Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bread_n	eat_v	lord_n	9,045	5	4.7478	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21119	Sermons very fruitfull, godly, and learned, preached and sette foorth by Maister Roger Edgeworth, doctoure of diuinitie, canon of the cathedrall churches of Sarisburie, Welles and Bristow, residentiary in the cathedrall churche of Welles, and chauncellour of the same churche: with a repertorie or table, directinge to many notable matters expressed in the same sermons	Edgeworth, Roger, d. 1560.	1557 (1557)	STC 7482; ESTC S111773	357,864	678

within the territory of Sidon he found a woman gatheringe a few stickes to make her a fire he desiered her to geue him a little water to drinke and a morsel of bread She answered and said she had no bread I haue no more said she but a handfull of meale in a steen and a litle oyle in a gearre I gather nowe saide she duo ligna two stickes as a man woulde saie a fewe stickes to bake it and make breade for my sonne and me and when we haue eaten that we haue no more we will dye No saide Helye be not afraied Thus saith the God of Israel Thy steen of meal shal not faile or lack nor thy gearre of oyle shall be any thing lesse tyll the time when GOD shall sende rayne vpon the earth For in dede this fortuned in the time of the lōg famine that was in y t coūtrey for lack of rayne by the space of three yeres an halfe accordynge to the prayer and peticion of the same Prophete Helye for the correction and punishement of Achab the kyng and Iesabel his quene and of their false prophetes and of their people And as the Prophete promised so it proued in dede By this example you se howe the pore hospitalitie of the saide good woman exhibited and bestowed on Helye was recompensed with plentie sufficiente where all the countrey els was in greate penurye and neade And here you shall note that this meale in the Steen that was so longe reserued and continued by the word of the Lorde God of Israell was a figure and signified the most reuerende and blessed Sacrament of the Aultare The wydowe that was so longe susteined with this meal signified Christes holy church the whole congregation of faythful men and womenne whiche by that that Christe her spouse and husband was slayne and buried and then rose again and departed from her into heauen and hath left her viduate and without hys visible presence althoughe he hath left her hys blessed bodye and bloude in this blessed Sacrament whiche this wydowe all faiethfull folkes muste bake and digest with the sayde two trees signifiynge the remembraunce of his paynefull passion that he suffered on the crosse for a crosse is made commonlye of two trees acccordynge to Sainte Paules saiynge As oft as you shall eate this breade or drinke of this cuppe you shal shewe the death of our Lorde vntill he come and shall shewe him selfe in his glorious maiestie at the generall iudgemente which tyme thoughe it shall be a terible and an horrible time to sinners and to all damnable persons yet it shal be a time of grace of solace and comfort to al his true louyng seruauntes This was signified by y e raine that came from Heauen vppon the earth when Helye sayde that the Steen of meale should not fayle nor the gearre of oyle shoulde not be diminished tyll GOD sende rayne from heauen for the comforte of the countrey as his grace shall come for the comfort of vs all at that daye This meale and Oyle were continued so longe to sustaine .iii. persons not by any natural power but by the supernatural power of God And so is his bodye made of breade and wine by the worde of Christe and by his Godlye and infinite power aboue nature Therefore let not naturall reason cumber it selfe in the examination or triyng how it maye be but stedfastlye beleue that thus it is for so God saith And although it be called bread and the cuppe of wine as well in the Gospell as of S. Paule yet there is nother bread nor wine after the consecration but very fleshe and bloud Tell me how a handful of meale and a little oyle coulde continue so longe ▪ and to feade so manye persons and I shall tell thee howe of a little breade and wyne shall be made a perfect body of a manne and hys bloude Thou canst saye no more to the firste question but Hec dicit dominus Deus Israell As Helye sayde Thus sayth the GOD of Israell and thus it was in dede And euen so I saye vnto thee Thus sayeth the God of Israell our Sauiour Christe Thys is my bodye This is my bloude And therefore so it is and muste neades be so in dede And so shall continue Donec veniat vntyll he come to the generall Iudgemente in his visible maiesty amonge vs. And then shall cease this blessed Sacramente in whyche for the tyme wee see Christes bodye enigmatically and in a straūge similitude by our fayeth whiche maner of seinge hym shall then cease when we shall see him face to face in hys owne likenesse when he shall cast downe and treade vnder his feete all theim that nowe so despitefullye rayle and geste and mock his blessed bodye that he hath left vs in this blessed Sacramente for our comfort And nowe to returne to the storie In processe of tyme it chaūced that the sayde good wydowes childe dyed to her great discomforte And she desired the Prophet Helye to praye for hym that he mighte reuyue and lyue agayne And so the Prophete did the chylde reuiued the Prophete gaue him to his mother aliue agayne Loe here was another notable recompence for hospitalitie exhibited to this good man Firste the sauegarde of all their liues seconde the raysynge of the chylde from death to life agayne Likewise it is writ iiii Reg. iiii of the blessed Prophete Helise that he vsed to resorte to an honest house in the towne of Suna where a worshipfull woman maistresse of the house perceyuynge hym to be a holy man exhorted her husbande to make for the sayde Helise a Parloure wyth a bedde in it and a table and a cheare and a place to set hys candle on And so thei did The said prophet resorted thither diuers tymes and lodged in the same parlour and hadde good cheare on a time when he was minded to pay for his cheare he bade Giezi his seruaunt to aske of her whether she had anye matters to do with the kinge or with any of the counsaile or with anye great man in the courte or with the Capitayne in the Warres that hee might be suter for her and speake for her She aunswered that shee dwelled amonge her owne frendes and kinred and neaded none of his helpe in any such matters Then saide Giezi to his master you must vnderstande that she hath neuer a childe and her husbande is an aged man as who should saie it shuld be most comfort for thē both if they might haue issue by your praier wherupō the Prophete promised her that she shoulde conceiue a sonne by a certayne daie that he appoynted and so she did to the great comfort of the husbande and of the wife This was a notable reward for their hospitalitie bestowed vpon their gest that holye Prophet In processe of tyme the same childe fell sicke on a certayne disease that begōne with a feruent ache in his heade and died vpon the same Then

to saue them selues that they should not lose their place and the people Ioh. xi Lest if the Romaines should heare of such a man to be in their coūtrey that had so great a retinew of disciples as Christ had they might peraduenture surmise a conspiracie consequently some cōmocion rebellion against the Emperours power which might be occasiō that he should send an army into the coūtrey destroy the countrey and take them all 〈…〉 captiuitie This was a far cast 〈…〉 was not the gift of counse●● cōming of the holy gost therefore it proued not with thē but went all against theym for the feare that they feared fortuned to thē cleane cōtrary to their miscōtriued counsell For in deede the Romai●s came at length and destroyed the coūtrey toke the ●ople into miserable captiuitie because none that had to do in thys matter should scape vnpunished the vengeaunce began at the great men that were taken for chief Iudges in the condempnation of Christ. For Herod● was depriued of his kyngdome by Caius the emperour and was banished perpetually to Lions in Fraunce and with him Herodias his incestious concubine by whose meanes blessed S. Iohn baptist was beheaded As Iosephus antiquitatum lib. xviii ca. xiiii writeth And Pilate after he had ruled in Iewrye ten yeares was dryuen home to Rome by Vittellius general gouernour of Siria to answer to such iniuries and tirannye as he had done in the countrey As Iosephus writeth Antiquitatum lib. eodem cap. vii And at Rome because he was an vniust Iudge against Christ he was vexed and put to so much trouble sorowe and mischiefe that desperatlye he beat hym selfe to death with his owne handes as Eusebius wryteth in the ecclesiasticall storye the second boke and .vii. chapter And the citie of Ierusalem and the people of the Iewes for their iniquitie against Christ were by the Emperour Vespasian and Titus hys sonne subdued and destroyed euen in the time of theyr P●sch●l feast at which time they had done their malice ●gainst Christe because the tyme of vengeaunce might answer agree to the time of the muse of the same At the paschal time they s●ed the most innocent blood of Christ euen then the vengeance for his bloud fel vpō them vpō their childrē and issue according to their own desire saying Sanguis eius super nos super filios nostros Let the vengeaunce for his bloud sayd they lye vpon vs and vpon our children And so it did for euen at the same time of the yere .xlii. yeres after the Emperoure Vespasian and his sonne Titus after they had destroyed the chiefe Townes and strongest fortalicies and holdes of the Realme came to besiege that citie and in the whole tyme of that battaile toke prisoners lxxxxvii thousād And at the same siege were slaine and that dyed by famine and moreyne commyng chiefely of the stinche of the dead corpses liyng vnburied to the number of a .xi. C. thousand as Iosephus writeth in the seuenth boke of the Iewes battayle and .xvii. Chapter Therfore it foloweth in the psalme rehersed Qui habitat in coelis irridebit eos Almightye God that dwelleth in heauen wyll laugh thē to scorne as he did in dede whē he rose frō death to life againe notwithstandyng y ● they thought him sure inough being once dead notwithstandyng al the kepers that were set to kepe his body frō stealyng Et dūs subsannabit eos Our Lorde will wring the nose at thē which wordes importeth a greater indignation anger then derision dothe and was put in execution at thys moste horrible strage and destruction of that citie and at the takyng away of the saide prisoners whiche they feared when they said that if they let Christ scape their handes the Romayns would come and take their citie and carye away the people Here you may see what it is to take coūsaile against god The wise mā saith Pro. xxi Non est sapientia non est prudentia non est consiliū contra dominum There is no sapiēce there is no wittines there is no counsayle against our lord God Sapience is the cognition and iudgement of diuine and high causes which is not amonge heretiks that soweth cocle yl sedes among the corne settyng forth sectes and diuisions Suche wisdome how well learned so euer it semeth to be is not the true sapience because it is againste our lord God which is the god of peace and not of dissention Also be thy capacite neuer so quicke to perceiue and vnderstande the lessons of holye scripture Yet if thou haue amarū zelum a bitter affectiō trustyng by thy learning to checke rebuke other men or to allure other to thy sect factiō or opinion as some mē haue done reasoning agaynst Purgatory because they would by that destroye prayers for the dead and so cōsequently put downe abbeys chauntries whiche were founded for such praiers or if thou glory to much in thy learnyng al this maketh contra dominum against God and is not the true vnderstandyng or wittines that is the gifte of the holye goste And likewise of the thirde gyfte of whiche wee nowe entreate Donum cosilii As longe as thy caste leaneth ouer muche to mannes imagination and setteth not God afore but rather worketh agaynste God as ye hearde of these that compassed and counsayled for the deathe of Christe so to saue theim selues it is not the counsaile that is the gyfte of the holye Gooste for it is agaynste our Lorde GOD. It leaueth to muche to worldlinesse and to mannes caste grounded on malyce and euyll will therefore it coulde not holde Accordynge the faiynge of Gamaliell that honourable learned manne among the Iewes whē the chiefe rulers among thē laied their heads together toke theyr counsayle how to put y e apostles to death for preching the fayth of Christ Up stode this Gamaliell and gaue thē better counsayle aduertisyng thē to beware how they ordred these men meanyng the apostles of Christe not sodainly to precipitate their iudgmēt against thē for this precipitacion of sentence sodaynelye wythout mature deliberation or aduisement is the contrary to the gyft of counsayle that we now speake of that is the thirde gyfte of the holye gost Thys he persuaded by two examples firste of one Theudas whyche after Iosephus vsynge superstitious craftes toke vpon hym to be a great Prophet and so deluded the people that he made manye of theim to sell their goodes and care for nothynge but to folowe hym And so brought a greate multitude after hym to the water side of Iordane to the noumber of foure hundred disciples where he promised them wythin thre dayes nexte folowynge to deuide the water and to go ouer with them drye shodde as Iosue did wyth hys companye But whyle they were tariynge for thys myracle came on them the Capitayne of the countrey wyth hys Armye and strooke of Theudas heade and destroyed and

seruile feare that serueth or dothe well onelye for feare of payne and it is true also of the feare that groweth in processe which is partlye for feare partly for loue that is called Timor inicialis this is the next meane to the chaste feare or holye feare that remaineth for euermore But nowe finallye to speake of the seuenth gift of the holie Gost whiche as the Prophete Esay sayeth rested on our sauiour Christ. It is not mundane humane nor carnal feare nother the seruile feare or the bondmannes feare His good and gracious workes that he did on earthe he did not for feare of the paynes of Hell or for feare of anye other punishmentes It was the holye feare that remayneth for euer It was louynge and reuerende feare of God suche as all the angels in heauen haue nowe And that maye begin in vs grow vp with charitie here on earth and shal shote vp and growe vp with euerlastinge charitie or loue that shall neuer fall awaye or fayle but shall euer abide more and more in euerlastynge glory This feare dothe not importe anye perturbation or trouble of minde but rather a certayne reuerence towarde almightye God Suche is the feare that the angels haue in heauen where is no trouble of minde or vnquietnesse but readye and ioyful obedience to almighty God And such reuerende feare of the father hadde our sauiour Christe as appeareth in manye places of the gospell where hee protesteth hym to dooe the commaundementes of his father and to fulfyll his pleasure with manye suche like Honorifico patrem c. Thus he did lowlye and reuerently magnifie his father by reason of his manhode by whiche he was inferiour and lower and subiect to his father And in his manhode he hadde these seuen giftes of the holye Gooste restynge on hym as Esai saide and as I haue declared in times paste And this gifte of dreade or feare of GOD after scolasticall doctours is Humilitie which was most excellently in our sauiour Christ Phili. ii Humiliauit semetipsū dominus noster Iesus Christus c. Our Lorde Iesus Christe did humiliate him selfe kepynge obedience euen to hys death on the crosse for whiche God the father exalted him gaue him a name aboue al names that all creatures in heauen earthe or hell shall bowe the knee to this blessed name of Iesus and all tonges shall confesse that our Lorde Iesus is in the glorye of god his father there to be mediatour a meane and intreater for vs to bringe vs as his coparteners and coenheritours wyth him to his inestimable glory in heauen and that we maye all come to that enheritaunce he graunt vs for his infinite mercy that for vs dyed Amen An homilie or sermon of the articles of our christian faythe FAyth as saynt Paule sayth to the Hebrewes is y e beginnynge of heuenly ioyes that we hope to come vnto makinge our wits surely to assente agree to thinges that wee do not yet see nor knowe by experience Euerlastyng lyfe shall stande in the clere knowledge of the Godhead and of the glorified manhode of our sauiour Christ knitte in one persone to the seconde persone in Trinitie one God with the father and with the holye Gost. This knowledge and sighte wee shall haue in heauen clearelye and perfitelye whiche wee haue here but darkelye by heresaye But let vs leane fast by our fayth to this that we hearesaye by Gods scriptures and liue accordinglye and wee shall not faile to come to the cleare knowledge in heauen where we shall knowe God as he knoweth vs without corporall similitudes to conduct vs to that knoweledge and without anye impedimente Without faieth it is impossible to please GOD. For he that wyll come to God muste neades beleue as the Apostle saythe Hebre. xi Wee muste not diffarre nor refuse to beleue so longe tyll wee can declare or proue by reason the articles or poyntes that wee be bounde to beleue for if wee woulde be so daungerous it myght chaunce that by the difficilitye of the scriptures of the things that we shuld beleue we myght be withdrawen and kept backe from the merite and rewarde of our faythe for euer He that woulde so differ to beleue shoulde be like a manne almoste deade for honger whyche hauynge breade and meate offered hym woulde not open hys mouthe to eate thereof tyll hee knewe who made the breade and dressed the meate and howe and wyth what instrumentes or tooles it was made and dressed He were like to be deade for honger afore he came to that knoweledge Better it were for him firste to take hys meate and saue his lyfe and afterward if nede were at leasure to laboure for such knoweledge if he myght obtayne it So best it is for vs with an open harte to beleue as wee be taughte by Christes churche and to feede oure soules with suche Godly foode and to saue our liues by fayth afterward by exercise to attaine to more distincte and playne vnderstandynge of that wee do beleue accordynge to suche measure of fayth as shall please God to distribute to euerye one of vs. There was neuer manne saued from the beginnynge of the worlde neither shall be to the ende of the same but by his beliefe on Goddes rewarde prouided for his faithfull people by the merite of our sauiour Christe as by the mediatoure and meane to come thereto The holye menne and women that were afore Christes incarnation by the space of fiue thousande yeres and more were saued by their fayth of saluation by the mediatour that was to come and in signe thereof they vsed their sacrifices afore the lawe written and also in the tyme of the lawe writte by Moyses as figures to proteste and signifie the misterie of the mediatour which the auncientes and they that hadde higher reuelation and that were best learned among them beleued more distinctlye and plainelye then the younger and simpler sorte did or were bounde to beleue And nowe in the plentuo●s tyme of grace bothe yonge and olde be bounde to haue expresse faythe of Christes incarnacion alreadye exhibited and perfourmed and of suche articles and pointes as be commonlye declared and openlye set furthe in the churche concernynge our saluation by our sauioure Christe as the onelye meane to obtayne the same Al be it they that haue clearer wyttes and they that be sette in aucthoritye and offyce speciallye to haue the rule and cure of Christes flocke be bound more expreslye dystynctlye and playnelye to haue the knoweledge of subtyller and hygher consyderations consernynge the Articles of oure faythe then the rude and vnlearned folcke so that they maye by their knoweledge and learnyng declare the truthes and the possibilitie of the same to them that be ignorant and would learne i. Pet. iii. To declare I saye but not to proue by reason the veritie of them They must also bee able to replye and conuince theim that frowardely woulde repugne and countersaye anye article of

chylde the father and if at the fyrst he haue not suche louinge feare of his mayster yet beware of his angre feare correctiō as the bondman or prentise doth by vsing thy self to do wel for suche seruile feare thou shalte find ease in wel doing shal begin to do well for loue so of a good seruaunt thou shalt be made a good sonne faithfull and louing to thy maister and by that thy maister shall loue the better thē any child he hath Prou. Si sit tibi seruus fidelis sit tibi tanquam anima tua Euen as him self you must do your seruice with simplicitie of hearte sayth S. Paule withoute doublenes so that as you shew your self outward to be diligent and true so you must be in hearte inwardlye euen as you should serue Christ that bought vs with whom it boteth no man to dissēble you muste not serue to the eye while your maister loketh vpon you as it were to please men but as the seruauntes of Christ doing the wil of God with good mind and with a good will as seruing our Lord God that hath geuen your maisters power ouer you and hath made you subiecte to them not as doinge seruice vnto men for the power that they haue ouer you cometh of God therefore if ye be false to theim you be false to God that wylleth you to be true to your maisters And S. Paule wylleth Titus his disciple byshop of Candy to commaund al seruantes to please their maisters in al thinges that is not contrary to Gods pleasure non contradicentes nō fraudātes alia littera nō responsatores non suffurantes no choplogikes that wil countersay their maisters geuing them thre wordes for one be it well be it yll be it true be it false that your maisters sayth you should be contēt geue thē no answer but let them say what it please thē you muste be no lurchers or priuey pykers or stealers but in al thing shewing good fidelitie that so you may adourne do worshyp to the doctrine of Christ in al thinges for y e good liuing of the scholer is the ornament worshyp of the maister But now I pray you yf the maister bidde his seruaūt to entre into religiō is the seruaunt bounde to obey his maister in that If his master bidde him take ordres and be a preist is the seruaunt bound to obey his mayster if his maister bidde him take a wife and be maried is the seruaunt bound to obey him in these cases or in suche other No verelye for where S. Paule or S. Peter biddeth the seruauntes obey theyr maisters in all thinges you muste vnderstande this in all thinges parteininge to bodelye workes and not spiritual workes in workes parteining to the administration guiding and orderinge of theyr maisters housholde and of his tēporall busines and not parteining to such a perpetuall yoke as is matrimonye Haec est enim gratia si propter Dei conscientiam sustinet quis tristitias patiens iniuste Because he had bydde seruauntes obey their maisters althoughe they were crabbed and out of the schole of Christes doctrine yf they were infideles or oute of the schole of discrete iudgement in correction In these wordes he geueth them spirituall and goostly counsayle and comforte saying This is a speciall gyfte of grace of the holy gooste if anye of you suffer sorowe and payne wrongfully propter conscientiam Dei hauing in his conscience a respect to the pleasure of God which would not the seruaunt to grudge against his maister and also remembring the reward that God will geue to al them that for his sake suffreth more then els thei were bound to suffre S. Paule sayth Phil. i. Vobis donatum est pro Christo non solum vt in eum credatis sed ut etiam pro illo paciamini It is geuen you for a speciall gifte of grace not onely to beleue vpon him i. Cor. xii Alij datur fidesin eodem spiritu by the holy spirite of God the holy gooste to one is geuen faith by whiche we beleue on Christ on his holy worde but also for Christ it is geuē you sayth Paule as a speciall grace to suffre for Christes sake as many holy Apostles and martyrs did for when the heat of the loue of God is inspired into the soule of man by the spirite of God the holy goost it geueth a certaine gladnes and a certain swetenes to a man which suffreth him not to be deiecte with anye aduersitie but maketh him bold and constant against all vexation Example we haue of the Apostles whiche after they had receiued the holy goost at this holy time of Whitsontide Ibant gaudentes a conspectu consilii quoniam digni habiti sunt pro nomine Iesu contumeliam pari Actu v. when they were reuiled threatned and well beaten for their settinge forth and preachinge Christes faith and were commaunded they shoulde do so no more they went with mery hartes from the counsayle of the Scribes and Phariseis that they were conuented and called afore because it had pleased God to thinke them worthye to suffre suche despites for Christes sake We se also by experience that heate causeth and maketh boldnes in man and beaste therefore the beastes that haue hootest hartes be moost bold and for this cause the lion is bolder then is the horse or an oxe because his harte hath in it a more feruente heate then the other haue in theyr hartes So when the holy goost inspireth the feruencie and heate of his loue into the hart of any man or woman it maketh that person wonderous bolde to suffer persecution and all maner of payne yea martyrdome propter conscientiam dei as S. Peter speaketh knowinge in his conscience that it is Gods pleasure he shoulde not reneige God but rather constantly suffre all aduersitie for Gods sake This feruent heate made S. Paule to say Rom. viii Certus sum quia neque mors neque vita c I am sure that nether death nor life nor the aūgels nother thinges presēt nor thinges to come nether any other creature maye disseuer or put vs a parte frome the charitie and loue of God whiche is in Christ Iesu our Lorde So the seruauntes that be tormented and beaten and vexed with bitter and feruent wordes must take it as a kynde of martirdome this they must suffre euer hauinge a timerouse conscience towardes God and surely theyr rewarde shall not be forgotten at length though they suffer for a tyme. Quae est enim gratia si peccantes collaphisati suffertis What thanke shall you haue yf you do noughtelye and play the sluggardes or the false bribers in youre maisters busynes and then for your noughtye doynge be well boxed beaten and canueste and so suffer as you deserue What thanke shal you haue for your suffering none at all Sed si benefacientes patienter sustinetis haec est gratia but if you do well and then suffer

oyntment it giueth a fragraunt and swete sauour And like as God sēdeth welth and wo indifferently to good men and to yl men for causes best knowen vnto his wisedome euen so he sendeth our end and death sometime to euil mē easy and worshipful in the sight of the world and to good men shameful and vilenous as men taketh it Many men desireth a good death and a fayre death and feareth and abhorreth a fowle deathe And yet to saye the truthe all maner of death is a good death to them that be good and to sinneful persons almaner of deathe is a fowle death as Saint Austine declareth in his booke de disciplina Christiana Therfore if thou be afraid of a fowle death thou muste feare a fowle and a sinneful life for if thou loue a fowle and a sinnefull life and wouldest haue a fair end thou louest better thy death then thy life which I declare after this maner All things that a man loueth he would fayne haue them fayre and good as in example If thou loue thy coate or thy gown thou wouldest fayne haue it fayre and good Thou louest thy friende thou wouldest fayne haue hym good Thou louest thy sonne or thy childe thou wouldest be glad he were good Thou louest thy house or thy chamber thou wouldest fayne haue it fayre and good Then how is it that thou woldest fayn haue a fayre and a good death at thine ending Is it not for like causes that thou hast a speciall loue to it And therfore thou praiest God consideringe that thou must once dye that God woulde sende thee a fayre deathe and that God would saue thee from a fowle deathe Thou art afrayd to dye yll but thou art not afrayde to liue yl therfore thou louest thy death better thē thy life Amende thy yll lyfe and neuer feare an yll death For nō potest male mori qui bene vixerit he can not die ill that hath liued well But agaynste this you will peraduenture obiect thus hath not mani good mē ben drowned by tempest or by ship wra●k in y e seas lost theyr liues w t their goodes al Hath not many good men ben slain amōgest theyr enemies in battell Hath not theues kylled mani good men in theyr own houses or els bi the hie way side ▪ Hath not some good mē bene killed with wilde beastes yea many al to torne in peces with such wild beasts and haue you not herd of som innocēts y t haue ben hanged on y e galowes as felons murderers or like malefactours Be not al these yl deathes be thei not fowl deathes Aske the eyes of the carnal and fleshly mā they will say they be fowle deathes ill deathes But examine aske the eyes of our faithe they wyll iudge thē and cal thē fayre deathes because that God saith by the prophet preciosa est in conspectu domini mors sanctorū eius The death of the holye good men is precious of great price estimacion in the sight of our lord Be not such deathes as I haue spoken of the veri deathes that blessed Martyrs whose martirdomes we kepe highe holy in Christes churche haue suffered for Christes sake Therfore let vs endeuour our selues to haue a good life while we be here then whatsoeuer occasiō we haue to die we shal go out of this world to rest quietnes that shall be without al feare of trouble shal neuer haue end The riche glotō y t is spoke of in the gospel y t went eueri day in purple soft silkes fared euery dai delicately it is to be thought that he died in a soft bed in fine shetes costly coūterpoints or couerlets but streight out of thē he was cast into hell where he begged one drop of water to cole his tong to refresh him could not get it Pore Lazar the begger died in his māgie cloutes ful of matter of his sores amōg the dogs that licked his scabs w tout meate or drink in hūger thurst he could not get the crūmes scraps that fel frō y e rich mās bord yet out of al this miseri he wēt streight into Abrahams bosom a place of rest quietnes without any distēperance to trouble him or to disease hym Take hede of theyr ende and by that consideracion iudge whiche was the better death eyther the ryche gloton which died into hel or the deathe of poore Lazar which dyed into health rest quietnes I dout not but your minde giueth you that poore Lazar dyed the better deathe excepte you would wyshe to dye in riche clothes to be powdred with costly spices and your soules to stynke in hell and to begge water and none to haue gyuen you What profeit got the riche gloton by his gaye tumbe of fyne marble or of touche stone or els of some costly mettal more then the pore man by his homely buryal litle or none Therefore to conclude thou shalt learne to dye well and to dye a fayre death if thou wilt learne to liue wel Our sauiour Christ led the most blessed and vertuous life that euer any man liued and therfore though his death semed to his enemies the cruell Iewes moste vile and vilanous yet it was the marueylous death that killed deathe and killed also the auctour and causer of all death Therefore finallye consideringe that the ende of vs all is come at hande as saint Peter saithe here let vs take example of Christ and of his holy word and also of holy men and women that hath taken paynes to folow his steps and let vs conforme our lyuinge vnto their liues and let vs arme our selues with the cōsideracion and busie remembrance of Christes life and of his passion his death as I sayd at the beginning of this exhortacion then there is no doubte but whether we dye by lande or by water we shall dye a precious and a good death that shalbe the meane and high way to quietnes rest and ioyes in euerlastinge life with Christe Estote itaque prudentes et vigilate in orationibus therfore be you prudent and watch in praiers These wordes of sainte Peter with certaine that foloweth be red in Christes churche for the epistle of the day on the sunday within the octaues of the ascension which is the sunday next afore Whit sūday Saint Peter considering the manifold troubles of this world that vertuous faithful people be euer cumbred with al and also considering the shortnes of our abode here that it wil away and is come to an ende therefore he saithe be you prudēt and watch in praiers Be you prudēt he saith there be diuers maners of prudence The Philosopher saithe that omnia naturaliter bonum apperunt Al things naturally desyreth the thing that is good for theym and so doth the thinges that lacketh theyr senses after theyr maner for they naturally desireth to come to theyr natural quātitie