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Peace be in thys house.
Who commeth in there?
Yt is I Timothe youre neighbure, how is it with you? is all thynges well?
Alas no it is not well, for I lye here and can nether moue nor wrēche my self, my yointes be so full of syknesse and payne.
I beleue yt ryght well, for you haue had a greate tyme: but how cā ye quiete your self therin?
How shulde I quiete my self? I wolde I were deade such payne. I am in, Amy
I praye you neyghbure vexe not your∣self so much with this syknesse, for treuly yt is not Christenly.
It is easy for you to speake of yt. For no∣man halteth of another bodies grefe. Yf you dyd lye in such paynes as I do, you wolde saye otherwyse.
Ye be farre wyde from Lazarus sufferi∣re so farre as I can se, whose name you haue, whiche toke his grefe paciently,
and without grudginge agaynst God yt he myght not optayne the crommes frō the rychmans tabell, & that he was fay∣ne to lye vnder the broade open skye, his body beynge full of sores and payn, and fynally to dye for very honger, for which thynge also he was brought in Abrahās bosome by the angels. But you haue an house to dwell in, ye haue yet God be thanked meate & drynke: you haue good neghbours yt wold fayne cōforte you, & helpe to beare youre grefe which Laza∣rus hadde not, Neuerthelesse he was al∣waye content, and so ought ye to be also.
Because I am none such as he was, ther¦fore shall not I also be set vpon altars, & haue an holy daye kepte for my as is done for hym.
Alas brother Lazare you be yet farre frō the kyngdom of heauen, seynge ye suffer youre grefe wt so euell a wyll you ought to remember that it is the good wyll of God that ye thus suffre: is it not al good that commeth of hym? be content therfo∣re wyth his godly will, and youre bur∣then
shall fall the lichter for you.
I must nedes be content the rewith for I can not remedy yt, nor yet auoyde it.
Although you coulde remedy it agaynst gods wyll wolde ye do it? I thynke not: for you wolde not wrestle with the wyll of God.
I shall tell you the very treuth, yf I coul¦de be red of this payne, I wold not kepe it one houre longer.
Wolde ye then rather be an enemy of God, than to suffre a lytle for hys sake?
I can tell you nothinge els but that I wolde fayne be ryd of this passion, for yt is to heuy for me.
So longe as ye suffre of compulsion & not wyllingly, than do ye lese youre re∣warde of sufferinge: & ye stryue agaynst God lyke a rebellious childe that diso∣bayeth his louynge father.
I must suffre be yt wyllingly or not wyl∣lyngly.
Ye suffre grefe and payne but without deseruynge for yt, and therfore the more one a flyer: for ye suffer onwyllingly & vn∣faithfully, ye suffer of cōpulsion euē as a seruaunt stondeth in awe of hys mays∣ter by yt reason of his rod or wande that he castiseth hym withall, A seruaunt re∣mayneth not is his maysters house, but must voyde Ihon in the .viii. Chapter: But ye sonne remayneth as a trew eyre. Yf ye now therfore were a sonne of ye hea∣uenly father: ye wolde receaue this cor∣rection of his wyllingly, and with trewe loue in a sure fayth, and vnderstonde yt to be his loue towarde yow: seynge he cā sende to his chyldrē nothinge but ye best, nor {pro}cure ought els for thē but good.
This soundeth very straunge in myne ears, that God punisheth me thus gre∣uely of very loue, & sendeth me this for ye best gifte that he can geue me, I wolde rather thynke yt to be a horsly loue.
Alas brother how fearcely do you runne agaynst the stone that is Christ? How
straunge be Gods worde and workes for you to heare and vnderstonde? mans wyt can not attayne yt that is spoken of God, The worde of God is as it were an hāmer that bruseth the stones: Therfore must ye submitte and captiue youre wyt and mans wysdome wholy, tyll yt be cle∣ne presoned and subdued to the wyll of Christ and pacifie yt self in hym: afore ye can perceaue how great good & mer∣cy ye inwarde mā receaueth in depressin∣ge & mortifynge ye outwarde carcase.
O Timothe youre wordes be to hyghe & pythie for myn vnderstōdīg, my memory & wyt is greatly swaged wt this syknesse of myn: wherfore you must ordre you o∣therwyse yf I shall learne ought of you.
Yf ye hūger Gods worde & can satle you so yt ye may heare yt, I wyll so shewe yt yow yt ye shall easely perceaue yt of me.
Yee verely and that gladly, reache my another cussyne and laye yt to my backe for gods sake, that I maye syt easlyer to
heare, and answere you.
Are ye well so? or wyll ye syt hygher?
No, I syt now easly & I can not wel suf∣fre much tossinge and wrenchinge, My tonge is the wholest and lythyest of all my membres: beginne whan ye please.
That I may shewe you ye better ye mea∣nynge of myne aforesaide wordes I wil rote out youre infidelite, and shew you it afore youre eyes, that ye maye se how farre a man is separate frō God trough hys infidelite: out of the which all other synnes do sprynge as braunches and twigges out of an euel roote. For infide∣lite is ye chefe synne wherof ye holy goost shall iudge the worlde, as Christ sayeth Ihō. xvi. Therfore is thys now my que∣stion wether ye do vse to rede youre pa∣ter noster.
What a question is that? thynke you I be a Turke shulde not I rede my pater noster?
How rede you yt in latin, or engly she?
I rede yt as I haue learnt yt of my fa∣ther: pater noster qui es.
Ye ought to rede it in englyshe that ye maye vnderstonde it the better, seynge ye can no latin. Tell my then that I shall axe of you yf ye please: Beleue ye wel ye fyrst worde Pater, that is father?
Shulde I not beleue that? Christ hym∣self hath taught vs so to praye.
If ye beleue God to be youre father, thā must you beleue youre self also to be his sonne and eyre, els ye dissemble praynge contrary to youre harte and not iustly. Seynge then ye call hym youre father, (with which louely name you admonish hym to heare you his sonne) and you ha∣ue not such a lyuely perceauynge of hym as a good chylde ought for to haue: than saye you youre Pater noster wythout fayth.
Without fayth? how so? what is fayth?
Fayth is a gyft of God, which is not ge¦uen to euery man, without which Romā is acceptable to God.
Haue not all Christen men fayth then?
There is two sortes of Christē mē, lyke as there is two sortes of chyldren of Is∣rael: some be Israelites after the fleshe, some by promesse: euen so be some Chri∣stē mē by name, some by ye dede by reason they be gyfted with the beleuynge sprete of Christ. These christians haue al faith.
What is ye faith than, wherby we Chri∣sten men be called beleuynge?
Fayth is a sure and lyuely felynge in ou∣re hart that we be acceptable vnto the father, and that he is mercyfull vnto vs thorowe his sōne Iesu Christ, in al what soeuer can betyde vs, or that we do, we∣ther it be in lyfe or death. This fayth is better perceaued inwardly of them that beleue treuly than it can wel be expressed outwardly.
Is it a hydde mystery? can not I per∣ceaue inwardly by no token whether I haue fayth or not?
Yes verely I shal declare that vnto you by a symilitude or ensample: A chylde hath no perceauynge inwarde, nor she∣weth outwardly ony behaueoure wether he haue a sure confidence towarde his fa¦ther or not, vnto the tyme he is assayd in thys hyd fayth: But whā this chylde is ether beatē or misdealt of a straūger, thā lyfteth he is voyce in hys anguysshe, preassinge to his father through the myd¦des of his enemyes with a sure fayth & cōfidence to be delyuered and saued. Yee in his flyght & hastynge for rescue which he shall surely optayne there, his mynde is certified that he shall be rescued, and this is a greate quietnesse of conscience, and a speciall ease at hys hart that hys enymyes shall nomore reioyce ouer him. After thys maner also is the matter wyth the chyldren of God: Oure hea∣uenly Father hath geuen vs power to
be yu children of God, & that through be∣leuynge in his name, which by the fa∣thers commaundement is become man for vs, and hath chosen vs to be eyres wt him. Now we belyuinge this and kno∣leginge yt through the sprete of trueth we wayte for all ayde, comforte, and sub¦sidie of oure heauēly father, in what so euer temtacion can assault vs. So that yt is sure token and specialte that we be in the fauoure of God yf we abyde sted∣fast in praysinge the name of God, and reioyce inwardly whā we be in troubel or anguishe, though God seme to haue vt∣terly forsaken vs. Here lo must the Chri∣sten faith fyrst apeare. The sauegarde & quietnes of conscience which we haue in¦wardly in the myddes of troubell, is a frute of the holy goost, sustaynynge vs lest we fall into mysbeleue or blasphe∣minge of God, ye which oure punishmēt myght cause ryghtwell. Wherfore we nede not to shrēke or to drede our Lorde God whan he stryketh vs, as a seruaunt doth feare & auoyde his master. For God nother cā be, nor is a scourger or tyrant
vnto his children. It is oure dewty to re¦yoice in him, and to prayse hym in al his godly workes, knowenge that he is oure sauegarde in the daye of troubell. Paul wrytinge to the Romanes in the .viii. chap. sayeth: We haue not now recea∣ued the sprete of bondage to feare ony more: but we haue receaued the sprete of adoption, wherby we call Abba, deare fa¦ther wt a lusty corage & a sure faith. For ye sprete of God which worketh such faith in vs geueth wytnesse vnto oure sprete that we be the children of God. Seynge then we be the childrē of God, oure mer∣cyfull father hath such a delyte in vs as in his welbeloued children. So yt where the moost feare and yeopardy is, there is he moost nearest present. It is surely the nature of a good father to be more feruē¦ter in loue towarde hys children, where the moost nede is. Now whan ye consy∣dre this diligently, with a hartyfull lust towarde God the father: than maye you beleue, and say truely that God is youre heauēly father, yf not, you say your Pa∣ter noster faynedly, as al other ypocrites
do, whose hart is farre from their mouth although ye sayde youre Pater noster a thousande tymes.
Is this the sayenge of Pater noster, thā dyd I neuer saye yt dewly in all my lyfe. I haue oft sayde the .xii. artikles of oure fayth after the prest in the pulpet: But I coulde neuer heare so much concerninge the pyth of them as I haue done now.
Such hystoricall fayth as ye be taught in the pulpet haue ye deuels also, for they beleue that God is almyghty, that ye son¦ne of God is become man, that he is cru∣cified and rysen agayn, but they beleue not that he is ordeyneth to their saluaci∣on. The deuell beleueth and trembleth: but a Christen man beleueth and reio∣ceth in it. The fayth or knoleginge of the deuyls which they haue of God causeth them to feare and tremble: but oure fayth causeth vs to reioyce and be glad∣de in God, whom we knoledge euer to be oure father.
If he be our father why sendeth he such greueous paynes to vs then?
Youre aforesayde fayth must be tryed trough sufferynge, syknesse, and aduer∣site, as yt is written: That we shall not maruayll nether be moued that we be tryed trough the fyre of sufferynge, for yt is done to proue vs. The lorde proueth al the electes after this maner, that their fayth may be founde ••ore precious than the golde that is tried through the fyre. And the ende of oure fayth whiche is not anulled, is the health of our soul. Wher¦fore as ye beleue that God is youre mer∣cifull father: euen so must ye beleue also. and by fayth be assured, that all that be tydeth you, is hys fatherly wil and plea∣sure. Thynke not that hys eyen be wythdrawen from vs, for so greatly are we accepted before him that he sayeth. Whoso toucheth you, toucheth the very appell of myn eye. Yee we be so earnest¦ly and tenderly, cared for and kepte of God oure heauenly father, that there is not the least he••r of our heade but yt ys
tolde: no a sparowe doth not fall on the groūde without the consent of oure hea∣uenly father. How much lesse can thys syknesse come vpon you without the con¦sent of the heauenly father, which hath sanctified all troubell and sufferinges: By the crosse and humblinge dyd yt ple∣ase God to exalte and glorify his owne sonne. He yt dyd take care & thought for you before ye were borne: shall lykwyse prouyde for you beynge here: seynge he wolde you to be here. Wherfore all those that suffre accordinge the wyll of God, ought to cōmitte the charge of their sou∣les vnto the good creator of all creatu∣res: in whose handes we are, as the claye is in the potters hande. Praye therfore vnto the father with youre whole hart, that his name maye be halowed in you, lyke as it is halowed and glorified tho∣row ye death and depression of his sonne But as for oure name it is full of disho∣nesty, shame & dānacion.
By the meaninge of youre wordes I per¦ceaue yt not nedefull for me to desyre
these paynes of myne to be auoyded: and to be healed other in soule, or bo∣dy.
I coulde shewe you welinough that this praynge doth come nother of the sprete of God, nor yet out of fayth, but of pro∣per loue, which seketh rather hir owne ease and profite, than the glory of God: But I feare lest it wolde be to tedious for you, & also I reken ye can not wel suf¦fre many more wordes.
No hardly, it shall not be tedious vnto me, for euen now haue I a great desy∣re to it, wherfore shewe me why I may not pray so?
A trew fayth wyll not cause you to praye so, for it is certified alwaye of the good will of God what so euer doth chaun∣che: All that is not of fayth is synne (sayth Paule). Searche the grounde of youre harte, and ye shall perceaue that ye desyre to be healed for none other cau∣se, but only to be at ease. Therfore, seyng
that through this wyked nature ye set more pryce by youre self than by God: ye had leuer youre sensualyte and wyll we∣re accomplysshed in optayning of health than that God in this syknesse shulde do in you, and with you accordinge to hys pleasure. Wherfore I praye you what els do ye but rebelle agaynst God, & cor¦reke him in his iudgmēt, because he wor¦keth not accordynge your ymaginacion Where is youre pater noster? do not ye praye and saye: Father thy wyll be ful∣fylled in earth as it is in heauen, that is in the earthy bodye, as it is in the soule which is an heauenly body. How lytell doye rest hetherto in the workes of God? Heare how fully the kyngly prophet Da¦uid was mortifyed entyerly, and near in excesse of mynde, vpon all yt which God wolde sende hym, he beynge dryuen out of his kyngdome by his owne beloued sone Absalon dyd saye: Yf I shal fynde grace before the Lorde, he shall fetch me agayne, and let my se it againe (meanyn¦ge the arke) and the house of it. But yf he saye thus: I haue no pleasure in the
beholde, here am I let hym do with me as yt pleaseth hym. Here was a mortify∣ed sprete, which kept the trew Sabbath, that is the euerlastynge restynge daye, from this be ye farre wyde for all youre prayenge, and flatterynge.
What good can I optayne by this wre∣chednesse, wherfore I shulde not desyre to be ryd of it.
It is styll the olde trade, ye wyll not suf∣fre but for auauntage, ye wyll vse batte∣rynge with God. God wyll haue no mar¦chauntes, nor exchaungers in hys holy temple wherin he resteth, as ye shall hea∣re more herafter, yf we reason larger. As concerninge the good which we optayne by sufferinge, we must vnderstonde that God hatheth synne in that he sēdeth mer¦cy, and loue to hys chyldren, whych he doth chastyse. Whan ye praye God than to take awaye thys chastenynge from you than be not ye content, that he shall shewe thys hys ryghtwysnes in you: and herein ye declare, and vtter you to
be a frende of synne, and enemy to the ryghtuousnes of God. Be not you very blynde and peruerse harted, louynge thē that hate you, and hatynge those that lo¦ue you. To that intēt sendeth God payne anguysshe, yee and death vnto vs, that the body of synne and death shulde be ro¦ted out in sufferynge, and slayenge of the olde Adam with all hys carnall concu∣piscences and desyres. This worke wyll not ye to procede in you, which notwith∣stondinge must be accomplysshed yf we wyll be acceptable before God. Paule sayeth. Knowe ye not, that all we which are baptysed in to Christe Iesu, are bap¦tysed in to his death? The chyldren of Israel myght not optayne the londe of promes, excepte they fyrst hadde passed the reed see: Euen so we also must come to the hyghe Ierusalem through passin¦ge the reede see, that is troubell and syk∣nesse. For this cause we must cleue to the faythfull wordes of God as the Israe∣lytes dyd: which beynge opprest, before of the read see, and behynde of Pharaos army, so that death was at hande wither
soeuer they turned theyr syght. Wherfo∣re Moses comforted them biddynge not to doubte in Gods behestes saynge: Fea¦re you not, stond styll, and beholde what a saluacion the Lorde shall shewe vpon you this daye. Thus haue they wentu∣red it vpō Gods worde, & passed through the read see wythout blemysshe. Be ye al¦so a trew Israelyte goynge thorow thys sufferynge with a sure fayth, and ye shal surely be delyuered of i•• with a valiaunt power: For he is faythfull that hath so promysed you. Ceasse of your owne wyl, and despyse not that which commeth of God. Whan the waters of troubell so∣metyme be to greueous vpō you, so that thorow them ye begynne to waxe feble: than praye the heauenly father to geue you your daylye breade, strenghtynge you with hys holsome worde, wherby your soule must be sustayned.
But brother this payne endureth to lon∣ge, for my thynketh it wyll neuer haue an ende. It hath so his recourse.
Be not moued at that, for Christ hymself dyd suffre before he came in to hys glory Is than a disciple greater than hys may¦ster? is a seruaunt aboue hys Lorde? Yf ther hadde bene another way to come to the trew glory and lyfe, Christ wolde haue rather chosen it: but now hath he fyrst trodden and chosen thys waye of sufferynge hymself that we shulde folow hym in yt. Lo thys is to take vp the cros∣se of Christ, and to folowe hym, dayly to be mocked, despised, depressed, lyke as he hath boren his crosse with all despy∣syng, payne, and reuylinge. We be cruci¦fyed with Christ whan we mortifye oure pleasures and affections, which ought to be durynge oure lyfe. Now yf we be equall wyth Chryst in sufferynge, and dyenge: whe shall also be equall wyth hym in reioycynge, and rysinge to ye new lyfe. Certifyed, that oure olde man is cru¦cifyed with hym, to the intent the body of synne shulde be destroyed. Yf we then be dead with Christ, we beleue that we shall also lyue with hym. Paul sayeth Roman. vi.. For a grane of corne cast in
to the grounde can not brynge forth fru¦te hūdreth folde, without it be mortifyed fyrst, and auoyded his harde huske: euen so we also beynge here in earth must first dye and refuse the corrupcion of oure flesshe, yf we wyll lyue with Christ, and brynge forth frutes of lyfe. For this cau∣se is the lyfe of a Christian here in earth counted to be nothynge els (nor is none other) saue a continual crosse, death, and deynge as Paul doth specifie .ii. Cor. ix. saynge: That we which lyue are alway∣es delyuered vnto death for Iesus sake, that the lyfe also of Iesus myght appea¦re in oure mortall flesshe: for as longe as we lyue, we are delyuered vnto death for Iesus sake, that the lyfe of Chryst be de¦clared in oure mortall body. Dauyd al∣so sayeth: For thy sake we are kylled all the daye longe, and are counted as she∣pe appoynted to be slayne. Yf ye wyll saye thys trewly wyth Dauyd, then must you be content with your punys∣shement, yee vntyll the death as the she∣pe is, which openeth not his mouth in ye slaghting. I praye you how can ye desire
God to take from you this payne, yf ye beleue surely yt although your outwarde mā be corrupte and perysshe: yet your in∣warde man is renewed daye by day. Paule sayeth that this troubell, and suf∣ferynge (which lasteth but ye tuynklyng of an eye in comparyson of the glory for to come) prepareth maruaylously for vs the eternall glory: yf we haue not oure syght fyxed vpon yt which is visible, but vpon that which is inuysyble and euer∣lastynge: yee all that we can suffre here in this transytory worlde is not to be cō∣pared vnto the glory which shalbe decla¦red in vs. By thys ye perceaue that all those which suffre wt a sure fayth, ought also to reioyce in theyr troubell, euen as Paule and other electes haue done.
Me thynketh ye preasse the meteyarde harde on: How can I reioyce in troubell which is nought but waylynge, and yay¦lynge. It is harde to laugh and to wepe
I shall enfourme you of it with a grosse ensample: ye lye here now sycke and dys∣seased,
ye wolde be fayne cured of some goode phisician, now maketh he a drinck for you which is very bitter and misplea¦saunt to receaue, neuerthelesse thorow his informacion and promesse of health therby ye ouercome the bytternesse of it drynkynge yt with shoueringe & chaūg∣ging of coūtenaūce: though ye tears rūne down wt drynkīge of y••, yet endeuoure ye yourself to retayne a corage. Were it not a folyshe felowe yt wolde be displeased wt the phisician because he doth minister so bitter drinke vnto him, which he geueth you not for ony hatered or euell wyll, yt you shulde fele the bitternesse of yt: but that ye myght recouer. Who wolde be so madde to desyre the phisician to auoyde the bitter recepte, knowenge and stedfast¦ly belyuynge to optayne health by none other meanes?
As for me surely I wolde rather thanke him, & drynke hys recepte, though it we∣re as bitter as regale yf I knewe to op∣tayne health therby.
Lo then, nomore ye ought to despise the hyghest physiciō of your soule, nor to refu¦se hys medycines, though they be bytter and paynfull vnto your olde Adam. But ye must haue an eye to his promyses, & ouercome that which is payneful to you wherby neuerthelesse ye be saued. Thus haue martyrs ouercome in sufferynge, and death, for dyenge they sawe the trew lyfe, in syknesse and disease of the flesshe they sawe the power of God, which is for¦tyfied, and stabylysshed hereby. God of hys nature is merciful, but that he maye worke hys worke in vs, that is to heale, to make safe and sounde, he doth fyrst a thynge that is straunge to hys nature which semeth vnto vs a token of hate∣red, that is, he scourgeth and beateth vs with syknesses and grefe. Thus doth God a straunge worke (as sayeth Esaye in the .xxviii. chapter) that he maye wor∣ke hys natural worke. By this straunge worke of God that is the chastenynge or scourgynge of the father we lese oure co∣rage, goodes, bloude, health, welth, and lyuelode, and come euen in the myddes,
of the crosse, despysynge, and death. All thynges appeare here before our flesshly eyes as though we were enemies vnto God, and wholy despysed of God, and wote not to consyder how he shall dely∣uer vs. Yet do we perceaue the hande of God inwardly which doth so sustayn vs that we fall not in des••ayre, mystrusting or mumurynge agaynst God: wythout the hande of God it were impossible for vs to stonde the twinklinge of an eye In the ende of the worke do we fyrst percea¦ue the councell of God, than se we that he wyll mayntayne and fede his shepe in his lappe whom he wyll not haue to dye for hunger and dysease. He can temp¦te the ryghtuous, and also delyuer them agayne. By fayth may we be conque∣rers of all. Fayth is of thynges that be not apparent: now, where fayth shal ha¦ue a place, there must such thynges be be¦leued as be inuysyble. Thus is fayth of the lyfe to come chefely contayned, and declared in dyenge. Thus we be∣leue that God relyueth vs in kyllyn∣ge: that he saueth vs, and iustyfyeth
vs in synnynge: that he brengeth vs to heauē, whā he semeth to thrust vs down to hell in that he forsaketh vs: and that he healeth vs in oure soule whan the bo¦dy is vysyted with al maner of syknesses For he hedeth hys mercy vnder hys wrath. How wolde haue beleued that God wolde haue dealte so peteousli with hys good frende Iob, in takyng awaye all hys best beloued thynges: but onely because he was mynded to restore hym, all this agayne doubell? Let therfore youre eye of fayth preasse vnto saluaci∣on, and reioyce, though God shewe you not his foreparte that is a chearfull co∣untenaunce as he dyd vnto Peter beyn∣ge on the moūt Thabor: but hys hynder parte lyke as he appared vnto Moses. For whan this worke of his is past, thā appeare his fotesteppes. Whā this cha∣stesynge is past, than shall he smyle at you, and shew you his fatherly fauoure: though in this anger he seme to gerne, and loke grymly vpon you. Perceaue you this?
I can not perceaue perfectly so much at ones Neuerthelesse, I perceaue that in youre wordes there is a Godly vnder∣stōdynge, though I can not comprehend so much at once. Therfore I desyre you to declare me more earnestly, and sleght∣ly which waye oure synnes be mortyfy∣ed in vs by the crosse and sufferynge.
I wyll do yt gladly. Whatsoeuer a man loueth besyde God, that is hys Idoll, therfore is yt nedefull to declare what thynges we sett stoare by besyde God, that we myght endeuoure vs the better, to fulfyll the fyrst commaundement whe¦rin we are commaunded to loue God, with all oure harte, power, and vnder∣stondynge. Some leane to much to tem¦porall possessions, which be withdrawen from them (as a pelowe from vnder a mans heade) by extorcion, with the fyre, by warre, or by some other losse: that hys hart beatt the more lyberte to be turned wholy to God. Another hath hys carnal affeccion fyxed to sore vpon hys wyfe, chyldren, father, and mother, or frendes.
These false goddes be withdrawē from them whan they suffre, ether in theyr na¦me or fame, goodes or bloude: or whan they be taken from them by death, to ryd¦de a man of hys carnall affection, and to open to a man hys infydelyte, that God may possesse the harte wholy and alone, lyke a gelous louer. The thyrde is wan∣ton, and full of pleasure, he setteth great stoare by hymself by reason of hys bewty strength, honesty, wysdome, puyssaunce vnto such sendeth God troubell, anguys¦she, sykenesse, sores, onwholsōnesse, or fo¦lysshenesse, to the intent, yt he myght se how that all flesshe is nothynge but hey and all his glory as the grasse of the fel∣de: the grasse wythereth, and the flore faydeth.
I can not perceaue yet that God recea∣ueth vs in scourginge, al we flye strokes
Your mysbeleue is the cause of flyenge, which Paul rebuketh in the .xii. to the Hebrews saynge: Bretheren haue ye for∣gotten the consolacion, which speaketh
vnto you as vnto chyldren saynge: My sonne, despyse not the chastenynge of the Lorde, nother faynte whan thou arte rebuked of hym: for whom the Lorde lo¦ueth hym he chasteneth, Yee he scour∣geth euery sonne that he receaueth. Yf ye suffre hys chastesynge, he offreth hym selfe vnto you, as vnto hys beloued son∣ne. What sonne is he whom hys father doth not chastyse? Yf ye be farre from the chastenynge, which is comune to all chyldren: then be ye no chyldren, but ba∣stardes. Also yf we haue hadde carnall fathers of whome we stode greatly ī awe which chastysed vs: how much more shal we be obedyent vnto the father of spre∣tes, and shall lyue by hym? Oure car∣nall fathers haue taught, and enfour∣med vs after theyr best mynde, and that for a lytle season: But thys father of ou∣res teacheth, and chastyseth vs for oure profyte, that he maye make vs parta∣kers of hys holynesse. All thys present chastysynge semeth to be nothynge yoy∣full but sorowfull: but herafter she ge∣ueth a quyete frute & reward vnto them,
which be proued therby. Are not these sayenges comfortable vnto them that be in payne? punyshment is dewe vnto syn¦ne, and wythout synne is noman lyuyn∣ge: wherfore good Lazarus receaue all that is sent vnto you, and suffre, though it be greueous. Be pacyent in youre de∣pressynge. For as golde and syluer be tried in the fyre: so is man tried in the for¦nace of temptacion: Therfore, scrypture exhorteth vs to estyme it aboue all other frutes. And there is no frute so trewe as yf we be proued by many folde temptaci∣ons, knowenge that temptacion in faith bryngeth forth the frutes of pacience. Beholde all the martyrs, and chyldren of God in theyr sufferynge, and let theyr constant fayth be an example vnto you, for as God hath delyuered them, euen so shall he delyuer you also.
I maye not cōpare my sufferynge wyth theyr passyons. They dyd suffre for their innocency: but I suffre for my synnes.
Thynke you the sayntes were no syn∣ners
also? before God is no fleshe founde ryghtuous. Saye not that ye suffre with the wyked murtherer whan ye suffre pa∣ciently, and whan faythfully ye knowled¦ge to haue well deserued such castygaci∣on: which the good murtherer dyd also. The knowledgynge of youre synne doth iustifye you, yf it be done faythfully, and trewly. Ther can no trew knowlegynge be, wythout the sprete of treuth, and you¦re punyshment is cause of iustifycacion, yf ye confesse to haue deserued yt well for youre synnes. The martyrdome of mar∣tyrs was not meritorious vnto them to to optayne the lyfe euerlastynge thereby for Paul sayth, that the paynes of thys worlde be not sufficient for ye glory which shalbe shewed vpon vs. For the transy∣tory and faydinge thynges can not op∣tayne durabell rewarde. But Christ hath suffred onely for his innocency, by the which innocent sufferinge he hath rydde vs from all oure wykednesse. Christes death hath deserued lyfe eternall for vs this haue the marters beleued cōstantly testyfyenge it vntyl ye death, conqueryng
by fayth: so that their fayth (wherby they were iustified before God) appeared ly∣uely in knoleginge the name of Iesus, from the which they dyd not shrynke euē at ye poynte of death. For this cause dyd all sayntes euer praye with the prophet. Not oure (Lorde) not oure, but vnto thy name be glory.
You ouercome me which so many stron∣ge and euident scriptures, that I wote not what to answere. Neuerthelesse I wolde desyre God once to ceasse scour∣gynge, lyke as many sayntes haue done And I remēbre I haue herde preached that there was a kynge whose lyfe was prolonged fyftene yeares thorowe hys prayer.
We shall not folowe saintes so curiously in al their wordes, & dedes: for we be not sure how wel they haue ben accepted al∣way of, god. In yt they also haue ben mē, we may be deceaued in their fotesteppes Therfore in sayntes we ought only to be hold their strōge faith, & ye giftes yt God had geuē thē. But christ is set to be our sā¦ple & copie after whose lyf wordes & doc∣trīe
we maye lyue, & speake: for he could not erre, nor cause other to erre, whiche sayntes haue done ryghtwell. Paul sa∣yeth: Be ye ye folowers of my as I am a folower of Iesu Christ. Now shall ye he∣are how Christ is oure sampel in thys prayenge or wysshinge that ye speake of. Whan he prayed in his agony he sayde Father: yf this cuppe cā not be taken fro¦me but ye I drynke of yt, not my will, but thyne be fulfylled. Praye ye lykwyse wt Christ and ye shalbe strenghted also no doubte from heauen in youre battayll, And now to answere you vnto youre ex∣ample of Ezechias which (beynge dead syke) optayned by his prayer of God to be delyuered of his syknesse: you must vnderstande yt God doth punisshe vs di∣uersly with the rodde of correctiō in oure body, Somtyme he doth it to punisshe our synnes & wykednesses, yt our faith be strenghted therby, as Christ sayde to the sykemā yt had lyē .xxxviii. yeares syke at Ierusalē by ye slaughterhouse pole: Be∣hold thou art made whole, sinne nomore lest a worse thīge happē vnto ye. By these
wordes he dyd geue him knoledge, that for his synnes he suffered this longe and greuous syknesse: for the wich he shulde suffreyt more greueously yf he left not synninge. Sōtyme sendeth God syknes∣se and troubel to hys electe, whiche not withstondynge be in his fauours, that ye glory and honoure of God maye be decla¦red therby, as Christ sayeth Ioh. xi. that Lazarus syknesse was not vnto death, but for the glory of God, yt the sonne of God might be praysed therby. Christ say be also Ioh. ix. that the blynde was so borne, that the worke of God might be shewed vpon hym, Euen so daylye doth yet the glory & honoure of God appeare in many places, by sufferinge paciently, and dyenge gladly of many vertuous & honest men: whiche occasion other men to prayse and to thāke God, that sendeth such grace and mercy vnto men, so that they haue cause to reoiyce, yee euen in ye myddes of death, Somtymes God visi∣teth ye trespasses of the rulers, & parētes vnto the thirde, or fourth generatiō vpō their subiectes, and kynreddes: For whā
Dauid had nombred the people forme∣re vanite and misbeleue, there were fay∣ne to dye .lxx. thousande of his people wt in thre dayes .ii. Regū. xxiiii. Hely also, because he castised not his childrē, kno∣wynge them to do euell: God sware vn∣to the house of Hely that hys wykednes shulde not be put awaye foreuer by no maner of offerynge, and afterwarde was he punished by the death of his sonnes .i. Reg. ii All this is done accordynge iusti¦ce, and dewly, for the ryghtwose God cā do no wronge. Vvhan God suffreth such as is sayde afore to chaunce vnto vs, than semeth he and is sayde to be angry with vs, where as he neuerthelesse is im¦mutable. Now whan we rede of some ho¦ly mē, which in their sufferinge haue pra∣yed to be ridde of their crosse, & anguishe it is not to be thought that they haue do∣ne it of ony hatered that they hadde to yt, because yt is oneasy and paynfull: but yt they by this prayenge myght once come to ye perfecte punisshynge of synne, which they hated and persewed. And so prayed kynge Ezechias whan he was admonis∣shed
by the prophet Esaye the .xxxviii. chap. that he shulde dye sayenge. What shall I speake or saye, that he maye do thys? that I maye lyue out al my yeares yee in the bitternesse of my lyfe. (Lo the bitternesse that came of ye hatered of his synnes). Verely Lorde men must lyue in bitternesse, and all my lyfe must I passe ouer therin: for thou raysest me vp & wa∣kest me. But lo I wylbe cōtent with this bitternesse (marke that God by punis∣shinge of synne relyueth a mā: Marke ye fayth causeth Ezechie to haue peace, and to be at rest in the middes of his bitter sufferynge). Neuerthelesse my cōuersaci∣on hath so pleased the, that thou woldest not make an ende of my lyfe, but yt thou hast cast al my synnes behynde thy ba∣ke. Beholde, how royaly the good kynge setteth forth the mercy of God in his suf∣feraunce, that is that Esaye sayeth in his xxx. chapter: With styll syttinge and rest shall ye be healed, In quietnesse and ho∣pe shall youre strength be. That is in the silence & rest of youre owne wyl in Gods wil, and the hope of mercy of God, which
is promised you: yee in all sufferinge shal youre strenght be, so that ye shalbe able to suffre all grefe. Euen so is that petici∣on of our prayer to be vnderstōde, where we desyre not to be ledde in to temptaci∣on, not that we desyre to be rydde and fre of all temptacion, (which cā not be seyn∣ge, oure lyfe is a perpetuall battayll:) But the intent is that we be not ledde in to such temptacion which myght ouer∣come, and so discomfite vs that we ther∣by myght fall in misbeleue, despayre, or blasphemy of the name of God: Vvhich synnes be the greatest and moost pare∣lous, for they lye hydde in the entrayles of the harte. Vvherby we might synke to the botome of hell with Cayn, Iudas, & kyng Antioche, without ye sustaynynge & vnderproppīge of God. Therfore praye ye holy prophetes also: Lorde put not me to rebuke in thyne anger oh chastē my not in thy displeasure. In which prayer ye spret of god cōforteth vs, & causeth God to graūte vs yt he is ye health of al people Of what trouble so euer we call to hī he shal deliuer vs & be our god for euermore
Youre sayenge is confortable, and my thynketh I am refreshed at my hart, so yt I fele lesse grefe in my paines: Neuerthe¦lesse I must reasone sōwhat larglyer wt you seynge ye teache my so well. Vvese dayly with oure eyes, yt yf a chylde beyn∣ge chastiseth of his father do yelde hym∣self to his fathers wyl, axynge mercy, at the laste he wyll leaue of chastenynge I trust that he which is a father of mercye wyll also be mercyfull vnto my poore wrech: how thynke ye?
As concernynge which be the best waye to optayne mercy of God, therin doth youre similitude lyke me verely wel. For as a father that hateth the wikednesse of his chylde dewly, not withstōdinge loue, doth correcce hym wyth fatherly pytie, whan he seyeth him repyne at the chaste∣synge, he waxeth more furious and aug∣menteth the strokes. In lyke maner also God in scripture is sayde to be wrothful, whan we receaue not the chastigation of his hande wyth lowlynesse euen as we
rede in Esaye the .ix. Chapter. After all this the wrath of the Lorde shal not ceas∣se, but yet shall his hande be streched out styll, For the people turneeth not vnto hym that chastiseth them, nother do they seke the Lorde of hoostes. Therfore shall the Lorde rote out of Israel both heade and tayle, braunche & ••uigge in one daye By the which wordes the prophet afore∣sayde meaneth, that God stryketh vs to the intent we shuld so much sooner tur¦ne agayne to hym, and that he strykinge vs shulde occasion vs to seke ayde and helpe of hym. Now therfore, that we ma∣ye swage the wrath of the chastesynge fa¦ther, we shall yelde oureselfs lyke good chyldren vnto the strokes of oure father, knowleginge our faulte, styll pearsynge to hys fatherly bosome, endeuourynge to coll hym, yee to seke all meanes wher∣by we myght moue hym to pytye. For ye which lowly rendrynge of oure self God loueth vs more then he dyd before. For ye prophet Abacuk sayeth: Whan God is wroth than shal he remembre his mercy. Thus maye we thē praye wt the prophet
sayenge: All that thou hast done vnto vs O Lorde, that hast thou done of trewe iudgment: for we haue synned and diso∣beyed thy cōmaundementes. Lo such good wyl and yeldinge is of more effica∣cite, and acceptable in the syght of God to optayne forgeuenesse therby, than all pylgrimages, vowes, and other wayes, whyche a man can take vpon hym of his owne brayne, without ony groūde of euident scripture.
Good Lorde what haue I yet to demaū∣de whiche I rather ought to kepe close. Ye maye saye: One foole wyll demaūde more than al wyse mē can assoyle.
You cā not are to much at me brother for I trust I shal certifie you wel ynough in al thynges by the assistaunce of God.
Ye cause me there to remēbre pelgrima∣ges: wherfore my questiō is wether they auayle ought to optayne health therby: For my frendes wil not ceasse without I make a vowe ether to faynt Leonart, or to our lady of walsyngā, or to some other
saynte after theyr affeccion. But as for me I haue no mynde more in this dede, for goyng of pelgrimage hath pilled my yf a good lyuelod in my dayes, & yet ha∣ue I foūde none amēdmēt. Yf wysdō had ben my frende I might haue spared that mony But I gaue to much eare vnto the¦se olde tothlesse mab••es, & pilergnawers They were so earnest in whysperynge these thynges in myne eares, that I coul¦de neuer be rydde of them. But what saye ye of them Tymothe? yf they be Godly I wyll cause more to be gone for me.
Fyrst ye must well vnderstonde youre owne wordes where as ye speake of pyl∣grimages. A plgrime is he yt wandreth in a straunge country and from home, & pylgrimage is such a wandringe or way¦farīge. Now where fynde ye in ony scrip¦ture, that Goddes worde byddeth you to go & seke holynesse in a straunge coū∣try or place? (seynge you be Gods tēple yf ye beleue faythfully, and seynge Paul wyll haue men to lyft vp pure handes
in euery place:) Or where be ye cōmaun∣ded to chose out one place more than ano¦ther to offer prayer, sence the shadowe of ye lawe vanished? Yee how can you presu∣sume such praynge as is not agreynge with Gods worde? and all what is done without his cōmaundement is not ac∣ceptable vnto hym, Nother is it the glo∣ry and honour of God or his sayntes to set such stoare by youre mans wysdome and inuencion, though yt seme neuer so godly & fayre. But yf ye (sayeth Christ) that wylbe my disciples praye, you shall not pray lyke as the Heythen do: but go in to the chamber of youre hart, shut the dore vpon you, that is: shut all wordly troubell and cōbraūce out of youre hart, and praye vnto God in secrete, not in ye corners of the stretes, not in outchosen places, and youre father which seyeth in secrete, and the entrayles of the hart, shal rewarde you openly. Christ hath suffici∣ently forbidden the goynge of pylgrima∣ge in the .iiii. chapter of Iohn, where he teacheth vs that we shuld not go to pray in Salomons tēpel, nor vpō the renow∣med
hylles of the Patriarckes, but that we shall call vpon God in all places (not with waxe or flaxe, not wt syluer or golde not with corne or sede, no not with cryen¦ge and whyninge as the prestes of Baal and the Heithen do, which thynke to be herde for their cryenge and much bablin¦ge) but in sprete and treuth. For the fa∣ther which is a sprete wyl haue such wor¦shippers. The prophete Malachy also in his fyrst chapter sayeth: From the rysyn∣ge vp of the sonne vnto the goynge dow∣ne of thesame, my name is great amonge the gentyles: Yee in euery place shal the∣re sacrifices be done, and a clene meat of∣ferynge offred vp vnto my name: for my name is greate amonge the Heithen sa∣yeth the Lord of hoostes. What offringe doth he requyre of vs? wax or flax syluer or golde? No, but the mortifyenge of our carnall desyres, and sensuall appetite. wherunto Paul exhorteth vs wryttinge vnto the Romanes in the .xii. chapter. It is a greate blyndnesse that we seke ayde or comforte at ony saynte, whom oure ymagynacion is that we worshippe
& serue thē in their similitud here in earth wherin we trāgresse ye fyrst cōmaūdmēt of God, which forbyddth us all straunge Gods, & to make ony similitude or yma∣ge. Wyll ye knowe the cause & springe of the multitude of the Heythenishe God¦des? and why we Christen men ought to worshippe but one God? I shall shewe it you
Yee I praye you, for I am desirous of it.
Such men as were profitable to the co∣mune welth were counted Goddes of the Heythen, & worshipped after their death This hath occasioned the multitude of them. For health they called vpon Escu∣lapius, for he was a greate Phisician: Vpon Hercules they called for ryches: Vpon Mercury they called for luck of marchaundyse: Vpon Bacchus for wy∣ne: Vpon Seres for corne: Vpon Venus for lust of the body, yee the Egyptians God is become the storke, for he destro∣yed the serpentes: The Romaynes haue worshipped a Gouse, because yt at ye skre∣kinge of her, ye wachmē yt kepte the ca∣stel
at Rome called Capitoliū were awa¦ked, & so warned of their enemies: of like cōmodite & {pro}fyte be ye Sōne & Mone: wa¦ter & earth made goddes & worshipped. But we Christen mē knowe nor worship¦pe none other God, saue him only yt wor∣keth all in all thinges. It is written: ye shall serue youre lorde God & worshippe him only Whā we trust in nomā but him only makīge of him our sauegarde, re∣dēption, wysdō, ryghtwysnes, hope & wel¦fare: than do we worship hī only, whā we cast vs wholy down before him forsakīg & despysyng our holynesse, wysdō, abilite & natural strēgth reputīge our selues foo¦les, wiked, & feble, yt seke mercy at hī only thā praye we to him. Marke wether they yt turne thēselues frō the creator vnto the creatures do so, sekīge helpe wt their rū∣ninge gaddīge hyther & thyther a pelgri∣mage. I am thy God only, and without me is there is no redemer sayeth the Lorde God. To saue belongeth only to hym, but the gentyles and vngodly ma¦ke a mokage of yt, yestenge and sayenge as is wryttē Deutxonomy. xxxii. Where
are now theyr Goddes wherin they had∣de confidence, let them ryse now and hel∣pe you, let them succour you in youre ne∣de. But ye Lord maketh answere agayne sayenge: I am he, and without me there is no God, I wyl slaye and relyue agay∣ne: I wyl scourge & heale agayne: there is no mā yt can plucke ought out of my hādes. Vvhere shal these ydolatrers thā and pelgromes remayne: Vvhat God∣des shalbe able to defende them, whan God shall punishe theyr misbeleue and ydolatry (which they haue cōmitted with woode and stone) openly and before the whole world: Although he be now quiet and longe sufferinge
Vvil ye take it in worth yt I shal aske of you, & I wil shew you ye reasons, whiche myn hypocritishe coūcelers were wōte to lay to me, whā they entysed me to ye pel∣grimages vnto saintes: Vvhō I (God forgeue me) haue shewed to much ho∣nour in myn ydolatry.
Aske what ye please, so yt I be not to te∣dious vnto you, it wold not greue me to syt thus an whole day wt you treatynge
of the scrypture.
How fortuneth it then that sayntes wyl be worshypped, and sought more in one place than in another, to heale such disea¦ses as they be patrones of?
Christ saieth in the .xiiii. chapter of Ihon I am the waye, the treuth, and lyfe. Yf ye wyl not go astraye and erre, than with drawe you from sayntes. Which haue re¦ceaued all theyr holynesse of hym, that ye name of God myght be gloryfyed in thē. Walke (I saye) in Christ for he is the waye, who so foloweth hym shall walke in no darknesse. Yf ye wyll not be decea∣ued with ony lye or falshed, than holde you by Christ, abyde by Christes worde, styke by yt, for it is the treuth. Yf ye wyll not dye in synne nor peryshe in youre owne wycked wayes: than stryue by the mortifyenge of the flesshe to lyue eterna∣ly with hym, for he is the lyfe. Paul sa∣yeth that oure lyfe is hydde with him vn¦to death. The waye of sufferynge is na∣rowe and strayght, but you must go tho∣rowe
it yf ye entende to come vnto yoie. The treuth must delyuer you of youre thraldome of synne, yf ye shalbe delyue∣red in dede▪ Why do ye then seke another ••odye, another lyfe, another saueour be∣syde the waye of treuth and lyfe? As con¦cernynge, that ye do saye that sayntes wylbe vysitted more in one place, than in another. I answer that yf sayntes wyl∣be worshypped, and discerne places of worshippe and honour, that they be ra∣ther deuyls than sayntes: for they desyre honour and worshippe, which belongeth onely to God, that is supreme heade of all thynges. Morouer sayntes, that be heauenly sayntes saye constantly: Not vnto vs o Lorde not vnto vs, but vnto thy name geue the glory. Now how will you honour, and geue vnto sayntes this glory, which they do refuse so earnestly? or thynke ye they shewe God this fayre face, and yet neuerthelesse robbe hym of hys honour. Wherfore yf yt be sayde vn¦to you Christ is here, there is pardon of all synnes, there is a soule delyuered out of purgatory, here is an ymage of myra¦cles,
there be many reliquyes of sayntes here is this or that saynt worshipped, go not thyther: seke the kyngdome of God wythin you: seke the kynge of glory in youre harte, which all sayntes haue do∣ne. The kyngdom which God hath in oure hartes is not deckt with wax nor flax, golde nor syluer. The dekynge of it consysteth in thynges spirituall, and in∣wardly as in mekenesse, pacience peace, yoie, fayth, and loue: where such gyftes and ornamētes be perceaued, their maye you saie boldly that Christ is kynge, and that because in such ornamentes he is founde. Thus is it euydent to be put vayne yanglynge that they saye: Sayn∣tes wyll be worshypped more in one pla∣ce than in other, for it is without ground or staye of ye treuth of scrypture. Yee it is a more blasphemy to assygne vnto eue¦ry syknesse a peculiar patrone & saueour as ye pestylēce vnto saynt Roke, ye pockes vnto Iob, saynte Appolony for ye totha∣che. &c. Do these hypocrites thīke God to deuyde his kingdō to princes and lordes as mortall men do? No, for God sayeth.
I wyll geue myn honour, and glory to none other. Yf oure God were such one as hadde nede of rulers vnder hym than dyd not scrypture ryght in callynge hym God onely, and kynge of all kynges, Lorde of all lordes. Now yf he nede no helpe with hym, why do ye assigne then vnto the one saynte the pestylence, vnto another the fallynge syknesse, & so forth to euery syknesse a seuerall patrone, yt is come so farre (God amende it) that the¦re is scarce a vyllage of .viii. or .ix houses but there is ether one Idoll or other. Wherto is Christendom come? what do ye make of the blessed company of elec∣tes? which be planted and gathered in ye loue of God with all faythfull and bele∣uynge, which were pacient here in theyr troubel, and haue receaued a louely spre¦te of God, despysynge all honour, prayse goodes, & worldly preemynence, be they (I saye) now so vnpacient, wykedly dys∣posed, and couetous of honour that they must be appeased and reconcyled againe with gaddynge a pelgrymage, with offe¦rynge, of candels, or egges? Is the sal∣uation
of sayntes become now a house of plages wherout all mysery floweth? All the diseases wherof ye make you son¦dery patrons are naturall, and were in the worlde before youre saintes were bor¦ne. Oure mysbeleue and great infydelite is the cause that we haue fayned vs so many Idols. Because we haue not knowne the onely eternal, and trewe god but be enclyned to blynde ceremonies, though we shulde worshippe a calfe ther with, as the chyldren of Israel dyd: ther∣fore is it come to pas, that we haue oure purpose in that we haue done worshippe vnto the calfskynne the popyshe bulles stickynge candels to it. O Lorde loke vpon the afflyction and punyshment of the doughter Syon: and haue pytie vpō the destruccion of Iosephs heretage.
Frō hensforth wyll I set vp not one lytel candell to ony ymage what so euer it be I haue hetherto lyghted thre candels to saynte Anne euery tewsdaye, and on the thyrsdaye haue I worshypped the holy sacrament with half a pounde of waxe:
but I am now so enfourmed of you, that hensforth. I wyll do it nomore: but ra∣ther geue it to the poore and lyghten so the lyuynge temple of god, wherin he dwelleth no doubte with hys mercy. Is not that beste brother Tymothe?
Yee it is a thousande tymes better, for Christes saynge is: Loke what ye haue done vnto the least of mine, that haue ye done vnto me. He sayeth not what ye ha¦ue done vnto my picture or ymage, or vn¦to the picture of my sayntes which I ha∣ue forbidden to make or to honoure. Wherfore, whan these sayntes spechmē come to persuade you to your olde super¦stition, than answer you them: Is it not a great blyndnesse of you to seke the sayn¦tes in woode and stone contrary to the fyrst commaundement? Is it not a great foly to lyght the Sonne at brode day with a candell? The sayntes wyll say to this: Lorde in thy lyght shall we beholde the lyght. The lyght of the Godly vysa∣ge lyghteth the electes alwaye: how wyl ye then lyghten them with your lyght
that is made for the solace of darknesse? Thynke ye they be in darknesse that are lyghtened of the sonne of ryghtwysnesse? Yf ye wyll nedes set candels before them than geue them eyes also that they maye se them: than maye ye optayne thākes of them, els do ye but lese your laboure, and cost. Baruch also ye prophete doth great∣ly rebuke this vngodly honoure, & wor∣shippe of ymages. Now whan ye haue thus rebuked them of this Idolatry, thā shew them where they ought to bestowe theyr candels, offeringes, & other almes that they be acceptable vnto God. Also yf they wyl go on pelgrimage, thē shewe them a nearer way which they maye go with lesse cost, & say Seynge you be myn¦ded to visyte the sayntes, it is no nede to runne to Rome, or to Ierusalē, or to sayn¦te Iannes in Spayne, for that were losse both of expences, and tyme. Seke Chryst in the graue of scrypture: seke hym in the chamber, of youre har∣te, there shall ye be moost surest of hym: Seke the sprete of Peter, and Paul in theyr wrytynges, and Epystles.
Seke Iames in his stronge fayth that he continued in vntyll hys death. Moro¦uer God is no bodely thynge, and therfo¦re wyll not he be worshipped with bode∣ly thynges: he is a sprete, and regardeth no persone, place, candell, or such good workes: But his desyre is onely that we put awaye the wycked thoughtes, from oure harte as namely mysbeleue, despay¦re, vnclennesse, hate, enuye, couetousnes∣se, and pryde. For they that haue a clene harte from these, and a lowely sprete shal se God, and be called the children of God where as all these holynesse sekers shall remayne wythout: For God which is a sprete wyll not be worshypped but in the sprete and treuth, where as these hypo∣crytes seke hym in outchosen places, in seuerall dayes, with certayne oyntment boxes, to declare theyr good intent to∣warde hym in bodely workes: but they shall not touche hym, for he is rysen, and lyfted aboue all that is outwarde, and in mans syght.
I shall kepe well youre declarynge, and
as I can. But I knowe what shall be theyr answere here vnto.
What I praye you?
Why than do they myracles more in one place than in another? but onely that they wylbe worshypped and sought there.
To that shall ye answere: where a sure fayth is, there nede no tokens but onely the token of Ionas the prophet? In the which token the lyfe and death of Christ and also the death and resurrecciō of eue¦ry Christen man is featly fygured. For with Ionas and Christ must we descen∣de in to the whal fyshe, & see of tribulaci∣on and death before we can ryse agayne in to the lyfe euerlastynge. Lyke as Io∣nas dyd not remayn in the see, nor Christ in the graue, but were relyued agayne: euen so shall not God suffre vs to be ouer¦come with no grefe, nor death, but shall rayse vs out of this mysery vnto the re∣surreccion of lyfe. Therfore ought we to voyde oure mynde of all myracles, all
patrons, and beholde this token of Io∣nas onely, settynge oure confydence vpō yt onely, sayenge with the prophet Psal. lxi. My soule wayteth onely vpon God, for of hym commeth my help. He onely is my strength, my saluation, my defen∣ce, so that I shall not greatly fall. Lo, to thys Ionas shall ye sende all these myra¦kel gasers, as Christ hath sent thē awaye which of curiosyte desyred to se tokens from heauen. As for the myracles, which sayntes be sayde to shewe by theyr yma∣ges, they be but a mockage and gabbyn∣ge of the dyuell. There can no myrakles be done of God agaynst hys holy worde Treuth it is that Moses hath comfyr∣med the then commaundementes, and lawe, and hath made them autenticall with wonders and tokens: It is treuth also that the Apostles after the passion, and ascendynge of Chryst to heauen, ha¦ue comfyrmed theyr wordes, and prea∣chynges with some myrakles in the na∣me of Iesu: (for that name beynge des∣pysed as a malefactor and condemned, had great nede of these). But these my∣racles
of sayntes or ymages can not con¦fyrme the worde of God nor they hap∣pen not to that intent, but rather to a fal∣se Gods seruyce. They cause nothynge els saue a decyuerynge of Gods worde, Idolatry: which beynge vsed and had in pryce amonge the Christians hath preso¦ned theyr blyndnesse and mysbelefe. For by the occasyon of myrakles, men rūne to the Idols ••r ymages as though they were myndlesse: to the intent they myght be healed of such syknesses, and dyseases and be sent them for theyr a∣mendment. Now where such fayth, and confydence is geuen vnto ymages, and theyr myracles, there can it not well be beleued that thys bytter cha∣lyce of sufferynge be geuen vs of the fa∣ther as an acceptable thynge, and wor∣thy to be receaued wyth a good wyll. Neuerthelesse that Chryste wyll haue yt so to be receaued, is euydent by the wordes that he spake vnto Peter, what tyme as he wolde defende Chrystes cau∣se wyth the materiall swearde sayenge:
wylt not thou that. I shal drinke the cha¦lice which my father hath sent me? as though he wolde saye: Ye ought to seke no meanes nor counsell, nor not once to saye agaynst ye drynkynge of this chalice or cuppe which my heauenly father hath sent me. Hereby is geuen vs to wyte that all oure trouble is sent vs also of oure heauenly father, to accepte it wyllyngly, and with a good wyll to drynke it. How much lesse than shall we runne a straye here or there to seke thys helpe or that, this counsell or that, to be redemed, and made fre of oure burthen. Moses war∣nynge vs not to be moued at ony myra∣kle sayeth Deut. xiii. yf there ryse vp a prophet or dreamar amonge you, and geue the a token or wonder, and that to∣ken or wonder which he spake of come to passe, and than saye: Let vs go after other Goddes (whom thou knowest not) and let vs serue them: Thou shalt not herken vnto the voyce of such a prophe∣te or dreamer. For youre Lorde youre God proueth you, to wete wether ye lo∣ue hym with all youre hart, and with all
youre soule. For ye shall walke after the Lorde youre God, and feare hym, and ke¦pe his commaundementes, and herken vnto his voyce, and serue hym, and cleue vnto hym. These wordes do playnly de∣spise the seruynge or worshippynge of straunge Goddes or ymages: They cast awaye all myracles and tokens that cha¦unce by Gods sufferinge to proue vs we¦ther oure trust, a•••• confydence be onely in God. They shewe vs to God of whom we must hope al goodnesse. Wherfore re¦garde not these pelgrymage goers, and myrakell gasers, for yf ye folowe theyr councels, ye testifie you not to be a trewe beleuer. It is a trew prouerbe that is co¦munly vsed: wo to that londe where ma∣ny myracles do chaunce, for that is a to∣ken that great vnbeleue is there. And where as ye thynke sayntes to choppe, and chaunge so with myracles, that is not so. For the deuell can also chaunge hymselfe into an angel of light as saieth Paul. This is euydent in the fyrst boke of the kynges in the .xxviii. chapter whe∣re Samuel the good prophete beynge
dead was conyured of the soythsayen∣ge woman at Sauls instaunce at the whych charmynge the deuyll appeared in the lyknesse of Samuel. Therfore al∣so doth Paul warne vs sayenge, to the Collossians the .ii. chapter. Let noman make you to shute at a wronge marke, whych after his owne chousynge wal∣keth in humblynesse, and spyritualyte of angels, thynges which he neuer sawe. Wherin we are warned of all holynes∣se of men for theryn maye we lyghtely be deceaued. Morouer it happeneth som∣tyme that God taketh his worde out of hys trew preachers and prophets mouth and geueth it vnto lyenge spretes, which lyes the people doth lyghtely accepte by reason of theyr erroure: as we rede .iii. Reg. xxii. God sayde vnto the lienge spre¦te that he shulde deceaue kynge Achab Go thy waye thou shalt deceaue them, (sayde he) and be able. Thys example teacheth vs not to rest nor trust in ony mans holynes, wysdome, or worthynes∣se. These and such lyke deceates chaun∣ge vnto vs by the ryght wysnesse of God
because we turne so lyghtely to straunge Goddes, to sayntes, to false tokens, and myracles, whych be set vp by the occasy∣on of some lyenge dreame of a false pro∣phete, or as comunly they be by ye wyly∣nesse of the dyuell. Wherfore loke where Chryst, and hys worde be shewed, and the fayth accepted, though Christ be but newe come in Egypte and yōge: there de¦caye incontinently such auaūtages, and yearly rētes of pilgrimage goinges, and myracles, which is dayly to be sene. For gods worde is a fyre: and therfore consu∣meth it all such workes as be nothynge but stouble, strawe, and hey, and it selfe endureth for euer. Yf such mokage of mi¦racles & pylgrimages were agryenge wt the worde of God, than shulde they re∣mayne doubtlesse: but seinge they be not, therfore must al plātacions which ye hea¦uēly father hath not plāted be roted out.
Yt is treuth, for ther is not so much resor¦te to the bloude of Hayles, oure lady of Walsy mgā, to this or that sainte as ther hath bene: By reason the myrakles haue
not now so much fayth geuen vnto them But how happeneth it that the soules, and spretes of the dead desyre of tymes such going on pelgrimages? in so much that bokes also be made of it?
Brynge ye forth now youre spretes, and dreames? Beleue not euery sprete, but ••rye them wyther they be of God. Such spretes as wyll drawe you awaye from Christ, vnto your owne workes or holy∣nesse, flye them as venyme. We must a∣byde in Christ that is his wordes, and doctryne yf we shalbe his disciples, We muste discerne, and herken to his voyce onely, yf we shalbe hys shepe. All that which is not conteyned, and founded in the scrypture shall not ye beleue. All bo∣dely exercyse which as ye saye is requy∣red of you profyteth lytell, but Christen vertuousnes, and godlynesses is profy∣table to all thynges. The father poyntyn¦ge vs to hys sonne in whom he delyteth sayeth, that we shall heare hym, and not the spretes: for the apparitions of spretes are wholy agaynst the scrypture, wher∣fore
they can be nothynge but illusyōs, of the dyuels that be in the ayre We rede in the gospell of the ryche glutton, that he desyred hys fyue brethren in earth, to be warned of the daungers, and payne that he was in: but what answere was made hym agayne? euen such as is ma∣de to euery man, that is now lyuynge, Let them heare Moses, and the prophe∣tes. He sayde no ••et them heare the spre¦tes. Yt foloweth: yf they wyll not heare them, then wyll not they also beleue yf ony dead rose agayne and appeared: we haue Moses, and the prophetes, these wyll God haue vs geue ear vnto, and al curiouse searchynge of spretes with their answers vtterly to be despysed. A pure fayth trusteth onely in Gods wordes co∣uetynge none other visyons or appariti∣on to the strenghtynge of hym, saue only the othe, which was made to Abra∣ham, and hys sede in hym, what tyme as God was mynded to geue hymself vnto vs, which through fayth in God are beco¦me chyldren of Abraham and heyres of God. Thys inwarde or goostly syght of
a pure harte passeth all other certi∣fyenges eyther of spretes, angels, or de∣uels. For so much as God is faythfull in his promyse aboue all other creatures. This illusion of spretes doth God also rebuke by Esay ye prophet in ye .viii. chap¦ter sayenge: And therfore yf they saye vn¦to you: Aske coūcel at ye soythsayers, wit∣ches, charmers, and cōiurers, then make thē this answere: Is there a people ony where that axeth not councel at his God wether it be concerninge the dead, or the lyuinge? Yf ony mā want lyght let him loke vpon ye law & the testimony, wether they speake not after thys meanynge. Therfore let vs not regarde dreames & fantasies, nor yet care for no spretes, nor seke ony certifyenge of trewth through their apparitions for it is forbidden in scripture. Let vs turne rather to the law and his wytnesse, for in it is no deceate. But alas for pytie infidelite is roted so depe in mens hartes by the reason of ig∣noraunce of Gods worde that they bele∣ue rather the visions of Tundall, the ta∣les of legenda aurea, or such fantasies &
dreames in dede: than that whiche God will haue learned of vs as namely right wysnes and iudgment in crucifyenge of oure synfull apetites, mercy in declarin∣ge seruyce to oure poore neghbure. In which two poyntes be cōtayned the law and prophetes.
Seynge I haue begonne to aske, I will laye to you all that I reken may be ob∣iected vnto me in this matter. Tell me thā good Timothe how chaunceth it yt many religious and holy men be cano∣nisate for their myrakles and approbate to be sayntes.
The canonisation of sayntes which Po∣pes & Cardinals do vse is a slecht & vn∣godly thynge, wherin is manteyned gre∣ate deceate and couetousnes. Trust not in ye canosation of men, not in ye worthy∣nesse, holynesse or wysdome, of those yt be canonisate, for you shal be deceaued ther¦in. For the popes kyngdome whiche is groūded in al welthynesse, glory, ryches, and pussaunce cā geue no trew iudgmēt in godly thynges, or concerninge Gods
kyngdom. But seynge it is an outwarde kyngdome whiich doth cōsist in myters, crosyers, coapes, albes, crosses, banners, shauynge, anoyntynge, syngynge, rea∣dynge, ryngynge, yanglynge, yee in hor∣ses and moyles, and other baggage, yt can not be iudge but in outwarde thyn∣ges, after whiche iudgement spirituall thīges ought not to be iudged. The dis∣cretion or iudgment betwene holy & vn∣holy belongeth only to the sonne of God which doth iudge not after the syght of the eyen, nor after the hearynge of ye ears but accordynge to the treuth: thys treuth can not the worlde comprehende, becau∣se she is ful of lyes, and (as Iohn sayeth) ye treuth is not in the lye. Thys is ye cau∣se why Christ warneth vs to beware of the leuen of the Pharises, that is, for the hypocrysy, dissemblinge, and doctrine of the Pharises: for they deceaue the symple hartes, and seduce them with their lyen∣ge which they do craftly vtter. They se∣ke not youre saluation in the canonisyn∣ge of sayntes, nor the honour and hygh reputation of them: for their sayntes be
not one heare the holyer for yt, nor we the nearer saluatiō, seynge it belongeth only to God to saue. But they seke in thys de∣de ether theyr owne auauntage, or theyr carnal glory: for by canonisynge they get much mony. Nor there is none canonisa∣te without it be procured by a singula∣rite or parcialte, yee a folyshe gloriation wether it be of one towne, cyte, or ony o∣ther cōmunaltye. Yt is to be doubted the¦re be some whose bodyes be canonisate and worshipped here in earth, and theyr soules buryed in hell. Sence the Pope hath vsed to make sayntes, the saynte of all sayntes is set bakwarde: for as it is sayde that a new brome swepeth clene, euen so be the newe sayntes the beste in the opinion of the comune people. Ther∣fore maye Ieremy complayne ryghtwell vpon this, sayenge in the .vi. chapter. For amonge my people are founde wyked personnes, that preuely laye s••ares and wayte for mē, to take them, and destroye them. And lyke as a net is full of byrdes, so are theyr houses ful of that, which they haue gotten with falsede and deceate.
Herof cōmeth their great substaunce & ryches, herof are they fat and welthy, & are runne awaye fro me with shamfull blasphemyes. (it foloweth continently) The prophetes teach falsly, and the pre∣stes folowe them, & my people hath plea∣sure therin. What wyll come therof at the last. Wyll ye nedes knowe wether there by ony sayntes canonisate? I wyl shewe you Of Dauid sayeth the Lorde: I haue founde a man accordynge to my harte. Of Paul, sayeth that he was a chosen and elect wessel. Of Peter that he was blessed. Of Simeon the old prest wytnesseth the holy goost that it was a iust man full of the feare of god, playne, & one that abode the delyueraūce of Is∣rael. Of Steuē that he was ful of grace, and that he sawe Iesu stondynge at the ryght hande of God. Lo in the canonisa∣tion of these, and such lyke sayntes are not ye deceaued: to the profe of ye se cano¦nisatiōs ye haue no nede of Popishe bul¦les, ye rede of their myrakles sufficiently in ye boke of trewth, Of theyr trewth bea¦reth god hymself recorde. In these sain∣tes
shal ye prayse the Lorde as sayeth ye prophet, Prayse and thanke God in hys sayntes.
If ye Popes matter be not better stayed by the scripture thā I haue herde of you I maruayll that it coulde endure so lon∣ge. Neuerthelesse yf some had herde you they wolde haue called youre reasons new learnynge, & that they folowe theyr fathers.
No vse or custome can derogate the wor¦de of God, els myght it be sayde, Maho∣metes lawe hath ben so many hundreth yeares, and approbate by so many lear∣ned men, and of so many nacions I wyll rather abyde by that lawe than by thys newe learnynge. Yf ye wyll continue by an erroure because it hath continued so longe, than abyde by the originall synne, which remaneth yet sence oure fyrst parē¦tes in euery one that cōmeth in to thys world, If you wil nedes abyde wt the ol∣de & saye ye olde is best thā shyft not your worne garmentes, eat nought but stale
and rotten egges what blynde answers do these blynde bytels brynge forth? Be∣holde sayeth the Lorde Esaye. lxv. I shal make a new heauen and a newe earth. And the prophet prayeth sayenge: Ma∣ke a clene hart (o God) and renew a right spirite within me. Paul also sayeth: Be ye renewed in ye sprete of youre mynde. Wherfore wyll you be bounde thus to yt olde? Do not ye knowe that ye must be borne agayne before ye shall come in the kyngdom of God. The sonne must rede∣me you from the olde deuyll, from his de¦ceates, from his olde death before ye be redemed in dede: Euen as Christ sayde vnto the Pharises, which gloried and re¦yoiced in their olde father Abraham af∣ter the fleshe: Yf ye sonne delyuer you frō the thraldome of synne than be ye dely∣uered in dede, Yt is no new learnynge whan ye be taught to trust in God, to be redy to serue youre neghbure, to suffre your aduersite paciētly, to despise ye false Gods seruice: for that also haue all ye pro¦phetes, al euāgelistes, al apostles taught more thā thousande yeres agone. They
be new doctrines which the Popets dis∣ciples & sworne seruaūtes haue brought vp within these thre or foure hundreth yeares. That which Paul preached to ye Athenians was also counted for newe learnige, for they sayde: Lo here cōmeth he the preacher of new deuels. There is nother old, nor new God, but there is an euer••stige God which is, which was, & shalbe. There is no newe nor olde lear∣nynge of God, Gods worde endureth for euer. Iesu Christ is yesterdaye & to daye he endureth for euer. Stycke fast to hys worde and ye shall not be deceaued, for hys worde is trewth. He hath the wor∣des of lyfe, suffre no doctour, no apostle, no angell of heauen to drawe you from hym. Buylde your house sure vpō ye rock Christ, that ye maye with stonde all tem∣pestes and assaultes. Be not lyghtely tur¦ned from the good learnynge, whiche ye be taught in the fayth accordynge to the scripture: what so euer ye be taught be∣syde it let that be accursed. What can we tell what oure forefathers haue beleued or not? What cā we tell whiche workes
he hath imputed thē for synne or not? are we sworne to their fayth? are we christe¦ned in ye name of our fathers? why wil we then abyde by their fayth so earnestly which is vncertayne to vs? Is not faith a gyfte of God? Perchaunce god hath poured yt also in them we not knowenge whan, or who, forsomuch as yt is a gyft of God? He that beleueth in my (sayeth Christ) though he dye, he shall lyue. Her is not promysed yf he abyde by the fayth of hys forefathers. Who is so preuy of Gods iudgmētes that he knoweth why God suffred the worlde thus longe to cō∣tinue in this great darknesse? It hath chaunced of tymes in the olde testament amonge the Iewes that the trewe Gods seruice, and the knoledge of ye lawe was forgotten for a great season: so that no man knewe of the lawe, nor cremonyes. As for the causes hereof or iudgement we wyll referre them to God, thankyn∣ge hym for hys benefete in restorynge vnto as agayne the pure gospell, shall we not brother?
Yee verely brother with all oure hartes. I am now (thāked be God) so wel eased in consciencie that I fele no heuynesse nor troubell more at my harte. Before was I neuer quiete, now wolde I do thys, than that, nowe wolde I haue thys pylgrymage gone for me, than that can∣dell offred, which I haue not made you preuy of hethertho. I haue also caused oftymes golden masses be sayde for me to optayne health: I feare me I haue of∣fended also therin. I must make a play∣ne confession to you.
What be these golden masses?
They be seperate masses that profyte greatly sayde agaynst pestilence, derth and such lyke plages, dyseases, and vr∣gēt grefes. They be sayde or songe for ye cōmunalty and thereby they optayne golde of them that they be sayde for. They haue cost my large sixe pounde sēce my disase begāne, though they haue profyted my lytell.
I perceaue well ynough ye haue ben a vessell full of superstition: ye haue so bē laden with these pylergnawers & sayn∣tes minions as saynt Iames with hys moskelshelles. I praye you tell me were ye neuer in the brotherheade of oure la∣dyes psalter? Were ye neuer written in the brotherheade of Caims kynne, that is ye foure orders of the popes souldyers?
I haue not named thē al yet: yet I was mynded to haue ben buryed in a graye freres cote, to haue ben releast of ye thirde parte of my synnes. But now I byd this brablynge fare wel. I loth the hearynge of them. Shewe me youre mynde of the masles wether a man may cause them to be sayde for hym whan he is in yeopar∣dy? seynge Christ hymself hath institute them.
I am not aduised that euer I dyd once reade the name of mas••e in the whole scripture of God, I reade of the supper o•• the lorde, which Christ wt his apostles and the apostles with other beleuynge
haue kepte and vsed. Whan I entende to cōpare the masse and ye supper of our Lorde together, I can not perceaue it to be one thynge. But seynge yt will be to longe to shewe the difference betwene thē I wyll deferre that vntyll oure nexte me∣tynge. As for to answere vnto your que∣stion, I shall leaue the worde masse vn∣touched, and answere you scripturely wt wordes of the scripture. You haue ared of the masse and I shall answere you wt the supper of our lorde. The vse of ye sup∣per hath Christ institute for none other intent saue only that the breade of oure Lord shulde be distributed, and the cha∣lice of Christes bloude shulde be mini∣stred to euery man, in a remembraunce of hym, which hath offred hys body vnto death, and shed hys bloude for vs, for a forgeuenesse of synnes: As he sayeth him¦self: As oft as ye shall do thys, (na∣mely that whyche I do here to youre ensample) do yt in the remembraunce of me (that is) that we shall shewe the death of oure Lorde as Paul sayeth. Than do we declare the death of oure
Lorde, whā we preache and shewe vnto the comunalty or cōgregation how christ hath offred hys body vnto death for vs, and that because we shulde not remay∣ne in the euerlastynge death, and so is he become a death vnto death, that we shul¦de be taken from death vnto lyfe. Yf ye now cause the supper of oure Lorde to be vsed for you to such intent as (Christ hath ordeyned yt: than are you admo∣nished to despyse thys bodely death, whiche ye must abyde after youre syk∣nesse, and to thyrst the lyfe tocome. Now yf ye vse yt to optayne health therby, and to abyde longer in thys synfull lyfe: than do ye turne the vse of yt and compell Christ to daunse after youre mynstrelsy, ye make a game of Christes passion and glorious death, whose frute & operation ye spurne from you, sekynge therin to fulfyll youre sensualite, Thynke ye it be not a greate foly and dyshonorynge of God, that you wyll haue the passyon of Christ called vpon and remembred for you to optayne bodely health therby or prosperite: Is it not a grosse blynd∣nesse
and folyshnesse to requyre ye health of your synfull body of ye death of christ? ye ought rather to consyder the slayenge of youre carnall appetite in thys present sufferynge through the crosse, that now ye beare wyth Christ, because yt through thys sufferynge, and deynge wyllyngly ye maye lyue eternaly with christ. Ye seke ease and longe lyfe in Christes crosse, ye ought rather to seke pacient sufferynge, and victory of death. What dede is this that ye hyer prestes for golde or syluer to saye preuy masses for you? ye seke the kyngdome of God with marchaundyse which is spirituall & inwarde, and it cō∣meth in vs without ony cōuention or cō∣tracte precedīg yt. Knowe ye not that ye byers and sellers are chased of God? Or wyll ye haue christ to come vpon earth agayne to bringe lyfe to you by a newe waye and maner and not thorowe death & the crosse. We lyue & dye in God, what maketh it matter than wether ye lyue or dye in body? The father hath geuen christ all power, both in heauen, & earth: than hath he also power ouer death, hel,
and all deuels. If ye seke ease another waye, other thys or that, more than of Christ, which is a trew phisicion of oure soull, than shall ye be lykened vnto the woman that hadde ben syke so longe, and spent al hir substaunce in phisyke to optayne health, and yet hadde no ease, whiche she optayned moost surest in Christ. It is a great plage and an horri∣ble worke of Gods iudgmentes, that he suffreth vs to walke thus blyndfylde in oure owne inuented wayes, wherin we haue more cōbraunce of conscience than reste or yoie. The cause no doubte is that we wyll not herken to Gods worde, but stoppe oure eares whan we be admoni∣sheth therof, estimīg it as lyes. Wherfore god sayeth psal. lxxx. My people wolde not heare my voyce, and Israel wolde not obey my. So I gaue them vp vnto their owne hartes lustes, & let thē folowe their ymaginatiōs. Lest we come to this let vs praye earnestly wt the prophet sa∣yenge: Ordene me wayes in thy presence my lord my god. Whā ye seke delyueraū¦ce & release wt mass••s, & pilgrimag, than
be not youre wayes redrest in Gods pre∣sēce: For these wayes hath not he shewed nor gone them hymselfe. We repyne at hys wayes of the crosse, of dyenge, of hū∣blynge, we shoue them from vs wyth hande and fote. Oure wayes be easy to go they please vs beste, all were well yf we coulde optayne release therby, ye though the deuyll shulde helpe to it. Wherto is oure Christendome become?
I haue hadde now a ful answer of al: I am sory I am gone so farre wyde from God My pardon letters, my reliquyes, my folysshe treatises of meditation, my beedes, and all such superstitions, whe∣rein I haue hadde a false confydence wyll I cause to be brent wythout delaye in wytnesse that I counte it abominaci∣on which hetherto I haue done wyth thē I yelde my self to my Lorde God, In him wyll I lyue, in hym wyll I dye, he is the tower of my strength, noman shal drawe me out of hys handes hensforth. Oh Lor¦de remembre not the mysdedes of my youth, and ignoraunce. O Tymothe yf
I were now whole, yf I coulde go, and stonde what lust shulde I haue to serue God: how shulde I runne to them that lye bedryd, there to dystrybute myn al∣mes: which now I can not do, seynge I am Gods presoner.
Lo, ye come forth agayne with youre sen¦sualyte, you begynne to dispute agayne with God, you wyll checke hym in hys iudgment, knoweth he not how you maye serue him best, in siknes or health? And yf he knewe it not, shall ye teache it hym? It is hys wyll at this tyme that ye serue hym wyth sufferynge mekely, and that ye receaue both thys, and other ad∣uersyte that he shall sende you wythout grudgynge. These be the purest and moost acceptable workes, of all that can be done without oure addinge therunto, For all that is added to this of men that is vncleane and synne. Where we onely do suffre, god workynge wythout hynde¦raunce there is the moost principall ver¦tue, and the beste worke. For as it is writ¦ten: The obedience of the lawe, and the
wyll of God is better than al offerynges. and to be at hys commaundement is bet¦ter than to offer all fat sacryfyce. Be ther¦fore ydle, stonde styll, assaye, and se how good the Lorde is. Yf ye dyd consydre the botome of youre harte a lytel whyle, you shuld perceaue what a false, and wylye felowe were hydde there cloked: you shul¦de fynde that in that ye saye: yf I were whole. I wolde serue God and my negh∣boure, ye entende not the same: but your owne loue, which causeth you to wysh so for youre owne ease of this payne, and that ye myght lyue somwhat longer. It is now tyme to praye, and not onely in ye tyme of health. He yt nedeth is occasio¦ned to praye. The hypocrytes do praye wythout nede, for they be full, and satis∣fyed, they be holy in theyr sight. Ye praye dewly, whan ye offre youre wyllynge sprete vnto God, and are redy to beare all that he pleaseth to lade you wyth∣all. Thys doth also the worde deuotion sounde for Deuotion is a yeldynge or geuynge ouer of hymself to an other thynge: Happy is he that hath a trew
deuotion or yeldynge of hymself to God Such a man hath hys wyll alwaye: for hys wyll is fulfylled in all that can re∣tyde hym, by the reason hys wyll is who¦ly yeldeth to God. For yt cause is he euer so wel cōtent, he wolde not starte though he sawe the deuyll, no though he must descende the hell. He that hath such deuo¦tion prayeth wythout ceassynge, wether he wake, slepe, go, stonde, reste, laboure, although hys lyppes moue not, though he knocke not his breste, though he ••alye not wt God wyth hys fysry stykes, which all is but an hypocrytisshe game. It is great skyll to praye, and to saye much: To geue ouer the harte vnto God, and to make much rummelynge wyth the mouth dyffer much. Paul hadde leuer fy¦ue wordes spokē in ye vnderstōdinge: thā fyue thousande wordes spoken wyth the breth of the mouth. God is a sprete, and in sprete and treuth wyll he be worshyp¦ped. The almes dedes that you wolde ge¦ue yf ye where whole, doth not God es∣teme for theyr multitude, but he regar∣deth the lust, and wyll that ye haue to
them. A cuppe of colde water shall not God forgette, not for cause of the water, but for the good wyll of the geuer, which perchaunce is of no greater abylite. He that geueth one drawght of water vnto a prophet, in the name of a prophet, shall receaue the rewarde of a prophete. And why? For God regardeth the harte, and mynde, but man regardeth the outwar∣de worke. Thys testyfyeth the wedowe in the gospell, that caste onely cone far∣thynge in the Gods cheste: which neuer∣thelesse hadde geuen more than they that gaue great summes. Paul also sayeth: Yf there be a wil••inge mynde, it is accep¦ted accordynge to that a man hath, not accordynge to that he hath not. The poo¦rest creature liuinge male geue as much almes as the rychest. Almes is a greke worde and signifyeth a mercyfulnesse, or declaringe of a pytyful harte. Can not thynke ye the poore haue a mercifull, and compassionable harte towarde the, that be in pouerte, & anguysshe, though theyr power can not extende to declare it? Yf theyr harte be thus moued to a ly∣uely
compassion, than haue they done almes ynough before God. Al that ye ge¦ue wythout such a redynesse of harte is not counted for an almes before the Lor∣de. Of this redynesse of harte (which lo∣ue doth cause) commeth outward geuyn¦ge of almes. Whom I loue not, vpon hym haue I no compassion, nor I do no more succoure hym than though hys po¦uerte, and grefe were not pertayninge to me. Wherfore Paul sayeth though I ga¦ue all my goodes to fede the poore, and yet haue no loue, it profyteth me nothyn∣ge. Thus be they not externall almesses, that make a man Christian: But by ge∣uynge almes he declareth hym to haue the loue of his neghboure and that he is a Christian. Be content to be thus preso∣ned in body acordinge the wyll of God▪ praye to God in spirite, geue almes, visy¦te ye poore wt your hart, seynge ye can not do it with the body, and God shall so ac∣cepte it as though, ye had done it wt ye dede. For he regardeth the harte.
Wold God I myght do it so well as I
wolde fayne. This flesshe is so slothfull. I can not bringe it to the crosse, & dyen∣ge, which greueth me. Oh where tarieth he that shal redeme me? Oh whan I thyn¦ke thys, how narowe is the gate, & how strayght is the passage vnto death?
Be not discoraged in this assault, and battayll, but rather cōforte you wt the ex∣ample of Christ sayenge: I must be bap∣tysed wt another baptyme, but Oh how tedious am I before I can fulfyl it? This tedious baptyme beginneth now to wor worke in you, that you beynge clensed of your olde sinfulnes might become a new creature in god. As ye bodely byrth of our mother in this worlde is paynful: euē so ye goynge of it out agayne vnto the lyfe euerlastyng is on easy. But it is a cōforte agayne, yt like as a womā by brynging a new creature in to this worlde, is delyue¦red of hir burthē & payn: euē so are we de¦liuered of this body by death, which is knitte wt sinne, & causeth vs alwaie to go astraie frō goe Morouer thīke (as it is in dede) yt ye do not suffre this grefe alone,
but that the Lorde doth assist those that haue a contryte harte, and thē that be of a lowly spyrite shall he release. The in∣warde man (that is your sprete) doth suc¦cure your sufferynge. Heare what is con¦tayned in the Psal. xc. Because he hath set hys loue vpon me. I shall delyuer hym. I shall defende hym, for he hath knowen my name. Whan he calleth vpō me, I shall heare hym: Yee I am wyth hym in hys troubell, wherout I wyll de¦lyuer hym, and brynge hym to honour. Satle youre mynde, God is faythful of hys promyses: He shall not suffre you to be tempted aboue that ye maye beare. God sendeth euery man temptaciō with measure, and not aboue hys power. Therfore sayeth the prophet Dauid: you shall fede vs with the bread of teares, and geue vs teares to drynke with mea∣sure. Considre the sayenge of the prophet Esaye in hys .••iiii. chapter. A lytell wyle haue I forsaken the, but wyth great mer¦cyfulnes shall I take the vp vnto me. Thys knowleged very well the prophet whan he sayde: Accordynge to the multi∣tude
of my woundes, haue the multitude of thy consolations bene yoyfull vnto my soule. Whan ye be prayenge to the fa¦ther fayth at your nede, how can ye father geue hys sonne a stone? and yf you desy∣red a fysshe how can he geue you a ser∣pent? Seynge he hath promysed to geue a good sprete vnto thē that requyre hym Luc. xi. As the eyen of a handmayden be continualy fyxed vpon hyr maystres hā¦de, so let oures also be vpon the Lorde oure God, vntyll he haue mercy vpō vs: Yt is sufficient that youre inwarde man cōsenteth vnto the lawe of God, that it is good, which correcketh you in your syn∣nes, and causeth you thus to syght. Paul also myght not do ye good which he wol∣de, but the euyll which he wolde not.
Where sayeth Paul the same I praye you? for I fele it in me.
In the .vii. chapter to the Romanes.
I wyll cause the same chapter be red to me at leasure I praye you shew my byen
samples how some are become stronger in fayth by temptacion, sufferynge, syk∣nesse, and death: and agayne some offen∣ded & weaker: for examples teache best.
I wyll do it gladly at your instaunce. It was promysed vnto Abraham by God, that in hys sede all kinreds of the worlde shulde be blessed, & yt he wolde multiplie hys sede as the starres of heauen. Abra∣ham lyke a father of the faythful hath ac¦cepted these promyses wt a sure faith, tru∣stynge, it shulde so come to pas as God sayde: though it was straunge, because he was olde and his wyfe baren▪ Now be¦cause Abraham beleued thys, contrary to the hope of nature (for who wyll loke for frute of a womā of .xc. yeares) in that hope of the trew promyses of God, was he counted ryghtuous, But wherfore is this wrytten of hym? Not onely for Abra¦ham, but also for vs as sayeth Paul in the .iiii. to the Romanes. For it shalbe re¦kened vnto vs also for a iustyfycatyon, yf we beleue in hym, which raysed oure Lorde God Iesu Chryst, which was be¦trayed
for oure mysdedes, and is raysed from the dead for oure iustyfycation. Thys fayth was perfectly good befo∣re god, but it must be proued and assay∣ed for oure instruccion, by the temptaci∣on folowenge. It is wrytten Genes. xxii. God hath tempted or proued Abraham, sayenge: Take thyne onely sonne Isaak whom thou louest, and thou shalt 〈◊〉〈◊〉 hym vpon an hyll, that I shall shewe thy Whan thys commaundement or temp∣tacion was declared to hym, he myght haue repyned, and reasoned, sayenge: that God were not trew in hys promyse: seynge he commaunded hym now to slaye that sede, wherin he promysed hym that all the sedes of the worlde shuld be blessed. But he dyd not so, hys fayth re¦mayned trew, and sure in God, wente on streght wyth a sure confydence vpon Gods worde to offre vp hys sonne, and to fulfyll Gods commaundement the∣ryn. For he was sure that God wol∣de rather rayse hym vp a sonne agayne of the very sacrifice asshes, than that he shuld be founde a lyar. After thys
maner also was Iobs fayth tried, which had a wytnesse of God, that he was a iust and symple man, fearynge God. Now whan thys goodman was stryken of Sathan in hys chyldren, goodes, and body, he fell to the grounde, and worship¦ped god sayenge: Blessed be the name of god: We haue receaued good of the han∣de of god, why shulde not we than also receaue the euyll? As it hath pleased god so is it happened: hys name be blessed. Lo folowe the pacience of thys man Iob in your sufferynge, and ye shall not syn∣ne wyth youre mouth. Morouer good Tobias was not moued at hys blynd∣nesse, but abode stedfast in the feare of God all dayes of hys lyfe, sayenge God be thāked. For he perceaued welynough that temptacion was a sure token that he shulde be counted in the nombre of the ryghtwyse. The which Raphael the an¦gell declared openly sayenge: And becau¦se thou wast accepte and beloued of God yt was necessary that temptation shulde trye the. Thus haue they that pleased God euer den proued for eure comforte
that we also shulde not despayre, whan ony troubell is sent to vs of oure welbe∣loued fathers hande. The carnall wyt can not perceaue nor comprehende, that trouble is profytable, and a tryall of our fayth: but as sone as they get ony trou∣bell, they be offended with the workes of god, sayenge to all the ryghteous that suffre, as Iobs wyfe dyd: Do ye yet conti¦nue in your perfectnesse? Curse god & dye As though they wolde laye: It is playn now that he is no god that thus scour∣geth you, and vtterly forsaketh: why do ye trust hym yet? Saye much good of hī that bryngeth death vpon you, for he is as worthy of youre blessynge as a wyl∣full murthurer to be saued. Shrenk frō hym, denye hym, and remembre ye be mortall, and that with thys lyfe ye passe all yeopardyes, trust ye yet to optayne good thynges of youre Lorde? These and such lyke wordes enspyreth oure wy¦fe sensualite into oure myndes, whan we be assaulted of troubel. For as than doth not the flesshe knowe nor fele that god vnder correction, and vnder the shyne of
hys wrath hath hydde louely countena∣unce, and couereth ye trew lyfe in death, The frendes of the afore sayde Iob also were offended through hys great my∣sery sayenge: Whan dyd euer the inno∣cent perysshe? whan were the ryghtwyse destroyed? Call, loke wether ther be ony body now to geue you an answer, of the hope that ye had in the Lorde? Turne ye to ony of the sayntes, and beholde wy∣ther such lyke dyd happen vnto them? Now se ye how the vngodly frendes, which take parte with oure flesshe, iudge oure acceptabelnes to God, by these worldly prosperytes. Beholde how car∣nall wyt estemeth that for a curse, which fayth receaueth as a godly reioycynge. The frendes that loued Toby after the flesshe, dyd also mock the good man he beynge blynde, euen as those that vnder¦stonde nor the worke of pacyence, and the glory of the crosse, sayenge: Where is thy hope, for the which thou hast done almes, and buryed the dead? this is the rewarde that ye haue for doenge good. But herken how Tobyas rebuked them
sayenge: Saye not so, for we are the chyldren of holy men, and loke for the lyfe which God shall geue vnto them, that neuer turne theyr beleue from hym. Beholde thys stronge fayth of Tobyas: wyth such an answer shall ye shoue, and auoyde the wycked in speracion of Sa∣than, that alwaye entyseth you sayen∣ge: Are ye wytlesse that ye loke for remis∣syon of synnes by the bloude, of Chry∣ste? and loke for the lyfe by death? Ye shalbe deceaued, for who is rysen from death? Do not ye se how the fayth of youre Chryst is denyed? Yf he loued you as ye thynke, wolde not he do you good? Yf he were a trewe sauyoure, and trew god, he wolde not suffre you to lye here thus, he wolde not ordre you thus. I counsell you to let thys Chryst go, what haue ye to wyth hym seynge he doth you no good, he doth onely fraye you, wyth hell, and lyfe tocome, herewyth wolde he fayne lede you as wyth a lyne. It is not as he maketh you beleue. Eate drink and be mery, satle youre harte vpon a swete grounde, as yt was yesterdaye,
so shall it also be now. Lette vs eate, and drynke for what shall we haue more, to∣morowe must we dye. Be not abashed with the folysshe fayth of Christ, I can accōlyshe al youre desyre here on earth Do not ye se how my sorte is exalted in the worlde, and lyue at ease? they be wel∣thy of ryches, they haue many frendes theyr houses be wythout care, and they be not scourged, theyr cattell encrease, theyr flocke multiplyeth, theyr chyldren playe, and be mery, they play on instru∣mentes. What do ye gayne vnder the banner of the poore, wreched, naked, dis∣fygured, and crucyfyed Chryst, saue onely pouerty, anguysshe, and cōtinuall crosse? Lo, How hys discyples go by the stretes wyth sore hyles, the be fooles, and nygardes, they be not able to geue a mouse a meales meate, and whan they haue lōge ynough serued theyr ma¦ster obeyenge hys commaundementes, at the last they be hewē, & chopped, stykt, burnt, drowned, or come to such lyke shamfull ende, what victory hath he thē gotten? Where do ye se him rise agayne?
where se you the swearde shrenke from hym? The fyre consumeth hym, and wa∣ter ouerwhelmeth hym, where abydeth hys God, that shall not forsake him in ye poynt of death?
Ah brother how shalbe able to escape these snares of the suttel fynde? Verely such temptations haue of tymes made me so doubtfull and perplexe of harte yt I wyste not wyther to shifte me self. Yf God hadde not sustayned me I myght haue ben fallen into despayre, and ben choked in myn vnbleue. I haue bē oft dis¦pleased with God seynge all thynges prospered so well with them: and I, with them that be lyke me stroue agaynst the moone and seuē starres, labourynge and toylinge, cōmynge out of the one crosse into another My thought yf I were god I wolde haue ordered the game other wyse.
Verely brother the deuyll wyth his flesh∣ly pleasures (which he layeth before mē to entyce them) hath a pleasaunt begyn∣nynge as a bye charged with hony: but
in ye ende is there a stynge. Yf ye behold ye lustes of the fleshe before with the heithē, than be they very pleasaunt in the eye, as a fayre woman trymly deckte: but yf hyr bake be turned, than is it all horri∣ble what ye se. Thys is the brode lusty waye wherof Christ speaketh, sayenge that many walke it yt, but she bringeth to eternal dānation. The chyldrē of thys worlde yt lyue so welthy, passe theyr ty∣me in yoie, it is trew: but what foloweth? sodēly they go downe to hell sayeth Iob. xxi. dauid psal. lxxii. sayeth yt he also was nye ouercome with beholdīge of ye world¦ly men and was nye ouercome of the tēp¦tacion of welth, as we all be somtyme sa∣yenge? My fete (that be the thoughtes where with the hart moueth) were al∣moost gone, my steppes were neare sle∣ded. And why? I was greued at the wy∣ked, to se the vngodly in such prospyte. For they are in no parell of death, but stonde fast as a palace. They come in no mysfortune lyke other men, nother are they plaged lyke other folke. &c. Wher∣fore brother I exhorte you not to be mo∣ued
at such inspirynges of the deuell, & be not greued not offended with ye vn∣godly: for ye shall se theyr ende, how that they shall wyther lyke hey, and decaye as flores in the felde. Be renewed in the Lorde, and he shal accomplishe the desy∣res of youre harte. Say alwaye with the prophet It is good for me to continue by God, and to set my hope & confidēce vpon my Lorde my god. The chyldren of god though they seme here in ye sight of the ignoraunte to dye: yet is theyr por¦cion and herytage endurynge foreuer. Thys shall the wyked fynde trew heraf∣ter, and complayne whan yt shalbe to late, and wan they shalke counted amō∣ge sayntes, whom they somtyme haue taken here for mad men as the boke of Sap. ye .v. chapter doth playnly expres∣se. O Lazare yf it shulde be after your mynde, yt shulde not be well. If ye shulde rule the wagen one daye, yet one oure, heauē & earth shulde runne on an heape, lyke as poetes do fayn that Phaeton dyd. Entre not to depe in gods iudgmentes, Let hym rule, he shall
ordre it better than we can deuise.
Ye saye trewth, We wyll haue a sayenge in the matter, and wolde fayne by God∣des also: But yf we perceaued what yt meaneth, we shulde let god alone hardly Neuerthelesse I cā skant trust him to be my lorde my god my father: for he semeth somtyme so vtterly to haue forsaken me as though I were none of hys.
It is no straūge thynge yt God semeth somtyme to haue forsakē you. Christ him self hath felt it in hym, and suffred temp∣tation wyllyngly to oure ensample and comforte, whā he hangynge on the cros∣se for very great strayghtnesse of payne & sufferynge sayde: My Lorde my God wherfore hast thou forsaken my? Not yt he was euer forsaken or destitute of the godheade: but thys dysease hath he takē vpon hym wyllyngly, that we (as he ge∣ueth vs here a sample) shulde call to the father in oure anguishe, which doubtles∣se shall hear vs, yee hath herde vs alrea∣dy in Christ before we call vpō him. For
it is written in the prophetes that he shal heare vs before we call vpon hym, and before oure prayer be finished shal he ha∣ue herde vs. It is not possible a father cā leaue his chyldren in their moost necessi∣te, Though a mother maye forgette the chylde, that is borne of hyr body: yet shal not I forget you sayeth the Lorde God. That wytnesseth the prophete sayenge: The Lorde hath not wythdrawen hys visage fro me, and whan I called vpon hym he herde me. Marke in the psalter how pyteously Christ cōplayneth to hys father hys nede, whan he was come in ye depeste of the see of tribulation. Beholde how Dauid complayneth hys necessite before God. I haue sayde in the excesse of my mynde, I am cast awaye Lorde. Therfore hast thou herde the voyce of my prayer whan I called vpon the. Se∣ynge youre temptacion and payne is co∣mune with Christ and all other sayntes. Therfore render thē to god: for he is mo∣re that is in vs, than he that is in ye worl∣de. Therfore maye he also comforte, hel∣pe, and ayde more than health, ryches,
or frendes. Whā ye fele youre fayth wax feble and slacke, than drawe to christ wt the apostles hauynge a harty desyre and saye: Lorde augment my fayth, and all youre syknesse shall not be imputed you for synne.
I thanke you now brother Timothe of youre vertuous and louely exhortation, which ye haue shewed my very brotherly Praye God instantly for me wreched syn¦ner that he wyll helpe myne vnbeleue, & geue my pacience in all my sufferynge: that I may set my harte at reste in hym only, whiche is parte of myne herytage and passion, which shal also geue me me∣ne heretage agayne, though by synne it is once taken awaye.
I wyll do it gladly and with all my hart good brother, Pardon me for I haue bē ouer longe with you.
No verely ye haue not: Come agayne soone or to morowe to enforme me more larglyer of the masse.
I wyll do yt. Oure neghbure Tobias wylbe with you to morowe, to teache you somwhat of dyenge.
Let be yt so, I praye you let that honest man come.
He cometh euen nowe, God be wyth you
Feare well good brother Timothe.