenâ—ently gyue you an aunswer by these letters you shall know my mynd howbeit very brefly for I purpose to deferre the reasoning of the matter to our neâ—t metting Youre question was whether that the soule of man after this temorall death slepeth as doth the body voyd both of paine anâ— pleasure vnto the day of iudgement or no I aunswere that it is as muche agaynst the nature of the soule to slepe as it is agaynst the nature of the sonne to be a darke body or of the fyre to be with out heate The soule of man beynge an heauenly spirite is sâ—lyuelyke and constant so strongâ— and vigilant a substaunce that naturaly it can not but perpetually perseuer in operatioÌ„ for of his owne nature it is a very opâ—ration and motion it selfe which neuer ceaseth but lyke as the sonne whiche maye so euer he is moued shyneth and inflammeth wherof Phaeton as we reade in the poetes hadde a sufficiente proffe so the soule of man whether so euer it is brought lyueth and moueth continually Yea though the body whiche of nature is grosse and drousy be oppressed with stepe yet the soule is styll occupied in the memorye in the intellection or in other of the more excellent powers as by drcames euery man mayese Muche lesse can it slept whan it is cleane deliuered from the stug gysâ—he bodye Therfore as the body slepeth so the soule can not for as much as it is a substaunce accommodate to continuall mouyng and can not be wery Truely the error of them is great which perswade them selfes thaâ— the soule seperate from hte body shall slepe vnto the last day and this errour is olde and was confuted by Drigen other of his tyme. Neyther was it euer synce receaued into the
churche vnto suche tyme as the Anabaptistes a pestilent kynde of men whose madnesse is execrable broughte it of late dayes into the worldâ— againe But as all other of their opinions be peruerse abhorring from the trueth and deuelysshe so is this Declarynge his patroues not to be taught in Christes scoole but in Galens rather whiche affyrmeth the deathe of the soule necessarylye to followe the death of the bodye But leuyng the vayne fantasyes of the boting Anabaptistes let vs gyue eare to gods worde It is wrytten Ecclesia 12. The puste shall returue to his earthe frome whense it came and the spirite to God whiche gaue it Where I hope he shal be so farre frome deathe and slepe that he shall lyue delyted with Ioyes vnspeakeable He that heareth any words sayeth Christe and beleueth in hym whiche sent me hathe lyfe euerlastynge and he shall not comme into condemnation but he shal passe from death to lyfe Iohn 5. Marke that he sayeth not frome death to slepe but from death to lyfe The parable in the. 16. of Luke doth well improue theyr false opinion Where it is written that Lazatus after his deathe vsed Ioye and gladnesse On the other parte that the ryche gluttou was greued and tormented If the soules of men should slepe as the Anabaptystes sayâ— neyther shoulde any Ioye haue ben attributed to Lazarus nor to the glutton punysshement What wyll they saye to these wordes whiche Christe spoke to the these This day thou shalt be with me in paradyse Wyll they make vs beleue that Paradyse is a dormitorte or a place to slept in In cast it be a manne wolde thinke that christ is or was ones a stepe therin for he sayth thou shalt be with me in paradise Sâ— Paule was tapt 2. cor 12. into paradyse there dyd heare wordes which a man may not lawefully speake These wordes he hearde not with the eares of his bodye for it laye prostrate on the grouÌ„d Actu 9. But of the soule whiche part of Paule was rauysshed in â—o paradise where he dyd heare and se misteries Therfore I can not beleue that paradyse is a sleâ—inge place seynge that Paule was so occupied there in heryng of secretes Moreouer where as saynt Paule defired to dye and to be with Christe me thinke he shoulde rather haue wisshed for the prorogatioÌ„ of his lyfe it that the soule shuld continually slept to the last daye for in this morld after a sorte we haue the fruition of god as thoughe it were by a glasse as saint Paule him selfe teacheth But after this lyfe yf the opinions of the Anabaptistes be true we shal haue no fruition of god at all ercepte it be through dreames vuto the daye of iudgement Therefore faynt Paules wysshe if we creâ—â—t these antechristes must nedes seme to be soolyshe The lorde sayth that he is the god of AbrahaÌ„ the god of Isaac the god of Iacob not the god of the deade but of the 〈◊〉 uynge Betwyrte the deade and the Anabaptistes slepers I sâ— no difference If saule hadde ben taughte by anys of the oldâ— prophetes that the soules of men shoulde slepe he wolde not haue gone about so busely to haue caâ— sedvp Samuel We rede 1. Pet. 1 that Chryste wente in spyrite and preached vnto the spyrites whiche were in pryson and were disobebyente ones whan the lenytis of God was loked for in the dayes of Noe. Agayne in the fourthe of the same epystle that the gospell was preached vnto the deade By the whiche testymonye what is mente but thatthe soules of the dead didde scle the vertue of chrystes death whiche they coulde not haue bone in case they hadde slepte accordynge to the Anabaptistes dreame Therfore I saye beleue not these false deceyuours whiche endeuour not oncly to pcrswade the slepc of soules but also to euacuate the resurrcction of the deade and so to abolysshe an article of our fayth to make oure religion vayne And hereafter whan you shall readde or heare any such scriptures as is a parte of the fourthe chapyter of the fyrste epistle to the ThessoloniaÌ„s where is mencyned the slepe of the deade asscribe it to the bodies which in dede shall slepe to the daye of iugement and than shal arise agayne the soules toy ned to them and awake froÌ„ theyâ— slepe vndoutedly Therfore saith Iob I knowe that my redemeâ— doth lyue and in the last daye I shall ryse frome the earth and in my flesshe shall se my sauyoure Iob. 19. O that happy and mery laste daye at the lest to the faythfull whan christe by his coucnaunte shall graunt vnto theim whiche shall ouercome and kepe his workes euen to the ende that they may ascende and syt in seat with hym as he hathe ascended and sytteth in throne with his father Apo. 2. 3. where so ro we shall be turned into gladnes that no mâ—Ì„ shall take frtome them Then as writeth Esai They whiche be redemed shall returne and comme into Syon praysyng the Lords and eternall merynes shall be ouer theyr heades they shall obseyne myrthe and solace sorowe and waylynge shall be vtterlye vanquished 51. Than the Sonne shall no more gyue them lyghte nor the moone discusse the darke nes for them but the Lorde our god shall be theyr lyghte anb comforte continuall 60. Than dout ye not be we only constant here in the loue and faith of god we shall haue for earthly powertye heauenly ryches for hunger and thurste saturitie of the pleasaunt presene of god for bondage liberte for sickenes health for death lye euerlastynge For this tyme frende Urbane I shall desyre you to take this poore letter how so euer it be in good worthe and hereafter if it shall please god to call me to a more quiet lyuyng as ye knowe I am yet compelled necessarilyâ— to besto we in maner all my tyme and studye in teachynge of yonâ—â— scollets I wyll write to you more largely of this argument and peraduenture God the auctor of all good thinges gyuynge me grace more learnedly Thus fare you wel at Orforde the rd daye of Marche FINIS ¶ Prynted at London in Aldersgate strete by IohnÌ„ Herford ANNO. 1546. Gaudete in domino semper Philip. 4. Tristicia seculi mortem operatutâ— 2 Corinth 7. ¶ A swete consolatioÌ„ and the second boke of the troubled mans medicine made and pronounced by Wyllyam Hugh to his frynd lying on his death bedde Watche for ye knowe no day nor houre Math. 25. Certius est ê™ mors ê™ mors incertius est nil If ye lyst to lerne wyliyngly to dye And that semeth dredefull death to desire Reade this briefe boke the doctrine therof try But death shal not be dredful to the godly wise ¶ To the ryght Worshypfull and his singular good ladâ— and may stres lady Deny hyrhumble feruaunte wyllyam hughe wysshethe health YF that happiâ—â— right worshypfull and my sâ—â— gular good â—â—-dy may happâ—â— to the estate aâ—â— condition of seruauntes amoâ—â— the happiest
other thing is it for vschristians to morne at the death of our frendes than to gyue an occasion to the infideles to reprehende and accuse vs for as moch as we do deny the thing in dede that we do professe with our mouthes For in wordes we saye that the soule of man is immortal and that there is an other lyfe better than this In our mor nynge we seme to shewe our selnes to be of an other opinion What profitte is it I praye you to pronounce vertue in wordes and in deedes to destroye the truthe Saynt Paule dothe improue and blame them whiche be heauy in the departure of their fryndes sayenge I wolde not haue you ignoraunt O brethern as touchynge them that slepe That ye be not sadde as other that haue no hope As who sayth it belongethe to them to wepâ— and be sory at the deathe of their frendes whyche haue no hope of an other lyfe to come and not to vs whyche beseue that oure soules be immortall and that oure bodyes shall aryse agayne Moorne no more for him therfore but prepare and make redy youre selfes to folowe hym lyuyng vertuousely for that ye knowe no daye nor houre No we to you againe my frend se that you be merye in god and let not thys shorte afflyccion of your bodye disquiet your mynde But sause it rather and make it pleasauÌ„t with the hope of euerlasting blyssednes Reinembryinge that is you shal be quickely delyuered from this sycknes so you shal no more hereafter be subiect to any sorowes paines or pensifenes It that daye be to the faithful whamens bodies made lyke to the body of christ shal inhabite the king dome whiche god hath prepated for those that feare him before the begynnyng of the world 〈◊〉 here they shal haue ioy and euerlastinge merines Where as they being lyke to the aungels of god shall shyne as the sonne in the kyngedome of they father At the laste swere frende for as moche as I haue declared vnto you that all men muste dye and whan it shall please god Further that in dieng we do no other but as all the saintes yea and Chrysle hym selfe hathe doone wyth whom we shal ryse agayne And that deathe is but a due repayenge of thynges that was for a tyme liberallye lente vs to the earth our bodies and oure soules to God ours moost bountifull father That nothynge here is of such excellency that it shoulde allure a wyse man and hym that hopeth of an other lyfe to come longe to tarye with it that good men haue euer deâ—â—red to dye to be with god For as much as death is the ende of all myseries the vanysher of al sorowes and an entraunce into perpetuall blysse Further in that I haue declared vnto you whether you shall go and what you shal haue after this life And that god mooste merryfully hath forgyuen you your synnes for that you be repentaunt and faythfull And the he wyl prouyde for yours yf they feare him as wel or better than he dyd in your dayes Fynally that this bodye of youres shall tise againe from the earth gloriousely in the laste daye throughe his power that gaue him his firsh fashione quiete your mynde and prepare your selfe as dothe the swanne with songe of harte and pleasure to dye and to the accomplyshment of gods wyll and all teare of death excluded Thinke onely of immortalitie beyng willyng and glad to depart heuse to god that calleth you The whiche thynge as the seruauntes of god shulde alwayes he redy to doo so at this tyme moost ready For as moch as this miserable world be sette with the horrible tempestes stormes and troublesome whorle wyndes of all kyndes of euyll be gynneth to decaye Moreouer as greuous thinges haue all redye chaunsed to nations so more greuouse thynges are to be loked for in that synne dayly encreaseth among men more and more prouâ— kynge the fust ire of god Where sore I caÌ„ not but thinke it a great game quickly to departet hense If the postes of the house were puâ—trfied and the tremblynge toufe shuld threaten ruyne to be at haÌ„d wolde you not being in health de parte with all spede Yf that a troublesome and stormy tempest wdenly risen on the sea shoulde threaten playne shypwrake and vrownynge of you and your company wolde you not make haste to the porte Lo the world decaieth and the ende of thinges threa teneth playne fallynge downe Ind shall not you giue thankes to god and for your owne parte be gladde that you shall be delyuered in tyme from suche ruines plages and tempestes as hange ouer the heades of men Thynke swete freude I beseche you and thynke againe that 2o longe aâ— we be here we be very strauÌ„gersâ— And that we ought cheifly to embrace that houre whiche shall apoynt euery one of vs to his own house and testore vs delyuereâ— from all suars of the worlâ—e to paradise and the heauenly kingdome Who beynge in a straunge country wyl not couyt to returne to his owne couÌ„try Who sayling to wardes his frendes will noâ— couyt a quycke and prospcrouse wynde that he may the rather embrace his welbeloued we counte paradiseoure countre the Patci arches to be oure parentes and frindes why than doo we not fee uently desyre spdely to se the patriarches and paradise where a greate companye of our frendes loketh for vs and a wonderfull number of our parentes brethren and systers tarieth for vs beyng suer of their immortalits and wisshynge that we had the same At the syght and metyng of these oh howe greate gladnes shall happen bothe to vs and them Dome great pleasure of the heauenlye kyngdome Withoute feare of deathe and with the eternitie of lyfe Dow hyghe and perpetuall â—elicite there is the gloriouse coÌ„pany of the apostles there is the laudable number of the gladde prophyetes there is thinumerable hoste of martires crowned and triumphynge with the victorie of there sirifes and passioÌ„s There be the virgms whiche haue broken the concupiscencie of theyr flesshe with the sâ—renght of continencye There be the mercyiul en ioynge theire rewardes whiche by fedynge the pore and helping the nedy haue wrought the wokes of iustice andkeping the coâ—maundemeâ—tes of god haue traÌ„â—ferred their erthly patrimonteâ— into heauenly treasures this tâ— the ioyouse companie to this nâ— earthly company is to be compated to him whiche hathe boughtâ— you a place in this company with the price of his bloude I do betake you Committee your selfe to hys handes for he shall neuer fayle you Fayre well Preciouse in the syght of the loâ—â— is the death of his saintes ¶ Prynted at London in Aldergate strete by Ihon Herforde â— The yere of our lord M. D. xâ—â— The. iiii day of Iune
toucheth not Charitye apprebendeth not they passe all desyres and wysshes Gotten they may be estemed they can not be Blessed is that man sayth saynt Iames. 1. which suffereth tentation trouble for after his profe he shall receyue the crowne whiche god hath promysed to them which loue hym Euery castigation semeth to haue no pleasure but rather grefe howbeit at the laste it shall gyue a quiet fruyte of iustice to them whiche haue ben troubled by it Hebre. 12. Who I saye hearynge these confortable promises wyll not merily 〈◊〉 with saynt Paule what thing in the worlde shal seperate vs from the loue of god shall trouble or persecution shall nakednesse or daungers shall the sworde or hunger as who saye none of all these neyther death nor lyfe aungels nor princes thinges that be present neyther that be to come Height strength nor depnes shal seperate vs from the loue of god which is in Iesu christ our lord Roma 8. But to conclude seynge that youertie troubles miseries and afflictions be vanquysshers of â—yce maynteyners of vertue seinge that they be appoynted of god our father to them that loue hym and not as tyrannicall tormentes but as fatherly corrections and frendly medicines Also that god hath promised to those which patiently beare them perpetuall quietnes ioye and endeles solace Why shulde we not with thankes gyuynge be verye gladde of them If we be otherwyse affected let vs not thynke the contrary but we be disposen muche lyke vnto them which laboure of feruente agues whose true tayste taken frome theym by the reason of they disease can not awaye with suche meates as be mooste holsome and conducible to theyr healthe but desyre those which make moost against them and for the increase of them sickenes Wherfore if we chauÌ„ce so to feale oure selues cease we not to sollicite the Lorde with prayers that he wyll vouchsafe to take this spirituall ague from vs wherby we may with iudgemente reiecte the swete but poyâ— senfull baytes and daynties of the deuyll and the worlde And taist those meates whiche be most holsome and profitable for our soules IT is to be woÌ„dered fred Vrbane if these thynges caÌ„ not moue christen men to suffre aduersities and despise worldly successe as a very vayne vanitie seynge that the vnfatthfull gentils were moued to the same with thinges of muche lesse importaunce Some of theÌ„ as Socrates Diogeneg consideryng that worldly welth could nothinge lesse do thaÌ„ cause a quiet mery mind as a thing of no worthines neglected it and as a thynge of no pryce set it as nought Whese coÌ„sideratioÌ„ Pluâ— tarche as it appereth by this his sumilitude approueth as not vntrue Lykewise saith he as a mâ— going to the sea and fyrst caried towarde the great shippe in a liâ—â— ele bote there begynnyge to vs wyte desireth muche to be at the greater vessell supposing to find ease therein where he is worse troubled with the same grefe thaÌ„ he was before Euen so a man be yng in a vile state and pore case and not well content therewith couiteth auauncement to higher condicion his goodes also and his substaunce to be encreased To the which thinges if he chauÌ„ce to attaine he shall be more vnquieted then he was before in his former miserie If ye require examples loke to Alexander the great kinge of Macedonie whiche possessyng in a maner all the kyngedoines ryches and welth in the worlde for all that was so â—itle quiet that when he herd 〈◊〉 wocritus disputinge of manye worldes wepre bytterly that he the better but rather â—udrse no ner the quieter but rather more vnquiete I was ones of all emperours and rulers the tychest subduinge valiantly Batbatous nations and people innuinerable Yet these thinges so lytle made me quiet that by the reason of them with all kyndes of vnquietnes my mynde was troubled How ambition and in satiable desyre of mo regioÌ„ rule and imperies dydde occuppe my mynde paynefully nowe madde tagynge and yre prouoked by bronkennesse whiche by the reason of aboundaunce of goodes I vsually accustomed punysshed me and with violence somtyine moued me to the murder of my frendes Howe vnlaufull lustes of the bodye nowe Enuye vexed me Other whyle the helly furies flyinge about my conscience 〈◊〉 not sufferynge the memory of my murder or other euyll factes to be obliterate so sore greued me that I wolde nowe than haue pearsed my harte with a sworde or haue pyned my selfe to death if I had not ben letted Dues as a foole I pryferred the state of Alexandre before the condicion of poore Diogenes but then I iudged lyke as dyd vuwise Mtdas than I knew not the the ber tues of the mynde onely caused true quietues worldely successe nothinge profitinge but greatly deminesshinge the same What can be more true than his oration whom shuld it not mone yf it were spoke of the mouth of Alex ander as he wold speake it dout les yf he myght retourne to vs to esteme the worlde accordynge to this worthynes Meâ—ouer 〈◊〉 maye se by the example of 〈◊〉 memnon howe lytell quietnes worldly welth inferreth He was so much vnquieted whis hyght state that he lameÌ„ted his chauÌ„ce in that he was kynge and ruler ouer so manye people Laertes whiche to the syght of the world lyued welthely and wenderous quiet yet was not quiet in dede as witnesseth Plutarche On the otherside Mctrocles vile beggetlye in wynter couerynge his body with a tubbe for lacke of house rowmthe in sommer takynge vp his ynnes in the poches of temples farynge not so wel as did the dogges of the cytis yet was of so quyete a mynde vertue beynge the autor therof that his quietnes amonge wâ—ytrue shall be dadde in perpetuall memorie â—ectus aboute to be burned suche was the vertue of his mynde was sayde nothyng to be vnquieted at all Thus I say some of the wyse gentyles consideryng and seâ—ng that true quietnes procedeth owe ly of vertue estenied worldelyâ— wâ—lthe not of a steawe Eâ—t we Christen men suche is our lacke of true wysedome whiche know or oughte to knowe yf we remeÌ„bre so much as I haue spoken before that there is no quietnes to them whiche be of God but quyetues of mynde and consryence that is procuted onelye vp vertue purenes of lyfe and hope specyallye Whiche as saynte Paule sayth commeth of profe profe of pacyence pacyence of troubles and so consequentlye that oure quyetnesse must â—ame by troubles what 〈◊〉 we not aâ— tempte to obtayne worldelye vanytyes â—unnynge by sea and by lande by rockes and fandes by Scylla and Syrtes by fyet and sworde as sayeth the poete fearynge no Ieopardies nor castynge anye peâ—â—lles lyke menne oute of oute wyttes sekynge fyer in the sea and requyâ—ynge water of the drye pomysh stone O blindenes what I pray you haue we gotten whan we haue procured riches or worldly presecrementes whose purchasynge commonly is paynfull the kepinge full of besy feare the
vse daungerous the losse deadlye what I say haue we gottettranqiuilite of mynder no truly but accesse of vnquietnes for the more that goodes yrowe the more gre weth care Miserable saieth the poete is the kepyng of much money In the which respecte Hora tius Uulteurs desired his frende after he had made hym ryche to take his goodes frome hym agayne What then satisfyeng of thy appetite that thou haddest to worldly thynges nothyng lesse for as he which hath the dropsy the more he drynketh the more he thirsteth in lyke case the worldly man the more he hath the more he courteth Iucrease of vertues no rather an explosion of them all What than truely a baite to al vice and mischefe And if thou take not very good hede an instrument to worke thyne awne confusion O perlous and moost pestilent harlot I meane the worlde whiche is transfigured in pleasures and aboundaunce of ryches of the earthe in pleasures and voluptuousnes And I call hyr not onely an harlot but the moost fylthy and moost durtye queane whose face is foule how rible sharpe bytter andctuell And in this mooste wherein all they be counted without forgeue nes whome the deceyueth And althoughe hyr countenaunce be so fylthye and so wylde so baâ— barouse and so cruell yet many be snared by her and when they se all thynges in hir body full of peril ful of death ful of mischeâ— yet she is desyred of theyin aiâ— counted a thyng to be loued and coupted Notwithstandyng that she maketh no man better wiser nor more teperate no man more fauourable gentle nor prudente Finally that she rhaungeth no angry person into a man meke of behaulour neyther teacheth the voluptuous man sobrietie nor the impudent shainefastnes neyther at any time by hyr is got ten any kynde of vertue to the soule No rather lyke Circe whithe as Homere writeth chalinged by enchauntmentes Vlisses men into hogges dogges and other brute beastes she maketh of theÌ„ which be vertuous vieious of reasonable men beastes vnreasonable Wherunto may we impute the fault that some which haue ben meke and gentle as it thauÌ„ceth oft by the reason of yre furiousnes be chaunged from men as though it were into raginge lyoÌ„s but to the enchaunting Circe the worlde What maketh them whiche haue ben modeste sobre and temperate as we haue examples to manye for theyr dronkennes and beastly intemperancie most like vnto the vncleane and filthy hogges the en chauntynge Circe the worlde What taketh out wittes froÌ„ vs by the reason of pride and causeth vs shamefully to forget our selfes and out mortall state the enchauntynge Cyrce the world To be shorte this same enchauntynge Circe the world chaugeth euen the most part of them which haue to do with hir wooryshe ornamentes extept it be some spirituall Vlisses into very brutisshe asses if ye haue respecte to heauenly wisdome Horace consyderynge hir hoorisshe charmes calleth hir riches and ornamentes matter of the greate euyll and counselleth them whiche be loth to be wicked to hurle them into the see Let vs therefore not passe for the lacke or losse of riches or other worldly thynges that be so perlous but rather prepare oure selues partly to folow the counsell of Horace thoughte he were an ethnicke not in casting a way of our goodes if we haue them but lyuing as thoughe we had them not And gyuynge them away rather than our soules whiche god hath dearely boughte shulde take hurte by them Remembrynge that christe sayeth Math. 5. It is better to go to he a uen hauing but one eye or one arme than to the fier of hel with uâ—eyes or two armes It is better with pouertie and afflictions to be fauoured of god than with we lth and prosperity to haue his displeasure Let the children of the worlde and the deuil whiche is the prhree of the worlde seke their welth that is propre vnto them and let them enioye it Let vs whiche be of christe seke and enquyre for beauenly welth whiche by goddes promyse shall be peculiar to vs. Let the Cretians Epicures Beotians with suche other beastly barbarous and caâ—nal people passe for thinges that be pleasaunt for the bodye and perteyne to this present transite rie life Let vs which be or ought to be spirituall passe for thinges that perteyne to the spirite and lyfe to comme But I wyll returne agayne to the gentiles for I beganne to declare with what thynges they were moued to the contempte of the worlde There were other of them of the which forte I haue named two or thre before whom she desie of know ledge moued to dyspise worldelye thynges vtterlye perceauynge that it was hard and vneath for them hauynge the vse and aboundaunce of tempo all goodes attently to applye theyr studye In this poynte who doth not se theim to be commended aboue the more part of vs Christans whiche althoughe our religion requireth mindes more alienate from the world and addict to the contemplacion of spiritual thinges yet our whole mindes and strengthe by wholy intente to thynges that be vayne and earthlye scarcelye beleuynge the sayenge of Christ No man can serue two maisters God and the worlde Mathew 6. Neyther regardynge the sayenge of saint Paule No man seruynge in the wayes of God entangleth hym selfe with worldelye besynes 2. Timoth. 2 that is to saye in my Iugdement is cheiflye and whooly gyuen to the purchasynge and dysposynge of carnall and earthye thynges eyther yet the coÌ„maundement wherein god requireth our loue with all oure hartes myndes and soules not bestowing any part of it of these temporall cloudes and vayue shadowes Math. 19. it is ashame that the naked knoweledge of naturall and vile thinges shuld obtayne of the gentiles whiche neyther the knoweledge of heauenly thinges neyther the caâ—â— of our soules the commaundementes nor promyses of god can obteyne of vs that be Christen men Other of the gentyle were in whose noÌ„bre was Aristedes moued with no hope of good thinges the shuld chaunce after this lyfe euen for very vertues sake onely fansied not but neglected worldly welthe Cheiflye seynge it for the mooste parte chaunce to the worste noughty selowes to the best and most vertuous miseries troubles The thinge is partely declared by the aunswers of pouertie and riches in Aristotles probleme It was asked of riches whye he vsed to dwell with the worst the best as though they were disdayned He aunswered that his mynde was ones to haue taryed euer with them that were good but Iupiter enuieng this his purpose put oute his eyes and sence he loste his sight it was euet his chasice lyghtely to happen on the worst It was also asked of pouertie whye she dyd styl visite the good men and pane by them that were wycked and noughtie She aun swered that good men coulde tel howe to intreate her 〈◊〉 ou shall reade that suche murtherers as Tantalus Ambitious as Crcsus Couitous persons as Crassus Sycophantes as Cyllicon had of
of them I maye â—â—stly and worthyly place my self â—â— whose happe it was to chauâ—â— on so worshypfull so gentle orâ—â—ther gentlenes it self so benigâ—â— and vertuous a maistres whâ—â— syngulare vertues yf I shuld 〈◊〉 about to erpresse or number as 〈◊〉 shuld lyghtly find of myne oratioÌ„ a begynnyng so I shulde hardly fynde an ende But I knowynge your nature in this pointe more than womanlike to be delyted in nothingtleste than in hearinge pour owne prayses haue appoyn ted to set them out notwithstandynge that wryters in theyr epistles deditatory for the most part be moche in commendynge those vnto whome they dedicate their â—okes as Timas the painter did the mourninge countenaunce of Agamemnon kynge of Grece Timas the noble painter at such tyme as Ephigenia doughter of the said kyng was kylled and sacrificed to Diana for otherwise the false goddes wolde not be placate nor at one with the grekes which hath offeded hir not longe before was sende for to describe euery parte of that heup and lamentable tragedy euen as it was done at the last whan he came to the descriptione of Agamemnon his face it was so sorowfull sad and mooreninglyke that with all the cunninge he hadde he coulde not in payntynge represente the same Therfore he courtinge the sace of the image with a vele left the sorowfulnes of it to the imagination of men Lykewise I for as moche as I can not and more ouer for that I dare not leste I shulde incurre your anger plain lye speake of the good thinges that god nature and fortune haue plenteously powerd vpon you I wyll couer them with the vele of silence and leaue them to the iudgemente of those that knowe you Specially consideringe them not to be so obscure that they neade my grosse vnlet ned stile to make them more notable or better knowen for what nede is it to hange a garlande of grene yuie at the tauernes doore where the wyne is good holesome and vendtble I shal be wel content that other men praise the fourme obedience fruytfulnes faithfulnes hastitie benignite facilitie cumlynes and pitye to wardes the pore declaring them selues therin to be rethoritions of their maistrices whan these theyr vertues be not opentye knowen ne commended of manye As for me as I shuld â—aue no thanke for my laboure â—n the ertollynge of yours so I shoulde seme to playe his parte whiche endeuourethe to gyue â—yght to the sonne or rather that â—angethe some blacke thynge betwyâ—t it and the eyes of men darkennethe his lyght wherefore I purpose not thoughe I shall seme therfore in this epistle scantly to perfourme my duety to prayse or auaunce your ladyshype at all Unles it be onely in assirmtng that your ladyshyppe is a wyfe not vnworthye of hyâ—â— whom god the maker of al honest mariages hathe gyuen you for youre husoande What commen dation is coÌ„prised herein iudge they that knowe the goodly and gooly qualities the auctoritie wyscdome the vertues and singulare giftes whyche god hath moued hym with all Not wythstandynge doutles that I in this behalfe can scarsely withdrawe or restraine my pen remembring that I haue founde youre ladyshyppe and that for the loue and good mynde whiche you here toward good letters not in words but in dedes not in one or ii thinges but in many most benificial and to say the truth a mother in dede rather than a maystris Wherfore I haue thought it my part by some meane to shewe an argument of my honest harte towarde you And for as moche as I coulde not do it otherwise I was bolde to dedicate this lytle boke vnto your gentlenes whiche boke for that purpose I haue written that men might learne to dye patiently to leue the worlde willyngly and to go vnto christe gladly Howe necessarye suche a thynge is to be had amonge the people albeit I wolde wishe that one or other shulde take the matter in hande that can handel it more wyttely and learnedly than I hane here done they whiche haue bene at the poynte of death or they that haue serchede the consciences of men beinge about to dye can best expresse The deuyll doutes whiche at all tymes is busied and erneslly occupied in sekyng the destruccion of maÌ„s soule in the day of death sheweth his diligence moost no we bringgynge a man in loue with the worlde and his commodities prouokynge hym to hate deathe and to resist as muche as lieth in him the wyll of god nowe leadynge hym to vispayre to the mistrust of gods promisses and impatiencie Is it not nedefull than to haue somthynge wrytten and redy specially among the vuleat ned wherby they may learne to despice deathe to contemne the morlde to obey the wyll of god wherhy they may be reduced froÌ„ murmuryng to patience frome â—ispayre and mystrust to a fyrme and constant faith in the promises of god Whether this booke shall perfourme so moche or no I can not tell yet thus moche I â—are say that he whiche hearethe or redeth it with a mynd and put pose to learne the saide thinges shall not vtterly lese his labout Cato vticensis readyng ouer the booke of Plato called Phedone a lytle before he kylled him selfe â—therwith sufficiently instructed that ysoule of maÌ„ was unmortal â—esptced death and dyed very wyl â—yngly Moche more a christyane oratione although it haue not so moche as a shadowe of the eloquence or grauitie of Plate his boke grouÌ„ded in holy scriptures and smellynge of holesome and heuenly doctrine shuld perswadâ— the christen man quietly gladly to dye The occasion why I write this boke declamation wiâ—â— is this It happened me not long ago to visite my frynde lyeng oâ—â— his deathe bedde whom after my poore wytte and learnyng I exhyrted to dye christianlye Dis frendes that than were presente in a whyle after instantly required me to write the same exhortatione euen so as I pronounced it vnto the sycke Declaring that so it shuld most moue the reders hearers such as shuld nede like consolatione I thinking no lesse with my selfe was content herein to satisfye their requestes The thynge written I determyned to gyue to your ladyshyppe not for that I thoughte so sclender and simple a thinge worthy of youre worshyppe but that I myght as I saide before she we some argument of a thankfull mynde This I beseche your ladyshyp howe so euer it be take in good worthe not lokyng so much to the paruitie of the gyfte as vnto the mynde of the gyuer therof Thus fare your ladyshyppe well At the courte BY certayne argumentes a mâ— may easely conâ—â—cture derly beloued that the last slepe whiche to a true christiane of all slepes oughte to be most pleasaunt by lytle and lytle crepith vpon your mortall lyms If my iudgement deceyue me not you or it be long to shall walke the same waye Which for the crimes of our first father Aoam nedes must be troden of all his posteritie Of all I saye
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
folowe Chryste that hath empouerysshed hym selfe to make vs riche She was content to folow hym that made hyr of a fre woman a quene a bond haÌ„dmayde shal we by our willes refuse to folowe Christ whiche hath made vs of vile slaues beggerly captiues fre men and kynges She wold nedes folow AlexaÌ„der although she coulde not tell where to fynd hym ne in his presence how to be intreted shal we be lothe to folowe Christ whom we know certainly to be of the right hande of his father where weshal be sure if we dye faithfull to fynd him for euer to dwell with him with most gentle entertainment She wolde folowe hym that dyd not looke call nor sende for hyr and shall not we wyllyngly folowe Christ whan his pleasure shal be to cal for vs. Christ I sayour lord â—t our god our lyfe as it is written and the length of our dayes calleth vs and for asmoch as the daies of men be determinate as Iob saith of god we maye not asscribe our death to the startes Iob. 14. or destiny but vnto the calling of god in whome we lyue moue and be of whome commeth both death and life Eccle. 7. which hath appointed our termes that we can not passe with whome is the number of our mouthes Math. 10. without whome an heare can not fal on the grouÌ„d from our heades moche lesse the hole bodies For he that worketh all thynges for hym selfe Droucr 10 Sapi. â—0 hathe power both of death and lyfe I can moche commende the commune people for as much as they seme to imitate saint Cipriane in vsing this phrase whan it shall please god to cal me to his mercy and suche lyke Wherein they de clare them selfs not to be of theyr opinion which thynke that men be not cared for ne gouerned 〈◊〉 god but that all thynges dâ—â— chaunce euen by verye tortune The whyche opinton yf it were true God shulde either be ignoraunt of many thinges or elles abhorre from his creatures And therfore shulde he seme either not true or not good But this matter lefte I wyl returne to my put pose seynge that it is appointed for all men to dye and whan 〈◊〉 shall please god to call them lâ—â— vs be content merily to depatâ—e thither and whan as our heuenly and mooste bountifull fathet shall call vs remembringe euer that we ought to worke not oure owne wyllâ—s but the wyl of god accordynge to the praier that we customable by the commauâ— dement of Christ Dowe preposte rous and peruerse a thyng is it to desyre that the wyl of god may be fulfylled in heaueÌ„ and in earth and yet whan he wylleth vs to de â—arte from this worlde we wolde by our wylles resist him and like â—nto warde and stubborne seruauntes are rather drawne with the bande of necessitie than with â—oue or obedience due to the wyll of god There be none of vs but we wyll wysh delyueraunce from this Egypt with hyr captiuite and troubles and to dwell with god in the lande of promission where is al ioy and quietnes pet we be loth after that god hath brought vs euen to the gate of the saide lande for as the course of our lyfe is a raise to death so death is the gate of euerlastinge lyfe Do enter in by it we wolde gladely be honoured with heauenly rewardes but we be vnwilling to go where they be The cauâ—â— wolde eate swete mylke but shâ— is loth to wette hir feete whâ—â— shulde we pray so oft let the kingdome of heauen come yf we besomuch delyted with earthly bondage why do we pray the the dayâ— of the kingdom may he hastenth yf we be more desirous here to serue the deuil thaÌ„ to reigne in heauen with christ but let vs breake our owne waiward wylles conformyng them to the wyl of god and shewing our selfes wyllinge at al tymes to pay that we owâ— What other thing is it to dye thaÌ„ to paye such thynges as was for a tyme lyberallylent vs what honest hart wyll not that willingly at the leste yf habilite fayle not pay againe xx li. to hym whiche gently dyd lende it at his nedt whan so euer it shal be required And shall we stycke to pay to the â—arthe the mother of vs all oure â—odies of whom we borowed theÌ„ â—nd our soules to god our father â—hat bountifully dyd lend them God forhydde No we ought to be much more propeÌ„se to pay our soules to god than the better to â—aye his mony For of the payment of the mony fewe or no commodities do ensue but after the payenge of oure soules to God â—nnumerable pleasures and infinite commomodities succede For then at the lenght they be luckely brought from darknes to lyght from feare to securite from trauel to quietnes from a thousand daungerous syrtes his rockes waues into a sure hauen frome the vse of vayne vyle fylthy and transitory thinges to the fruition of the eternall deite of god What thristen man myll not 〈◊〉 glad of suche an exchange wâ—â— louynge chylde wyll not harteâ—â— covyt deliuerauuce from the mâ—â—sery bondage and tyrannye 〈◊〉 this worlde and to dwell with his moost mercyfull father in heauen Oblindues what cause haâ—â— we I pray you to hate death 〈◊〉 whose meane we be made of bâ—â— men fre of straungers homed â—â—lers of beastes lyke vnto aungels If that a great ruler happen to call any of vs to a kyngeâ— or emperours courte promisinâ—â— to do for vs to sette vs our with temporall riches to endue 〈◊〉 with worldly possessioÌ„s we think our selues very fortunate and whan god the rular of all rulars and kynge of all kynges shal 〈◊〉 vs to his courte and gyue vs inheritauÌ„ce and possessions not in earthe but in heauen whiche be instant and shall neuer be take â—omvs by storms nor tempests â—y crafte nor subtilte of the law â—y oppression nor tyrannye by â—eath the deuill nor synne Shal be thynke oure selues vnfortuâ—ate No truely yf we be well in our wyttes But rather couÌ„t that â—me whan so euer it shall come â—fall tymes to be most happy for â—s moche as than the kyngdome of god the reward of lyfe the toy of â—ternall health perpetuall gladâ—es possessione of paradice that was ons lost be euen at hande Than for earthly thinges heaveÌ„â—y for iytle thinges great for traÌ„â—â—tory thinges eternall shall take place Who than I may you wil leare death but he that hath no faith that laketh hope that wold not go to christ and beleueth not that he begynneth than to reignâ— with christ whan he begynneth to leaue this worlde Oh that we hadde a sparcle of the grace and fayth that Simeon had whiche beinge a iust and faithfull man was assured by a godly responsion that he shulde not dye before he had sene Christ Whome after that he had sene in the temple knowen in spirite knewe certainlye that he shulde shortly be called of
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—