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
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
welth great aboundauÌ„ce On the other part suche iust and good men as Aristides Tato Vticensis Fabius Maximus Anaxagoras Plato were euer in great nede troubles indigeÌ„ cte afflictions Truely though scripture dothe not prouoke me yet charitie partly moueth me to thinke that god had his electe euen among the gentiles and the he wolde haue them afflicted no other wise than those which opeÌ„ly professe him Many naughtyfeld wes saith the greke poete Callims chus be riche welthy the good miserable pore But with these thinges we must not be moued The coÌ„sideratioÌ„ of the thinge was sufficieÌ„t to set the mynd of Aristi des at vtter defiaÌ„ce w e the world his ornamentes Yet we knowing by goddes word as by the 21. chapiter of Iob by ye. 30 Psal by ye. 22. chapiter of Hieremi that euyl men do lyue welthly auaun ced comforted with all kyndes of daynties extolled as the Cedars of Libanus that al thinges do prospere with them and they sede after them On the otherside that goodmen be afflicted punys shed and vexed yet hadde we ra ther be nombred amonge the welthy and wicked to be Ims tatours of their secte thaÌ„ among the godlye whiche by their pacience and forowes shal penetrate the henens We had rather with welthy Nabal and his temporal pleasures descende to the deuyll than with poore Christ and his temporall trouble ascende into the kyngdome of god his father But it is sayde in scripture Prouer 14. The extremitie of Ioy is occupied with mourning Ones it shall repente vs fore not without the Syngynge of Lisimachus songe Kynge Lysimachus by chaunce of warres taken of the Scithians in his captiuitie was so sore pressed with thirst that he was gladdr for a dâ—aughte of drynke to sell his kyngedome Afterward remembryng for how shorte a pleasure he had soldes thynge moost precious cried out and wepte sayenge Alas howe madde was I to sell a noble imperie for the satisfienge of my affection and grydy belly I feare it wyll be some of oure chaunces at the last which haue the world in suche estimacion to synge like wise this sorowfull songe O we â—niserable and brayneles fooles whiche wolde for vayne pleasures and transitoriewelth less the toral kyngdome of god with the eternall pleasures which he hath prepared for them that loue hym and renounce the worlde The which world alas what is more vaine man the beste parte of it is compared of scripture to the flower of grasse the grasse shall be whithered and the flower shal fall downe O happy soules whiche in all youre afflictions haue ben faithfull and constante to you the springe of the lorde shall euer be â—â—orisshinge and grene Wo be vnto thse false illusione of the world baites of perdition hookes of the deuyll which ham so shamefully deceyued vs and seduced frome the ryghte pathe of the lorde into the by wayes of confusion and brears of perpetuall punishemente Where oure wepynge shall neuer cease nor the turies of oure conscience shall neuer waxe olde At the laste fernde Vrbane seynge it is so that as welthe and ryches causeth vnquietnes of mynde so aduerse fortune and pouertie to a Christian mans harte inferreth depe quyetnes Seynge that as welth stayeth and letteth vs froÌ„ the contemplacion of heaueniye and spirituall thynges so adues sitie taketh the staye and the lâ—â— awaye Seynge that as the uature of worldelye successe is to make vs be nombred among the vntuste so is the nature of afflictions to end ice vs to the numbre of them that be good godly an vertuous Let vs loue pouertie and imbrace afflictions as thynges moost expedient and necessary for vs. Let vs feare and beware of welthe as a thynge excepte we haue grace to vse it moost deadlye deuillish and daungerous BVt thou wilt â—â—â—per chaunce syr if ye were in my case your mynde woldbe trouble no lesse thaÌ„ mine I haue wife and chyldren a familie which the lawe of nature and honestie byndeth me to noutishe I haue neyther money nor other goodes to defende theÌ„ Besides that my body hath no such helth as is necessary for a nedy pore man I am thaufed also aâ— though these thinges before were nothyng with sclaunders and in ruries Whom I pray you woldâ— not these thinges discorage and in maner make as a man desperate It the case be as thou sayâ— beware well and take diligently heede least the deuyll vse the aâ— he doth his the children of damnation beynge in like anguyshe Beware he bring the not to dam nable mystruste Neyther let him leade the to any vnhonest craftes as thefte periurse adultery murder deceit or suche like for the vnlawfull augmentynge of thy substance so makynge that thynge which god hath offred the as a meane whereby thou mighteste the rather approche vnto him a meane to perdition helly fyer But if thou be in these miseries remembre the they come not rase shely but euen of the Lord. There is no euyl saith scripture chaun seth to the or any other in the citie whiche the lorde hathe not wrought Am. 3. Of the Lorde I saie which as it is written in the thirde chapiter of the Apocalipse chastiseth al the chyldren that he loueth whereby he maye with a fatherly affection correcte them Whiles we be iudged of the lord we be corrected leste we be condemyned with theym of this worlde 1 Corin. 2. Remembrynge these thinhes let vs in all oure myseries comforte oute hartest and saye vnto oure heauenly father as dydde Crates to fortune after his shyppe wrake Crates after he hadde loste by shyppe wrake all that he had saide this with a mery chere Go to fortune I knowe what thou meanest I am sure thou dost intende none ther but call me to philosophyr go to I am well content to come thither as thou callest me Euen so say we to our heauenly father when we be afflicted Go to most bountiful father I knowe what thou meanest I know thou dost none other but call me to repentance Lo I come wyllyngly thither as thou doest call me Permytte not the deuyll I say thyne enemye to bringe the beinge nedye and poore to desâ—eration But flye frome hym â—yghtly to goddes worde as to a moost stronge fortresse For there by readynge or hearing the promises of god thou shalt be sufficieÌ„tly armed against him Reade the syxte chapiter of Mathewe where Christ hym selfe pronounteth these wordes to them which be his faythful I say vnto you be not carefull for youre lyues what you shall eate or what you shall drynke nor yet for youre bodies what you shall put on Is not the lyfe more worth than neate and the body more of vaâ—ewe than rayment beholde the â—oules of the â—yre for they sowe not neither reape nor yet cary into their barnes yet your heauenlye father fedith them Which of you though he toke thought therefore coulde put one cubuâ— to his stature Why care ye than for rayment
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
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
other carnall vices To be short the mynde of man is besette with so many enemyes that scante he can be able to resyst Yf auarice be prostrate vnlaufull lust offereth vs battaile If lust be subdued ambition draweth his swerde If ambition be caste downe â—ire prouoketh vs pryde settethe in his foote droÌ„kennes approcheth enuy breaketh concorde emulation cutteth amitie away I wyll not speake of desperation of the deaffe beating of consciences of the furies of the mynd wyth such others whiche with horrible enforcementes furiously assayle innumecable For what shulde I fyght with the monster Hidra who can number the sandes in the sea or the starres fyxed in the Hygh heauens whiche I thinke passe not muche the number of mens enemies Seynge therfore that man dayly suffereth so many persecutions and daungers shulde we desyre to stande styll in the myddes of oure ennemies amonge so many sharpe swerdes or shall we couit by death quickly to flye to chrisse our defender and helper Specially seing that Christ him selfe instrurteth vs saith Truely truely I say vnto you that you shall wepe and lament the worlde shall reioyce You shalde sory but this sorow of yours shal be turned into gladnes Who wyl not be desyrouse to want heuines and to enioy perfit gladnes whan this sorowe shalâ— be tourned into gladnes he decla reth saieng I wyl se you agayne your hartes shal be merye and this mirth shal no man take from you Therefore seynge that to se Christe is to be gladde and that we shall not be gladde in dede to suche tyme as we shall se hym what blindnes or rather madnes is it here to delite in paine teares peÌ„sifenes not rather court to Come vnto the ioy which no maÌ„ shal cake from vs Let vs play the wise men and be glad at the vocation of god to leaue this painful pere grination to depart froÌ„ this labo â—inth and be transferred to our rountry and to our most louyng fathers house where is no sicknes no sorowes no werines no hunger no colde no laboure no â—nournynge no ieoperdies no enemitie no care to be shorte no aduersytye at all but moche tranquillite pleasure that shall euer endure and depe quietnes where we shall haue for false riches true inheritaunce for dissemblynge fryndes Abraham Isaac the blessed virgin Mary Peter Paule and the aungels of god whiche as the prouerbe is shall euer loue Whose faythfulnes and loue shall neuer be chaunged from vs who consyderinge these thinges wyl not saye with the prophete that the daye of death is better than the daye of byrth who will not confesse that he whyche dyeth in the lorde maketh the permutatioÌ„ of Glaucus and Diomedes that is to say receaueth for brasse syluer and for coper pure beaten golde BUt paraduenture you wyll say vnto me syr as for this worlde how so euer it be I know it and of his good thynges I am a partaker but whether I shall go hense yet I knowe not ne what I shall haue after this lyfe Therfore to leaue a certainte for a thinge incertayne howe shulde I be but sory HerkeÌ„ then I pray â—ou and gyue eare a lytle and I shall declare vnto you by gods â—nfallible worde bothe whether â—ou shall go hense and what you shall haue after this lyfe The bo â—ye saith Ecclesiastes shall returne to the earth Eccle. 12. frome whense â—t came and the soule to god whiâ—he gaue it The soules of iuste men be in the handes of god and â—he torment of death shall not â—ouche them Sapi. 3. Many mansions â—aith Christ be in the house of my â—ather yf it were otherwise I â—olde haue tolde you I go to â—repare a place for you Iohn 14. and yf I â—o to prepare a place for you I wyl againe come and take you to my selfe that you may be where I am Truste therefore and you shal be sure by this promyse to come thither where christ is Euery man that heareth the worde of Chritie and beleueth in him that sent him â—0 5 hath lyfe euerlastyuge He commeth not into iudgement but passeth from deathe to lyfe We knowe sayth Paule that yf the earthly house of this oure ha bitatioÌ„ be dissolued we shal haue a buyldyng of God 〈◊〉 Lord. an house not made with mans handes but euerlastynge in heauen That dwellynge doutles shall happen to all faythfull whyche Christe of his greate mercy promised to the these with these most comfortable wordes This daye thou shalt be with me in paradise Therfore seyng it is so that the soules of iuste and faithfull men be in the haÌ„des of god as you be now assured by scripture where the torment of death shall not touche them seyng christ hath prepared a place for them and that they shal dwel eueÌ„ there as christ him selfe dwellyth Seynge that we shal haue after the dissolution of these our earthly bodies an euerlastyng mansioÌ„ in heauen Dout no more whether you shall go after this lyfe but be redy repente and beleue and you shall enter accompanied of the v. wise virgins into the ioyous mariage mentioned in Matthew What the faithful shal haue after this lyfe saint Paule in the syrst to the Corinthians and second chapiter shal sufficiently declare The eye sayeth 〈◊〉 hathe not seene the eare hathe not harde neyther the harte of man hath thought the excellencye of the good thinges that god hathe prepared of them that loue hym Agayne to the Romaynes The passions troubles and affliccios we suffer here be not worthy of the glory which shal be reueled in vs in the tyme to come Thus saynt Paule whiche was rapt into the thyrde heauen and sawe secretes whiche a man maye not laufullye speake hath taught you what the soules of good men shall enioye after this lyfe That is glorie suche excellencye of pleasures as the senses and wytte of man can not comprehende But yf saint Paul had spoken no thyng of the matter yet a reasonable man myghte partly conceiue the great and inuisible thinges that good men shall possesse in the other lyfe of these present thinges little and visible For as moche as our vile and cortuptible bodies by the be nignitie of god receaue so many commodities benefites and plea sures of the heauens the earthe and the sea of the light darkenes of heat and cold of the raine wyndes and dewe of byrdes beastes and fyshes of herbes plants and trees of the earth to be short of the ministerie of all creatures seruynge vs successiuely in theyr due tymes wherby they may alle uiate our werines What howe great innumerable shall those be whiche he hath prepared for those that loue him in the heaueÌ„ly countrye where we shal se him face to face Yf he do so moche so greate thinges for vs beinge in prison what shall he do for vs in the palace Seinge that the workes of god be so greate and innumerable wonderouse and delectable whiche the
good and the euyll receyue indifferentlyee how great shall those be whiche the good shal receiue being alone Seinge that he perfourmethe so moche for his frindes and his enemies yet beinge to gether what shall he do for his fredes seperately seyng that he comforteth vsso moche in the day of teares howe moche shall he comforte vs in the day of mariage Seinge that the pryson conteyneth such thynges what maner of thinges shall our countrey conteyne The eye as it is saide before hathe not sene the eare hathe not harde nor the harte of man can thynke the excel lencye of those thynges whyche god hath prepared for his fryndes accordynge to the great multitude of his magnificencye 〈◊〉 the multitude of his pleasauntnes whiche he hath layde vp for them that feare him Therfore let vs not doute whether we shal go neyther what we shall haue beynge faythful in the other world For as muche as we may certain dye knowe not by scripture onely but also by the leadynge of naturall reasonne All suche doubt put awaye desyre we mooste hatrelye and feruently accesse to those chynges whyche God hath prepared for his fryndes musynge nowe and than some such godlye meditatione as is this whiche saynte Augustine hathe in his Soliloquiis The harte desyrythe not so moche o lord the welles of swete water as my soule desyrethe to be with ye. My soule hath sore thirsted the o lord the wel of life oh whan shal I come and appere before thy gloriouse face o well of lyfe and vayne of lyuyng waters whan whan shall I come from the earth deferte withoute waye wylde and waterish vnto the waters of thy swetenes that I maye se thy vertue and satisfy my thyrste withe the waters of thy mercy I am a thirst o lorde and thou arte the well of lyfe Fil me with thy waters I besech the. I doo thyrst for the o lorde the lyuynge god whan shal I come and appere before thy face shall I euer se that day that daye I meane of pleasuntnes and myrth that day whiche the lorde hathe made that we myght be glad and mery in it o day most bright fayre caulme voide of all stormes tempestes and troublesome wyndes hauynge no euented nor fallyng downe of the sonne in the whych I shal heare the voice of praise the voice of exultatioÌ„ contessioÌ„ In the whych day I shall heare enter into the ioy of thy lord thy god where be great inscrutable merueylouse thynges wherof there is no number Enter into ioye without heuines into ioy whiche conteyneth eternall gladnes Where shal be al good thinges and no eyul where a maÌ„ shal haue what he wyll and nothynge that he wyl not where lyfe shal be lyuelyke swete amiable where shal be no ennemie impugnynge vs but safe securitie sure tranquyllite quiete iucundite pleasant felicitie happy eternite eternall blessednes and the blessed trinite of the trinite the vnite of the vnytye the dette of the blesse fruitione O ioye aboue all ioyes O ioye passynge all other tâ— O ioye hesydes the whiche there is no ioye Whan shall I enter that I may se my lorde that dwel leth in the and the greate vistone what is it that lettethe me so longe alasse howe longe shall it be sayde to me where is thy god and where is thyne expectationâ— arte not thou o lorde God we looke for Iesus christe whiche shall retourme the bodies of our humilitie and conforme them to hys Whan shall he retourne frome the maryage that he maye leade vs to hys mariage come o lorde and tarye not come swere Iesu come and visite vs in peace come and brynge vs frome prison that we may be glad before the with perfyt hartes come whiche arte desyred of all nations she we thy face we shal be saued come my owne lyght my redemer and brynge my soule from prison that it maye confesse thy name howe longe shall I poore mretche be toste in the floudes of my mortalite crypeng to the o lord and thou hearest me not heare my crye I befech the from this troublesome sea and brynge me to the porte of felicite Oh happy be they whyche haue passyd the daungers of thys Ieopatdouse sea and haue attaynyd to the O sureste hauen Dappye thrise happye be they whiche haue passyd from the sea to the bankes from hany sshment to theyr countrey frome prysonne to the heauenlye palace Where they reioyce with coÌ„tinual quietnes that they haue soughte by manye tribulations O happye and happye agaynâ— whiche are eased of the butden oâ— theyr euyls and beinge suer of unmarcessible glorie inhabite the kyngdome of comlynes O euerlastynge kyngdome O kyngedom of al worldes where is light that neuer faylethe and the peace of god that passeth all sense In the whiche peace the sowles of saintes do rest where euerlasting merines couerith their heades with ioye and exultation Where sorowe and moorning can haue no place Oh howe gloriouse is thy kyngdome good lorde in the whyche thy sayntes do raygne clothyd with lyght as it were 〈◊〉 a garmente hauynge on their heades crownes of preciouse stones O kyngdome of euerlasting blessednes where as thou o lorde the hope of sayntes and diademe of glorye arte loked vpon of thy holy ones face to face makynge them glad on euerye syde in thy peace that passeth al sense There is toye withoute ende gladnes withoute sadnes health without sycknes myrthe without sorowe â—ay without laboure lyght without darkenes lyfe without deth all good thynges without al euil thynges where youth neuer wax â—th olde where lyfe hathe none â—nde where beautye neuer vaydeth where loue is neuer colde where ioye doth neuer decrease where sorowe is neuer felt where waylynge is neuer harde where no euyll is fearyd for there the hyest felicite is possessed That is to saye euer to se thy face o lorde of powers Therefore happy be they which haue alredy atteyned vnto such iopes Unhappy be we for as moche as we do yet trauell in a straung country as banished men suspyryng vnto the beyng the porte of the sea O country o our swete countrey a farre of we loke towardes the from this vnquiet oceane we do salute the with teares we desyre and sue to come to the. O Christe god of god the hope of manâ—ynde our refuge vertue whose lyght a farre of amonge the darke clowdes ouer the stormy seas as the beame of a starre of the sea doth irradiate oure eyes that we maye be ditected to the safe hauen Gouerne our shyppe wyth thy ryght hand and wyth the sterne of thy crosse leaste we perisshe in the floudes leaste the tempestes of the sea drowne vs least the depth suppe vs vp wyth the hooke of thy crosse drawe vs vnto the from this tempestuouse sea ours onelye comforte whome we do se a farre of as the mornyng starre and the sonne of iustice with our eyes scante able to wepe anye lenger Unto the standyng vpon the banke and lokynge