Of the preparation to the crosse, and to deathe and of the comforte vnder the crosse and death, two bokes very fruictefull for deuoute people to rede, translated from latyn to englysshe, by Rycharde Tracy.

❧THE PREPA∣RATION TO THE crosse, and howe it muste be paciently borne.

FOR as moche as Christe comman∣deth vs to denye ourselues, and to folowe hym, and suffer the crosse, he commaundeth vs also, to pre∣pare vs to suffer the crosse paci∣ently, sayinge: If any man wyll come after me, let hym denye hym selfe, and take vp my crosse, and folowe me. And who so euer doth not beare my crosse, and folowe me, can not be my discyple. Soo councelleth the wise man, saying: Sonne, whan thou doest come to the seruice of god, stande in righ∣teousenes and feare, and prepare thy soule to suffer temptation. but

bycause there be dyuers crosses, ne lest a man paraduenture shuld take a straunge crosse, which per∣teyneth not to hym, that is to say, shulde feine to him selfe newe tur∣mentes, as prescript dayes of fa∣stynge, vowed chastitie, shurtes of heare, disgysed garmentes, and such other trifles, which god hath not commaunded: therfore Christ hath put to this terme, sciliceth (his owne) whiche is as moche to saye, that euery man study to mortifie his owne fleshe, & the synne, whi∣che reygneth in him, beinge euer redy to suffer what soo euer god dothe sende hym.

¶What the crosse is. Cap. i.

A CROSSE is euery afflic∣tion and tribulation, or eue∣ry aduersitie and heuines sent by

god, to euery kynde of lyuynge, throughe faythe, and the word of god: when that euery thyng doth not prospere, euen as a man wold haue it: whiche in some place is called lernynge, or correction, and temptation, a rodde, and a staffe. Wherfore it is a folishe and an he¦uy crosse, whiche we by our owne presumption do take vpon vs not commaunded of god, as the prie∣stes of Ball, and all hypocrites do take vppon them. But that is the trewe crosse, whiche god doth lay vpon vs, whiche when it is layed vpon vs, we suffer paciently, eue∣ry body in his vocation and kynd of lyuinge, as to gette our breade with the sweate of our counte∣nance, and women to bring forthe theyr chyldren in peynes, to suffer paciently the good wil of the lord,

to mortifie our mortall membres vppon the erthe, to be euer busily occupied in the commaundemen∣tes of the lord, and for the word of god, to suffer al scornes, and moc∣kes, lyes, persecutions, and not to feare the moste cruell, ye euen the most shameful death. Therfore to suffer a crosse, is nothing els, then to suffer pacientely, what so euer come to vs, by the godly and bene¦uolent wyll of the lorde.

¶Two kyndes of crosses. Cap. ii.

THERE BE two kyndes of crosses, the oone a straunge crosse, the other our owne, the one of the faythefull, the other of the wycked. for the vnfeythful be pu∣nished, that they may be an exam∣ple of theyr owne iniquytie, and that they be perpetually condem∣ned:

but the feythful be punished, that they maye be made stronge, and that the lorde be gloryfied in them. So strange punishementes be a warninge to put the faythful in mynde of the good wyll of the lorde. For the lorde doth punyshe some in this lyfe, that he may pro∣uoke suche as maye be made hole to repentaunce, as the scripture saythe: When the mocker or scor∣ner is punyshed, the vnlerned is made wyser. So the angell dydde shewe Abraham, what shulde be∣come of the Sodomites, that he myght teache his chyldren the iu∣gement of god. Also Christe saith, that all shal peryshe, as they were kylled of Pylate, if that they doo not repente.

¶Howe the feythfull be tempted. Capi. iii.

THe faythful be tempted with a natural and spiritual tem∣tation, an outward & an inward, that is of the fleshe, of the worlde, and of the dyuell. For the crosse signifieth as wel the inward tem∣tation as the outwarde. Of the fyrste speketh the apostell, Let no temptation take you, excepte the naturall temptation, that is eue∣ry persecution, whiche maye hap∣pen in this worlde, whiche dothe not hurte the lyfe, but rather pro∣uoketh to the blessed lyfe: but the spirituall or inwarde temptation, is the inwarde feare of synne and deathe, it is the afflyction or temp¦tation of the conscience, such tem∣tations be mooste greuouse, and where god is not, they brynge the

tempted to deathe eternal. Of the whiche Paule to the Hebrewes saythe: It is impossible that they, whiche ones be enlyghtened, and haue tasted the good word of god and the vertue of the worlde to come, if they slyde and fall agayn, to be renued by repentaunce: as Demas, Hymeneus, and Phile∣tus, professynge the faythe, dyd fall from it. and that is synne to deathe, synne in the holy gooste, synne of vnbelefe, synne of spiri∣tuall pryde. Wherfore Christ dyd commande vs to pray, Let vs not be led into temptation. They that beleue, do synne, but they fal not vtterly away: so that they consent not to the fleshe, the world, and the deuil, but by the grace of god they be preserued and go awaye, ha∣uinge victory and triumphe.

¶The crosse is of god onely. Cap. iiii.

FYRSTE, we muste consider, that in all our afflictions, no calamitie or pensiuenes falleth on vs by fortune or chaunce, but by the appoynted councell of god, by his wyll and sufferaunce, as wit∣nesseth holy scripture. Feare not, for god commeth not, but for to trie vs. The lord your god trieth you, to make it knowen, whether ye loue or not. The lorde hath gi∣uen, the lorde hath taken awaye. The lorde kylleth, and gyueth life agayne, he bryngeth euen to hell, and backe agayne. Refuse not the chastising of god, neyther grudge thou when he correcteth the. For whom god loueth, he correcteth: and yet delyteth noo lesse then the father in the chylde. for thou hast proued vs o god, and haste tryed

vs, as the syluer is tryed by fyer. Thou hast ledde vs into a snare, thou hast laden our backes ful of troubles, thou haste appoynted mē to be heades ouer vs, we haue passed thorow fier and water, and yet hast thou refreshed vs. It is for my welthe, that thou haste broughte me vnder, to lerne thy ryghteousenesse. Blessed is that man, which is vnder the loue and nurture of the lorde. Thou haste stryken me, and I haue repented, thou hast chastened me lorde, and I am taughte as one vnder age, wylde, and vntamed. Whoo can say, that any thynge, can be done, without the lordes commaunde∣mente? From the mouthe of the hyghest gothe there not good and yll? By which saying the prophet rebuketh the wycked, whiche de∣nie,

that afflictions happen by the councell and prouydence of god. Suche also rebuketh Sophon, I shall viset men drowned in theyr dregges, whiche say in theyr har∣tes, The lorde wyll not doo bothe good & yll. Are not two sparowes solde for a farthynge, and yet not one of them falleth on the erthe, without the wil of your father? Al thynges are of hym, by hym, and in hym. While we iudged, we are punished of the lord, lest we shuld with the world be condemned.

¶It is vndoubtedly noo smalle comforte, to be assured, that the crosse is of god, and that we are chastened of god, and not of the dyuell, or els of any wycked man: which vtterly can haue no power vpon vs, not so moch as to moue one heare of our hed, besyde the

wyll of the lorde, without the suf∣feraunce of god, as Chryste hym selfe comforteth vs, saying, Euen the heares of your headde are all nombred. As thoughe he shoulde saye, if god be carefull for the spa∣rowes, how moche more shal he be carefull for you? whiche are his people and shepe of his pasture, that nothyng happen rashely vn∣to you, without his beneuolente wyll. Seinge also that the dyuell had no power vpon swyne, moch lesse vppon them that are godly, whom he can not hurt at al. for so the euāgelistes wryte, that the di∣uelles prayed Christe, and sayde, If thou caste vs forthe, suffer vs to enter into the herde of swyne. And he sayde vnto them, Goo ye. They haue then no power vppon the holye, no trewely not on the

swyne, excepte that god shall suf∣fer them, no they dare not, nor can not any thynge agaynst them, but by the sufferaunce of god. for god alone bindeth this dragon, and he alone louseth him, as Christ saith, No man can enter into the house of a stronge man, and spoyle him of his vessell and treasure, oneles he fyrste bynde the stronge man. For the dyuel is chayned & bound so strayghtly, that he may do no∣thynge, before that god appoynt hym, as it is written in Iob. The lorde sayde to Satan, Lo, al that he hath, are in thy hande, but ex∣tende not thy hande vppon hym. Satan dothe nothynge, but that, that god suffereth and wyll. Also all the godly (as the sonnes of god) are euer in goddes presence. For whome the lorde euer careth

for, tenderynge them, nuryshyng them, kepynge and defendynge them, from all yll. what greatter comfort then can there be of faith, as a sure rocke, then that the god∣ly ar well assured and know, them selues euermore set before the lor∣des eyes, and to be kept vnder his hande? Can mysery oppresse the? can the crosse? can sinne? can deth? can hell? Be assured, that thou art in the presence of god. they shall not preuayle, the lorde careth for the, the lordes eye is dyrected to∣warde the. whom then shalt thou feare, if by faythe thou be made the sonne of god? God careth for the, yea and sendeth his aungel∣les to kepe and defend the, accor∣ding to the wytnes of Dauid, He hath commaunde his aungels of the, to kepe the in all thy wayes.

The aungell of the lorde shall be sente abrode, among al them that feare hym, and shal delyuer them. And if god giue lybertie to the di∣uell, to tempte vs, let vs surelye beleue, that with that temptation god shall gyue increase: that is, that the temptatiō shall be for our welthe and profytte, and that we shalbe able to suffer. He shal strike and his handes shall make hole. Temptations also haue theyr ly∣mittes, nother can they ouerpasse theyr ende appoynted. And as the see is compassed rounde with bor∣ders, euen so haue al crosses their borders and endes, beyonde the whiche they maye not ouerpasse. Let euery one therfore, whiche is of god, and beleueth in god, kepe him selfe: and the wicked or yl shal not touche hym. For that thou∣sand

wily craftesman gothe forth and tempteth the godly, as he tem¦ted Dauid, Adā, and Peter, with a thousande snares: but he hath neuer the victory. In the crosse or temptatiō, god hath one purpose, and the dyuel an other. Wherfore there ar two kyndes of tēptation, bothe common to the godlye and vngodly, although dyuersly. The one kinde is, when god trieth men with moch aduersitie, that as wel the mekenes, as the faythe of the godly, maye shyne forthe, and be made more open, not to other one∣ly, but to theym selues also: and contrary wyse, that the wycked∣nes of the wycked, (whiche they without shame deny, or els vnder some false colour of religiō cloke) may openly apere, and also be pu∣nished. The other kynde is, when

we are tempted by suggestions of the dyuell, and affections of the fleshe, and oftentimes vnder such temptations they fall and lye vn∣der, where some so fall to euerla∣stynge deathe, that they neuer a∣ryse agayn, other after their fal ar made more lowe and more ware. God therfore correcteth, to make hole, and not to dystroye: he pu∣nyssheth the godly, for that they shuld not be condemned with this frowarde worlde, to proue and ex∣ercise theyr fayth, to mortifie their flesshe, and to kendell in theym a more feruent desyre of the euerla∣stynge lyfe to come: last of all, lest they shuld by reason of great gif∣tes, be blowen vp with pride: and therby they are proued also, to be the very trewe sonnes of god, and not vnlauful and bastardes. But

the dyuel tempteth to distroy, and to drawe into desperation and vn¦belefe. He roted in the hart of Iu∣das, to deliuer vp Christ. He tem∣ted Ananias and Saphira, and had the mastry. He tempted Iob, and was redy to destroy hym, if he had ben soo suffered. He tempted Christ, but he preuayled nothing. He was busy with the apostels, to syfte them as wheate, but the lord prayed, and he wanne nothynge. He styrred vp Dauid to number Israell, he obeyed the temtation, and brake the precept of god. So Peter forsware Chryste, and yet they obteyned mercye. Thus he runneth about, sekynge whom he may deuoure. So the godly ouer come in temptation, althoughe somtyme through the good coun∣cell and prouydence of god, they

be ouercome: but al thinges wor∣keth with them to their welth, and for the best. Wherfore we pray our father, that he leade vs not in to temptation, that he wyl not tempt vs aboue that we shall be able to beare, but to make with the temp∣tation increase, and delyuer vs from yll. Satan therfore nor da∣reth nor can do any thing against the holy, but by gods sufferance. Al thynges are done after goddes arbitrye or wyll, withoute whose becke or graunt, no aduersitie can happen. God sendeth afflictions, somtyme by him selfe through his owne wyl onely, sometyme by his minysters, for he bothe dystroyeth the wicked with the countenance of his wrothe, and also by contra∣ry angelles and persecutours he suffereth his sonnes to be exercy∣sed.

For god gyueth power some∣tyme to the dyuell, to assaute the ryghtuouse man: but bycause his cursednes is insaciable, tyll he de∣uoure a man all together, there is a lawe prescribed vnto him, beyōd the whiche he may not tempt. For god is faythefull, and measureth our fyghte or battayle accordyng to our strengthes. wherfore let no mannes hart fayle hym, god kno∣weth, howe farre it is expedyente, that our mekenesse be exercysed, that from henseforth, we maye be mete to do greatter thynges. For vndoubtedly if god had not kno∣wen the strength and cōstancie of Iob his souldiour, he wolde not haue gyuen so moche lybertie to Satan, agaynst him, sodenly and at ones to despoyle, one so ryche, so blessed of al his substance, and

to plucke hym from all his felyci∣tie. After we are wel taught these thynges of goddes prudencie, we shall the easier beare the crosse.

¶Crosse is the worke of the good wyll and mercy of god. Cap. v.

IT IS not inoughe, to fele and consyder, that we are afflycted throughe the councell and wyll of god, but we must moreouer mark the cause and intente of his godly wyll, for reason iudgeth, that we ar punished, to the ende to be hurt or dystroyed: and examples lyke∣wise moue vs, of them that haue bē punished and cast of from god, as of Pharao, Saul, and other lyke, but we must forsake reason, and fle such examples, and cleaue to the worde of god. The word of god teacheth, that we suffer affli∣ction,

to our helth and saluation. For afflictions are not signes of wrathe and displeasure, but of grace and fauour. God calleth to repentaunce, and by affliction he in a maner speketh and declareth, that he wyll forgyue. For as bap∣tisme, or eatynge of the lordes bo∣dy, do wytnesse vnto vs, that we are forgyuen: euen so nerehande affliction maye be called a certain sacrament. For it sygnifieth, that god wyll forgyue. And why doth it so signifie? for euen as other sa∣cramentes haue the worde of the element: so to afflictiō is the word annexed, wherby is promysed grace, for soo sayth Paule. while we are punished, we are corrected of the lorde, leaste we shulde with this world be condempned. Affli∣tion calleth to repentaunce, that

we peryshe not. And he correcteth the sonne, whome he loueth. It is good for me, that thou haste broughte me vnder, that I maye lerne thy rightuousenes. Lord in tribulation haue they visited the: it is thy lerning to them, that they shulde crie to the in anguishe and sorowe. Trouble gyueth vnder∣standyng agayne. To the ende to doo his owne worke, he dothe an other worke. that is, to the intent to make safe, he chasteneth and scourgeth. A troubled spirite is a sacrifice to god. A sacrifice is that that pleaseth god. Wherfore for so moch as affliction pleaseth god it signifieth not those which ar af∣flicted, to be reproued, and cast of from god, for he wyl not the death of a synner, but that he conuerte and lyue. We must therfore in af∣fliction

stedfastly beleue, that our trouble commeth not by chaunce, but that it is gouerned of god. Moreouer, that god wyll not vs therfore to be troubled, to hurte and dystroy vs, but to calle vs to repentaunce, to exercyse vs and saue vs, as holy scripture euerye where declareth. He wyll not styll be angry, he wyll not continually threten vs. He hath begonne, and wyll make vs safe, he shall stryke and make vs hole. The lorde lyf∣teth vp al them that fal, and pluc∣keth vp all those whiche are broi∣sed. Can the woman forgette her babe, that she haue not compassi∣on of the chylde of her wombe? And if she be forgetfull, yet wyll not I forget the. So Christ com∣forteth his. The womanne, when she bryngeth forthe: whiche are

borne of my wombe, whiche are borne of my bealy, euen to the old age I my selfe wyll carie, euen to the hoore heares, I haue done it, and I wyll beare, I wyl cary and make safe. Morne and be busy o doughter of Sion, as a woman traueylinge, for nowe thou shalte go forthe from the citie, and shalt dwell in a region, and shalte come euen to Babilon, there shalt thou be delyuered, there shall the lorde redeme the. Teachynge them, he instructeth with lernyng, to pluck a man from those thinges, which he hath done, and to delyuer hym frome pryde. So Abraham was tempted to be tried, that his faith mought be made noble and mani¦fest, he tempted hym, and setteth forthe before vs suche example to folowe, when he tempteth and tri∣eth

our faythe. So Iob was tem∣ted of the lorde, that his faythe mought be made more clere. So Dauid, so Manasses on euery side vexed, repēted. Also Tobias was therfore made blynde, to gyue ex∣ample of pacience, to his after cō∣mers. Likewise Iudith. we ought to be myndfull, howe our fathers were tempted, to be tried. Soo it happened in the woman of Cha∣naan. And to the womanne labo∣rynge with the issue of bloud. by whiche examples we are taughte and cōfirmed, to be plucked from god by no temptations, by no op∣pressions, by no chastisynges, be they neuer so great: but the more that god tempteth vs, chasteneth, and repelleth, so moche the more let vs crye to hym, tyll he gracy∣ously here vs. It is therfore noo 〈2 pages missing〉〈2 pages missing〉

¶The godly are the fyrst that are afflicted, and they are afflicted of god, to theyr good and welthe. Cap. vi.

LO IN the citie, in whiche my name is called vpon, begin I to punisshe, and shall ye be as in∣nocentes, and without punyshe∣mente? The lorde commaunded them that distroyed Hierusalem, to begyn at his sainctuarye. The tyme is now, that iugement must begyn at the house of god. If the iudgement of god begynne at the godly, what ende taryeth theym, whiche beleue not the gospell of god? but the godly, when they are punished, they ar punished of god to theyr welthe and good, as the epistell wrytten to the Hebrewes, dothe clerely testifie. Whome the lord loueth, him he correcteth. and he beateth euery chylde whom he

receyueth. if ye suffer chastisynge, god offereth hym selfe vnto you, as to his sonnes. What sonne is he, whom the father chasteth not? If ye be withoute chastesynge, whose partakers ar al the sonnes, then are ye seruauntes, and noo sonnes at al. So Salomon: The chasteninge of god thou shalt not refuse, and neyther grudge thou, when he shal correct the, for whom the lord loueth, hym he correcteth, and delyteth hym selfe, as the fa∣ther in the sonne. Whom so euer I loue, I rebuke, and chaste. The godly therfore ar chastened of the mercifull god, to theyr welth and good, and those whiche are moste corrected, are moste loued of god. As Tobias was chastned for his profyte. Ioseph throughe the op∣pressiō of his brethern, was made

ruler of Egypt. By reason of the tyranny of Pharao, the chyldren of Israell encreased, and were made innumerable. The people hurt of serpentes cried. So he af∣flicteth the holy bicause they shuld not be in securite without al feare but that theyr repentance shal in∣crease, & theyr faith be confyrmed, when they fele them selues to be holpe: Although we knowe, that no man is scourged of god, with∣out his deseruyng. For euery man is a lier and a sinner, and no fleshe shall be iustified before the face of god. For all fleshe hath corrupted his way. Wherfore al fleshe is pu∣nished, and yet we knowe that not alway the godly are punished for synnes, but somtyme to proue the fayth of the afflicted. As Iob, Da¦uid, and many other, or to declare

and make manifest the maiestie of his name. Soo he punysshed the Israelites in Egypt by Pharao, that he might be glorified in Pha¦rao, and make his name clere in all the worlde. So of the manne borne blynde from his natiuytie, nother this man hath synned nor his parentes, but that the workes of god moughte be manyfeste in hym. And when god doth afflicte his people for theyr synnes, he dothe not therfore afflycte them, that by theyr afflictiōs, they shuld satisfie for theyr synnes. For the passion and sufferynge of Iesus Christe only, is the raunsome and expiation of our synnes. But ther¦fore he afflicteth, that by affliction he maye dryue synners to repen∣taunce. For repentaunce or pe∣nance cometh fyrste by the know∣lege

of synne: and then by faythe, that our synne is forgyuen vs for goddes promise sake: and of faith burgeth forthe the callinge on the name of god.

¶In tribulation we muste praye. Cap. vii.

HERE are we taughte, what a chrysten man muste doo in temptation, whenne he seeth hym selfe forsaken of al men, that is, to praye, and not to ceasse to praye, but to praye in feyth, mystrusting nothinge, for he that mystrusteth, is lyke the raige of the see, whiche is caried with the wynde, and tos∣sed and dryuen with vyolence. Whiche thinge also Chryste war∣ned vs of, sayinge. Watche and praye, that ye entre not into temp∣tation. So lyke wyse Salomon: Sonne, in thy syckenesse despyse

not thy selfe, but pray to the lorde, and he shal heale the. Therto god hath also commaunded, that we shulde in tribulation call on hym: yea and calleth that inuocation or crying on hym, a sacrifice, the true and mooste accepted honour. For so saythe the psalm. Call to me in the day of thy trouble. And he ad∣deth promyses, And I wyll dely∣uer the, and thou shalt honour me And he sayde before in the psalm, that he regarded not the oblatiōs of beastes and such other workes, but that he delyteth in this sacri∣fice. if that we cal on hym in trou∣ble, and beleue, that he wyll helpe vs: and when we are holpen, to gyue thankes, and preache his be¦nefyte. And soo lyke wyse he cal∣leth the hope, wherby we tary his helpe in affliction, sacrifice. Sa∣crifice

you the sacrifice of iustice, and hope ye in the lord. as though he shulde say, that hope is a sacri∣fice, wherby we yelde iustyce to god, that (seinge he hath soo pro∣mysed) he wyl plucke vs out, and delyuer vs: for soo moche he is ryghtuouse and true. Thou seest then, that christian pacience hath euer hope annexed: but that hope beholdeth no creatures, but onely the word and promyse of god, and holdeth hope agaynste hope, as sayth Paule: that is when al cre∣atures fayle, and shewe no helpe at all, yet is there hope, that god wyll helpe. And thoughe he gyue vs not those thynges, whiche we wolde, or by that waye or meanes that we wyll, yet gouerneth he so the ende, throughe his wysedome and goodnesse, that we perysshe

not, and that our prayers be not spente in vayne. Paule teacheth the same in this gradation. Tri∣bulation bryngeth pacience, when he commeth thither, and teacheth vs, that we ought to holde a sure hope in tyme of trouble, and ad∣deth a promyse. Hope maketh vs neuer a shamed. We muste ther∣fore beleue, that we are harde of god, that god wyll helpe vs, and that we are defended of god. For so the psalmes commaunde vs to beleue and praye. And in my trou¦ble haue I cried to the lorde, and to my god haue I called, and he hath graciousely frome his holye temple harde my voyce. In trou∣ble thou hast called on me, and I haue delyuered the, I haue gra∣ciously herde the, in the darkenes of trouble. He hath cryed to me,

and I wyll here hym. I am with hym in trouble, I wyll delyuer hym, and he shall glorifie me. Of this matter we haue noo fewe ex∣examples. Chyldren prayed in the myddes of the fornace, and they were harde and delyuered. Dani∣el in the myddes of captiuitie, prai¦ed, and in the den of lions, and he was preserued. Susan forsaken of all men, prayed, and she was harde. Ionas in the bealy of the fyshe, prayed. Hezechias syckened euen to the deathe, he tourned his face to the wall, and prayed to the lorde, and the lord harde hym, and was made hole. Christ in the time of his tribulation and passiō prai∣ed, sheding forth dropes of bloud. Stephan in the myddes of theym that stoned hym, prayed. Whyle Peter was kepte in pryson, there

was prayer made of the congre∣gation for hym. Suche examples oughte to styrre vp our myndes and our faythe, to praye more dy∣ligently, and with a more feruent¦nes. For affliction, and the great waylynges and sorowe of the af∣flycted, are regarded of god, soo moche, that noo more acceptable sacrifice can be offered to god, thē if ye offer a contrite and an hum∣ble harte, whiche god neuer refu∣seth, as sayth the prophete. Who is lyke the lorde our god, whiche dwelleth in the hyghe, and yet re∣gardeth and beholdeth lowe thin∣ges? Whom shall I loke on, but on the poore and cōtrite in spirite, and hym that feareth my worde. The lorde is nyghe them, whiche haue a troubled harte. We are taught also, that the lorde behol∣deth

and hereth the prayers and crye of synners, of those synners, whiche althoughe they haue com∣mitted neuer so filthy offences, yet beleue that the lorde god is theyr god, for his promyse made to A∣braham: that is, whiche beleue, that they haue god the father pa∣cified in heauen for Iesus Chri∣stes sake. and through this fayth call to god, and are hard: through this faythe, theyr synnes commyt∣ted, ar washed away. And the prai¦er of the afflycted gothe throughe to the trone of the grace of god. This faythe is moche worthe, to perswade the hart of the afflycted in temptation, that his prayer is harde. And for as moche as god is more redier to here, then we to praye, we ought surely to beleue, that our prayers are not ydel, but

that they please god, and are vn∣doubtedly harde, as Sirach also doth warne vs: Before thy pray∣er, prepare thy soule, and be not, as a man that tempteth god, that is, lyfte vp thy mynde with a sure confidence, that god wyl here the, but not for thy worthynesse: But fyrste, bycause thou arte sure, that god hath commanded vs to pray, and for bycause god hath promy∣sed graciously to here vs. Secōd∣ly, for bycause thou haste a forme and maner of prayer assygned of hym. Wherfore we nede not to feare, that our prayer shuld offend hym, for god casteth of no manne that commeth vnto hym, yea he calleth all men vnto hym, whiche are troubled in hart: Come to me all ye that labour and are laden, and I shall refresshe you. Mary

Magdalyn was a synner, whiche afterwarde she beganne to washe Christes fete with her teares, she harde of Chryste. Thy synnes are forgiuen the. Also the thefe, in his extreme sufferynge, went to ioye. Lyke wyse of zach. Matth. Pe∣ter. For he came not to calle the ryghtuouse, but synners. He came to seke the loste shepe, and loste dram or grote. He hath promysed to them that repente, remission of synnes, and receyueth them in to his fauour, as the prodigal sonne. If we confesse our synnes, he is feythefull and ryghtuouse to for∣gyue vs our synnes, and to clense vs from al iniquitie. I haue said, I wyll confesse agaynste my selfe, my vnryghtuousenes, and thou haste forgyuen the wyckednes of my synne. Also if the wycked shal

repent from all his synnes, which he hath done, and shall kepe al my preceptes, and wyll kepe iudge∣ment and iustice, he shal lyue, and shall not dye.

¶Of prayer and the maner of prayer in tribulation.

¶PRAYER is the desyre of the harte for any thynge, to be requi∣red of god, it is the pensyfe syghe of godlye myndes, whiche calle on the name of the lorde. We are commaunded to praye: watch and pray. Also, Aske and ye shal haue. Aske and it shal be gyuen you. al∣so, Praye contynually. Agayne: Be busy in prayer, and watche in it. For god dothe not onely suffer vs to praye, but also commaun∣deth, as he hath commaunded vs, not to kyll, not to committe adul∣tery. Wherfore lyke as they sinne,

that kyll, or robbe, euen so do they that neuer praye.

¶Whose preyars are hard of god.

¶THE desyre of the pore, god he∣reth. The praier of him that meke neth him selfe, penetrateth & goth throughe the cloudes. He hath re∣garded the praier of the meke, and hath not despysed theyr prayers. The lorde is nyghe all them, that crye vnto hym in truthe. Suche worshyppers god requireth, whi∣che worshyp hym in spiryte. The ryghtuouse haue cryed, and the lorde hath hard them, and he hath delyuered them from al theyr tru∣ble. From the endes of the worlde haue I called to the, whē my hart was dysmaied, and in a rocke hast thou exalted me. To the lord haue I cried in my trouble, and he hath graciousey harde me. He behol∣deth

the lowly and broken in spi∣rite, and suche as feare his worde. Partes of trewe prayer, are the promyse, faythe, the affecte, to de∣syre in the name of Chryste, and thankes gyuynge.

¶The promyse of god.

¶VVHAT so euer ye aske the fa∣ther in my name, he shall gyue it you. Crye on me in the day of thy trybulation, and I wyll delyuer the, and thou shalte gloryfie me. He shall gyue good thynges to them that aske hym. I saye vnto you, what so euer thynges ye aske in your prayer, beleue that ye shal receyue, and they shal happen vn∣to you. Aske, and it shall be giuen you. If that two of you agree of any thynge vpon the erthe, what so euer thynge they shall requyre, it shalbe giuen them of my father,

which is in heuen. Call to me, and I wyll gracyousely here the. In prayer, goddes promyse muste be consydered, howe god hath pro∣mysed, that he wyll here vs. For he whiche hath commaunded to praye, hath promysed that he wyl bothe here vs and helpe vs.

¶Faythe.

¶VVE muste praye with a confi∣dence, doubtyng nothynge. This is the confidence, whiche we haue towarde hym, that what soo euer we desyre, accordynge to his wyll, he hereth vs. A prayer withoute fayth obteyneth nothinge at god∣des hand. We must therfore pray in faythe. And if we aske in fayth, he hereth vs. Fayth is assuredlye to beleue, that god forgyueth vs our synnes, for Christes sake, and not only forgiueth our sinnes, but

also is present with vs, ruleth and gouerneth vs, that he maye make vs safe. In this faythe if we aske any thynge, god dothe graciouse∣ly here vs. For god wyll gyue all thinges to thē that beleue in him.

¶To aske in the name of Iesu,

¶IS to haue a respect, to the glo∣ry and wyll of god, that the name of god maye be glorifyed. For the ende of euery prayer, is the glory of god. To aske therfore in the name of Iesu, is to aske and de∣syre the glory of Chryste, and the spredynge abrode of his name.

¶The affecte to desire any thinge.

¶THE lordes prayer teacheth playnely, what thynge we shulde praye for. More ouer, fayth, hope, loue, pacience. We must also pray, that we be not tempted, for prayer onely obteyneth the victory of all

temptations. Also for publike and common necessities, for offycers, for peace.

¶Thankes gyuyng.

¶OFFER TO god, prayse. To the shal I sacrifice the host or ob∣lation of prayse, and I shall calle on the name of the lorde. I wyll blesse the lorde at all tymes, his prayse shal euer be in my mouthe. None turned agayne, to gyue glo¦ry to god, but the straunger. The faythfull gyue thankes, that they ar delyuered of theyr trouble, they magnifie god, and preache forth, his gyuynge of benefy••••es: but god oftentymes deferreth to here, to exercise the faythe of the godly, as it apereth in Syrophenisse, al∣so Luc. 18. and yet stynte not they to praye, nor mystruste god, al∣thoughe they obteyne not streight

wayes, that whiche they aske and desyre, but continue styll in pray∣er. For continuance in praier hath the rewarde. He continued in prai¦er, he praied the hole day through euen to euentyde, and was visited of Gabriell. We must prescrybe or appoynte no tyme to god. He that continueth knockynge, to hym it shall be opened. God gaue not to Abraham streyghte wayes, that which he promised. Therfore must we saye, If thou wylte lorde, thy wyll be fulfylled. Althoughe he shall kyll me, yet shall I truste in hym.

¶We oughte to be pacient in affliction, not to be angry, nor to speake yuell of god. Cap. viii.

PACIENCE, is to feele and consider, that god doth scorge

vs, to call vs to repentaunce, and therfore gladly to suffer the hand of god, and to haue a confidence, that god wyl forgiue vs, and that he wyll delyuer vs. Of this paci∣ence to godward, spryngeth forth pacience towarde men. For when the harte is at peace with god, it tarieth helpe of hym, and vtterly setteth aside lust to auenge. Thus pacience can neuer be, but when by fayth we are assured, that we please god, and that at lengthe it shall come to passe, that we shalbe saued. Christen pacience therfore, is the comfort and ioye of the hart in afflyctions, to whome there is annexed hope. For faythe present∣ly receiueth reconciliation and for¦gyuenes of synne, & a promyse of the ende. Hope taryeth and loketh for the ende to come, as sayth Esai

In silence and hope shall be your strengthe. For Hope hath his eye to the wyll of god, and knoweth, that god hath care on hym. And it shall come to passe, that god wyll gouerne the endes accordynge to his promyse, althoughe there ap∣pere no helpe at all, in any crea∣tures, as it is spokē of Abraham. Agaynste all hope, he beleued in hope. that is, althoughe in the hole compasse of nature, there be no hope at al, yet beholdynge the worde of god, felte inwardly, that that whiche god hadde promysed, shoulde come to passe. Who (as saythe Paule) calleth those thin∣ges whiche are not, as thoughe they were? Therfore the mynd is quiete in christen pacience. For it consydereth, that afflyctions are not yll, nor are layed on vs of god

to our destruction. For he is well assured, that he is temted through the good wyll of god, and exercy∣sed to repentaunce for his helthe. And for as moche as the mynd is fyxed towarde this wyl of god, he is not angrye with god. For he knoweth, howe this calamitie or trouble commeth not by chaunce or fortune without a cause, but ra¦ther reioyseth in affliction. that is it that Esai speaketh. In silence and hope shall be your strengthe. that is, be ye not angry in god or with god. Be ye angry, but synne not, that is. Be ye not angry with god, bicause he suffereth you to be punyshed, and doth not by and by helpe you, be ye not for that mo∣ued, to exercyse vengaunce, or to forsake god: but speake closely within your hartes, that is, consi∣der

the word, and accordyng ther∣unto suffer affliction. Suche pa∣cience is stedfaste and sure, yea e∣uen when al mannes comfort and councell forsake vs. whiche thing holye scripture euidently proueth euery where. for he wyl not be for∣getfull of the poore continually. The paciēce of the poore shall not peryshe at length. Tary the lorde, do manfully, comforte thy harte, and suffer the lord. In silence and hope, shall be thy strengthe. It is good to loke for the helthe of the lorde in silence. What soo euer is layde on the, receyue it, and when thou arte brought lowe, haue pa∣cience. He that is pacient, is ruled with moche wysedome. He that is impatient, sheweth forthe his fo∣lyshenes. In your pacience shall ye pocesse your soules. Afflyction

bringeth forthe pacience, pacience probation or triall, probatiō hope, and hope shall neuer be a shamed. So Dauid, paciently suffered the persecution of his sonne, and the curse of Semei. Iob is a notable exāple of pacience. The lord gaue the lorde hath taken away. Abra∣ham was pacient, when his wyfe was taken away, and set in Pha∣raos house. Chryste is the onely captayne and moste perfecte exam¦ple of pacience. So farre is it of, that aduersities shuld noy or hurt vs, that they are very profytable vnto vs. For the good, the more they ar afflycted, the more pacient they are, knowynge that through moche trouble, is the way of hea∣uen. for they knowe, that by moch pacience, they ar tried and proued as Peter sayth. wherby the triall

of our faythe, maye be more pre∣ciouse then golde, whiche pery∣sheth and is tried by fier. wherfore a proffe or triall helpeth to the in∣crease of hope. For when we consi¦der, that in no suche so great affli∣tions, we are not forsaken, we ga∣ther confidently, that neuer after this shal we be forsaken. we ought therfore pacientely to suffer those ylles, which happen on vs in this worlde. for if we be impacient, we be not christians. For as many as haue ben sythen the begynnynge of the worlde hytherto, godly and christian men, they haue al ben af∣flycted with manyfolde troubles. But forbycause, they haue ouer∣come thē with pacience, their hope set and fyxed in god, therfore they ar made safe, as witnesseth the ex∣amples of the holy, from the fyrste

Abel, vnto those ryghtuouse whi∣che in these days ar on lyue. Wher¦fore it behoued euen Chryste hym self, by the crosse, to entre into life. And this in all aduersities is gret comforte, and of great strength, to knowe, that god requireth paci∣ence, and that myngled with ioy. But mans reason perceyueth not that, but god teacheth it. For our reason is therfore troubled & vex∣ed in persecution, bycause it thin∣keth, that we ar afflycted, bycause god other hateth vs, or dothe not regarde vs, nother wyl helpe vs. These false opiniōs god plucketh from vs, and teacheth vs, that we ar afflycted, not bycause he hateth vs, but bycause he wyll other a∣mende vs, or when we be amen∣ded, so to continue, accordynge to that sayinge: He correcteth the

sonne whom he loueth. Agayn: I wyl not the deathe of a synner. A∣gayne, He hath concluded all vn∣der synne, not to dystroye all, but to haue mercye on all. And this thynge engendereth gladnes in our myndes, to knowe and fele, that it pleaseth god, to haue vs afflycted. For we must be lyke the ymage of his sonne. More ouer, that in our affliction he wyl helpe vs, and kepe vs, and also comfort vs with the holy gost, and set our conscience at peace, and make vs be gladde in god, so that we desire helpe of hym. For he commaun∣deth, that we shulde loke for helpe at his hande, accordynge to this: All they that tarye the, shal not be confounded. And god commaun∣deth lykewyse, that we shuld aske helpe of hym. Call on me in the

daye of trouble, and I wyll dely∣uer the, and thou shalte gloryfie me. Of this pacience and comfort god alonely is the auctour, which also giueth pacience. For thou art my pacience o lord. yet o my soule be vnder and subiecte to god. for of hym is my pacience. Thynke the thoughtes of peace, that I maye gyue you the ende and pa∣cience. The god of pacience and comforte. &c. This christian paci∣ence hath certayne condycions, wherby it is knowē, to be the true pacience. Fyrste it grudgeth not, nother excuseth it selfe, as though it shulde suffer vnworthily for his synnes. wherfore he sitteth downe and holdeth his peace, as Hiere∣mie saythe. He sytteth alone, and speketh no worde, for he hath laid a yocke vpon hym. Secondely it

casteth all carefulnes on god, and committeth it selfe al hole to god, that goddes wyl be done, and not his. Thyrdely, it humbleth hym selfe, and casteth of ryotte, and the pleasure of the worlde. Fourthly, he is mery and redye to suffer yet more heuyer and more greuouse ylles.

¶Socour in affliction muste be asked of god. Capi. ix.

VVE MVSTE loke for helpe in al afflyctions, for god pro∣myseth his helpe, sayenge. I am with you, feare ye not, I wyll strengthe you. Agayne, Without me, ye are able to doo nothynge. But when he is presente, we are able to doo all thynges throughe hym. And if he be with vs, who shall be agaynste vs? Of what

daunger shall we be aferde of? he hath promysed trewely to be with vs, vntyll the ende of the worlde, and vndoubtedly he wyll be. Let vs cal therfore on his helpe, he is trewe, and is redy to al them that call on hym in truthe. Iudith de∣syrynge helpe of god, sayd: Helpe me thy handemaiden, which haue none other helpe but the lorde. Giue vs helpe from the holy place or elles, he sendeth helpe from his holy place. and from Sion wil he defende the. O god gyue hede to∣warde my helpe, and hast to helpe me o lorde. Blessed is that man, whose helpe is of the. Helpe vs from tribulation. For vayn is the helthe of man. My helpe is of the lorde, whiche made heauen and erthe. In tyme of tribulation we oughte from aboue to loke for the

helpe of god: but the maner, tyme, and kynde of helpe is vnknowen vnto vs, that fayth and hope may haue place, which sticketh to those thynges, whiche are not sene nor harde. Do not therfore in tyme of trouble runne without thy selfe, but tary within thy selfe, and tary the strength of the lorde: He wyll come, if thou departe not: he wyl strengthe the, if thou seke none o∣ther strengthe. For he commeth not to them that flee, but to them that tarye boldelye. Tribulation must not be ouercome with flight, but with constancye, and stycking in the faythe of the name of god. Also the helpe of the lorde is ouer them, that onely put theyr confy∣dence and truste in god: he is redy with all his angelles, when al o∣ther thynges forsake theym: he hath

a respect to his in afflyction conti∣nually. He kepeth them, and com∣forteth them. To Helias when he was fled and was hungry, he sent a rauē which brought him bread. Agayne, he sente hym bread & wa∣ter by his aungell. He was with the elder Tobie, and at length he∣led hym of his blyndenes. He tur∣ned the waylinge of the Iewes in to ioye. He wrought meruaylous∣ly with the Betulians, which cri∣ed vpon hym. He was with Da∣niel and the chyldrē in the fornace of fier, that the fier shuld not hurt them. When Daniell was in the den of lyons in Chaldee, the lorde sent hym his dynner from Ieury. Susan was lefte comfortles and in desperation, and yet in extreme daunger, god delyuered her, and considered her anguyshe. He pre∣serued

Ionas in the bealy of the fyshe, that he shulde not peryshe, which yet had deserued death. He was with Peter in prison, and de∣lyuered hym. He broughte Paule forthe of pryson, to whome god spake by a visyon in the nyghte. Feare not, but speake, and holde not thy peace. And for as moche as I am with the, noo man shall drawe nyghe to hurte the. Wher∣fore Paule cryeth on this maner: As the passions and sufferynges of Christ do habounde in vs, euen so do consolations and comforte by Christe. We must therfore aske helpe in tyme of trouble, of god onely: whiche of hym selfe, and by hym selfe, defendeth euerye man, that is his, and not by the helpe of man. Of whiche thyng there be examples, howe ofte tymes he

holpe the people of Israell, when none of all the people about them were with them, but all agaynste them, alonely with his presence, throughe his trewe worshyppe in Hierusalem & Sion. He will send helpe vnto the frō his holy place, and out of Sion shall he defende the. And as often as they loked not for helpe out of Sion, but out of Egypt, or from the Assirians, so oftentymes they fell, and were worse hurte, as men whiche claue to a staffe of a rede. For helpe or so¦cour required of creatures, is not onelye vayne, but is also to our hurte and losse, as Luke telleth, of the woman, whiche hadde the course of bloud, whiche bestowed in vayne all the substance she had on phisitions, and receyued helthe by fayth onely in Chryst. For god

deliuereth when most nede is, that his glory maye shyne the brygh∣ter. Therfore the wyl of god must be loked on, and our helpe & hope maye be affyxed in nothynge els, then in god, whiche is an helper in tyme conuenient: Whiche hath fyxed his eyes vpon the. For the eyes of the lorde are on the rygh∣tuouse, and his eares redy to their prayers. We may put no affiance nor truste in man, nor in mannes helpe, but in god onely. Vayne is the helthe of menne. Cursed is he that trusteth in man, and maketh flesshe his defence, and his harte departed from god. Thy kynge shall not increase his horses. Wo to them whiche go downe into E∣gypt, hopynge in the helpe of hor∣ses. Some in horses, and some in chariottes, but we in the name of

the lorde. Nor hath he delyte in the strengthe of the horse, nother yet pleasure in the legges of men. The lorde delyteth in theym that feare hym, and in them that putte theyr hope in hym.

¶Yet in afflyction or syckenes, medicyne and councell are not to be des∣pised. Cap. x.

FOR GOD by instrumentes performeth his wyll, and doth and worketh all thynges in theyr order by meanes, as clerely testifi∣eth holy scripture. Esai comman∣ded to take a cluster of fygges, & to playster them vppon Ezechias wounde, and so to be made hole. This is certaynely a great prayse and defence to physicke. For god wil not the vse of his creatures to be neglected or dyspysed. He con∣demneth

onely the faythe and con¦fidēce in creatures. And although he mought easyly haue healed E∣zechias, with one worde: yet wold he doo it by medycine. Soo he mought bringe forth and increace chyldren of mannes body, other∣wyse or by some other maner, but yet he wyll do it by the womanne. Wherfore let vs vse thynges, as god hath created them, with than¦kes gyuyng, and let vs onely put no confidence in them: as we rede that Asa dyd, whiche in his sycke∣nes sought not the lorde, but phi∣sitions. Hope must chiefely be put in the lorde, and afterwarde lette vs vse the helpe of physitions, as the benefytte of god. Moreouer, we muste consider, that god hath created medycine, as wytnesseth Iesus Syrach: Honour the phy∣sition

for necessyties sake, for the hyghest hath created hym. For of god is al remedy. &c. Besyde that, amonge the people of god, there were euer physitions, and Luke hym selfe the euangeliste was al∣so a phisition. But yet (as I said) we muste put no confidence in the phisition, but rather in god. For phisike without the workynge of god, helpeth nothynge, as wyt∣nesseth the historie of the woman, whiche twelue yeres suffered the fluxe. For the outwarde phisike is deceytfull, and nothyng at all, ex∣cepte helthe be inwardely gyuen of god. The woman is not repro∣ued, bycause she spente moche on physitions, but rather is priuyly shewed, that physycke is vayne, when it is attemted without god. So maye we not despise phisicke,

whom the hyghest hath created of the erthe: so that we renounce our wyll into the hande of god, which is the chiefe poynt, that is by phi∣sicke, other to heale vs, or to kyll vs. This is the stronge faythe in god, throughe which, no sickenes is so greuous and vncurable, whi¦che is not made hole. This faythe I saye, is nothynge elles, but the most lyuely opinion and vndoub∣ted trust in the mercy of god, wher¦by a man vndoutedly perswadeth hym selfe, that he is in the fauour of god, and that god is courteyse and forgyuynge hym al thynges, that he hath other doone or sayde. Courteyse, in good thinges: forgi¦uynge, in yl thynges. This faith commeth by herynge, and hering by the word of god. Phisicke ther¦fore may not be despised. For god

is the aucthor and creator of thin∣ges, in whiche also he worketh as by a meane. Soo Helizeus toke salte and caste it into the fountain of waters, whiche were verye yll, and vnholsome, and made the wa¦ters hole. Agayne. He purged and ryd the lepre of Naaman, captain vnder the kynge of Syria, in the water of Iordan. Water without the worde and promyse of god, is nothyng. as if any other had was∣shed hym selfe a hundred times in Iordan, he shulde not haue bene clensed. Naaman is clensed, for he had a promyse. Be thou wasshed, and thou shalt be hole. When he regardeth not this promyse, but onely the water, he erreth, and ta∣ryeth in leprosye, and so shoulde haue perished, and haue bē a blas∣phemer agaynste god, onelesse he

had ben warned of his seruantes. He came therfore with faythe, and was made hole. Soo Chryste to make the blynde man hole, made clay with spyttell. Agayne. The hem of christes garment touched, delyuered the woman frome the fluxe of bloud. The voice of Christ called forthe Lazarus. The voyce of Christ called forth vncleane spi¦rites from men. The shadowe of Peter expelleth syckenes. So mo¦che can the creature do, taken into the handes of the almyghty, whi∣che hath not this strengthe of na∣ture, but of the euerlastyng word of god. of whome it receyueth the strength of doinge, that it resteth not, but is euer workynge and myghtye. For there is nothynge made of god in vayne, althoughe it be neuer soo vyle. For therfore

god created those vile thynges, to signifie, that he him selfe worketh in those abiecte and vyle thinges: but the wycked doo attrybute the strengthe of curynge, healynge, multiplieng, and bringyng forth, to the erthe, nature, and herbes: but the faythefull attribute it, to the lyuynge worde of god, and to the present power of god. For god worketh all thynges, by the erthe, herbes, and other his creatures, as by instrumentes: but yet we ought not to attribute those thin∣ges to trees & herbes, althoughe god vse those thīges for our sake, but to god, which worketh al thin¦ges, in all thynges, that all thyn∣ges maye be referred to theyr first well sprynge. Wherfore it is sure, that god by instrumentes dothe worke, clense, heale, and make

safe. So god only fedeth vs, your heauenly father fedeth them, yet vseth he bread as an instrument to fede by. Bread confyrmeth the harte of man. Agayn. God alone kepeth vs and defendeth vs, ac∣cordynge to this. Except the lorde do kepe the citie, he that kepeth it, watcheth in vayne, and yet he ke∣peth it, with the mynistery of an∣gelles and gouernours. Fynally, god is the auctour and lorde of al thynges, he hath his organes and instrumentes, with the which, as with meanes he doth what he wil.

¶In afflyction no tyme may be appoynted to god, nother yet maner wherby we wolde be delyuered. Ca. xi.

THERE IS no time nor mea∣sure of afflyction, to be pres∣crybed or lymytted to the lord, al∣though

he deffer the matter a lōg season, as it apereth in the .v. cha∣piter of Iohn, that the infirmitie of the sycke was prolonged vntyl the .xxxviii. yere, by the wyll of god, vntyll Chryste shulde come and be glorified. So let vs beleue certaynly, all our afflictions to in∣dure the longer, throughe the myghtye wyll and worke of god, that at the laste the lorde be glori∣fied in vs. A certayne manne was borne blynde, and dyd continue so blynde vntyll he came to the per∣fect aege of a man. but wherfore? Veryly, that the worke of the lord myght be shewed in hym. In like wyse the Israelytes were not one∣ly greuouselye punysshed vnder Pharao in Egypt, but also a long season, not that they shulde be de∣stroyed, but rather that the name

of the lorde shulde be glorified in them. Iob also was cast into gre∣uouse hel paynes many monthes, that by the continuaunce of his peynes, it myght be made many∣feste, that all men were lyers, and god onely trewe. that is, that the name of god by hym myghte be glorified. In lyke maner Ioseph, hauynge knowlege by his dreme, y^t he shulde be a gouernour, was kepte longe tyme, partely vnder greuouse seruitude and bondage, and partely in prison. but for none other cause, but that the name of god, by hym delyuered from soo lowe humilitie, and broughte to so great honour, myght be glory∣fied. God wyl therfore helpe when nede shall require, whenne we be compelled to despeyre in all hu∣mayne helpe, and when all carnal

councell shall deceyue vs, for god onely wyll be gloryfied. Chryste dyd not chaunge water into wyne at the begynnynge, but dyd tarye vntyll it appered manyfestly to al the gestes, that there lacked wine. that the glory onely to god and to none other myght be gyuen. It semeth oftentymes, that god doth leaue his elect in the middel of all yll, but sodeynely he helpeth and gyueth socour, specially when all thynge is broughte to desperati∣on: and besyde al hope, with some rare and seldome shewen myracle he helpeth, althoughe natural re∣medy do lacke, and trouble aboūd on euery syde, soo that it semeth, that the lorde hath forgotten his elect: but afterwarde he fayleth not to deliuer them out of the mid¦des of al theyr troubles more glo∣riousely.

He myght haue let Pha∣rao, that he shuld not haue puni∣shed the chyldren of Israell, but when all mans helpe was past, he delyuered his people from Pha∣rao in the red see. The lorde dothe prolong helpe for our vtilitie and profyte, that he myghte exercyse and proue faythe by temptation: so that he onely might possesse the title and name of a helper, that we myght lerne the better to truste in god, and to haue compassion vp∣pon other that be tempted. as in the psalm. And thy lernynge hath corrected me for euer, and thy dis∣ciplyne shal teache me. So Paule speaketh of Chryste: It behoueth that Christe, in all thynges shuld be made lyke his brethern, that he myghte be mercyfull ouer theym. We ought not therfore to despeire

in the tyme of afflyction, specially when we knowe certaynely, that the terme and ende of punishment and payne, is to be prescribed, ly∣mitted, and appoynted of god, as the prophetes beare witnes. Whē the yeres beginne to be fullfylled, I wyl viset you, and rayse vppon you a good worde. Also, and the daye shall be, that I wyll breake his yoke from thy necke, and strā∣gers shal beare no more rule ouer it. He whiche shall beleue, shall make noo haste. He whiche yet se∣med a farre of, shall appere at the ende, and shall not lye, althoughe he tary, yet loke for hym, for he is commynge, and at the last he shal come, and shal not be slowe. wher∣fore we muste saye: The wyll of the lorde be fulfylled. Also, Lord, if thou wylte, thou mayste make

me cleane. Also Paule sayth. The lorde is faythefull, whiche wyll not suffer you to be temted aboue your myght, but shall gyue with temptation power to resyste, that you maye be able to suffer. Al∣thoughe he kyl me, yet I wil trust in hym. If I shall walke in the myddell of the shadowe of death, I wyll not feare euyl thynges, bi∣cause thou arte with me. Iudith in the .vii. and .viii. chapiter, is a good exaumple. The people of Israell were forty yeres in desert. God dydde not gyue to Abraham shortely that whiche he promysed. So Chryste sayde his houre was not yet come. The womanne of Chananie is a good example. Al∣so Chryst was tempted of the dy∣uell in wyldernes forty dayes.

¶It is a great comfort to them that be in af∣fliction, to remembre, that Christe was also tempted and exercised with yll as we be wont to be ex∣ercised. Cap. xii.

FYRST VVE se Christ temp∣ted: in whom we haue an ex∣ample of pacience and longe suf∣ferynge. This is our captayne, whom we ought to folowe in suf∣ferynge, ne leste it shulde be heuy to vs, when we be tempted and punished in this worlde, other of the dyuell or of his membres. For as the apostell saythe. We haue a bishop tempted in al thynges lyke to vs, without synne. And for as moche it choseth him so to be tem∣ted, he myght the better helpe thē that be tempted, Therfore Christ was delyuered to the dyuell to be tempted, as he was after betray∣ed

to the Iewes to be crucyfyed: that we, which be tempted, by him and in hym myght lyue. And fur∣thermore, that by his temptation he shulde ouercome, leste we shuld obey and be ouercome in tempta∣tion: and by that his deathe he myght redeme vs from perpetu∣all deathe. Therfore let vs not be angry, nor take it greuously, whē we be let flyp by god our father in to diuers temptatiōs, tribulatiōs & afflyctions: Bycause no man is tēted, excepte the lord wyl. nor the dyuel hath no power to hurte any man, excepte the lorde wyll per∣mytte and suffer hym. And when so euer he shall suffer hym to tēpt, yet he wyl not suffer vs to be tem∣ted aboue our power. We haue not onely Christ for our example, but also the godly bothe prophe∣tes

and apostelles, whiche in lyke wyse be tempted, persecuted, sto∣ned, kylled, & crucified. as Paule of hym selfe wytnesseth. It is a great comfort to the godly, when for the name of Christ and his ho∣ly gospell, they suffer persecution, imprisonment, & at the last death, in whiche troubles yet ioye and afflyction haue place and be mixt to gether. If they be punisshed, it is ioye and comforte to theym, to haue Chryst and al good and ho∣ly men felowes with them in their afflictions. as Paule saythe. Re∣ceyuynge the worde with greatte afflyction, and ioye of the holye goste. So Chryste dothe comfort his electe, sayinge: In the world you shall haue afflyction, but be of good comforte, I haue ouer∣come the worlde. You shall wepe

and lament, and the worlde shall reioyce: you shall mourne, but your mournynge shal be tourned in to ioye. The seruaunte is not better then the mayster. He that wyll folowe me, let hym deny him selfe. &c. He which dothe not take vp his crosse and folowe. &c. He that wyll saue his soule, shal lose it. &c. and he whiche wyll lose his soule for my sake, shall fynde it euerlastyngely. For the gospell is the worde of the crosse, who soo e∣uer preacheth it trewely, and con∣fesse it, muste nedes suffer afflycti∣on. For the gospell dothe reproue the worlde, and condemneth those thynges, whiche be in the worlde, but the worlde can not suffer that. Therfore he punysheth, persecu∣teth, and kylleth the godlye. We haue exāples inowe. Cayn killed

Abell, Esau persecuted Iacob, Saul Dauid, Pharao Moysen, the Phariseis Chryste, the Iewes the Apostelles, Herode Iohn the baptist. If therfore we be lykewise punyshed, and tempted, there chā∣seth no newe thynges to vs. But let vs remembre Chryste and his apostels our examples, which ad∣monished and warned vs of such thynges, which were in lyke wyse punished, & dyd teache vs, that al suche as wold lyue godly & meke∣ly in Christ, shulde suffer persecu∣tion. And by many troubles we muste entre into the kyngedome of god.

¶It is great comfort in affliction that no man can hurte the faythfull, except Chryste wyll. Cap. xiii.

ALTHOVGHE the worlde and the dyuel be neuer so fu¦riouse

and madde, yet the faythe∣full can not be hurte. I wyll not feare a thousand people, compas∣syng me about, bicause they stand vnder the wynge of god. Also all the creatures canne not hurte the faythefull, except god wyll. The water did not hurt the Israelites: the fyre dyd not hurt the thre chil∣dren, beinge in the furnace: the li∣ons dyd nothynge hurte Daniel: Dauid plucked a beare out of the mouthe of a lyon, as the epystel to the Hebrewes wrytten, clerely wit¦nesseth. If the faythefull perysshe in battayle, it is the good wyll of god. whitout whose wyll and suf∣feraunce, no aduersytie can come vnto them. And he that hurteth one faythfull, doth not hurte him but god. For god dothe reuenge the wronge done to the faythfull,

as it were done to hym selfe. And if any aduersite or heuynes, hang ouer the people of god, god regar¦deth and taketh that euen as he hym selfe were punished, and gre¦ued: but the reuengynge therof, is to be lefte to god. For god ma∣keth hym selfe defender of all be∣leuers: he dothe take theym, and caryeth them vpon his shulders. Therfore god hath charge ouer the godly, whether they liue or dy. nor he doth not leaue them in the middel of their trouble and crosse, but then he is more nere thē, and can not forget his electe. He is the god of Abraham, Isaac, and Ia∣cob, where soo euer they be. So Christe, The heares of your hea∣des be nombred. The Iewes dyd seke to kyll Chryste, but his tyme was not then comen. No man did

set handes vpon him, bycause his houre was not yet comme. They went aboute to take hym, but he dydde escape from the myddell of theyr handes. Notwithstandyng the wycked do often ouercome the godlye, and god dothe suffer the wycked to preuayle agaynste the good: but throughe that rod, the lorde doth call his to repentance, and teacheth theym in feare. So Cayn preuayled agaynste Abell, the Sodomites agaynste Loth, Esau agaynste Iacob. The Phi∣listians often dydde ouercome the Israelytes, Abymelech ouercame Sichimites, Saul agaynst Da∣uid, Herode agaynste Iohn, the Iewes ageynst Christe, Acab and Iesabel against Heliā, the Iewes ageynst Stephin, the turke often ouercometh the christiās. In these

examples it is greate comforte to the godly, whiche suffer wronge: to whom the lorde saythe, I wyll fixe mine eies stedfastly vpon the. That whiche was done in the be∣ginning of the world, is done also euen vnto the ende of the worlde. ¶The wycked thynke, that they ouercome, when that they kyl, and caste other into exyle, and thynke that the lorde dothe forsake them, when he dothe not delyuer theym from deathe and persecution, by some vysible myracle. Surelye, Chryste was soo delyuered from deathe: and so all they, whiche do beleue in Chryste, by Christ be de∣lyuered from deathe. God wolde not graunt (if he dyd not certayn∣ly know) that of persecution, and suche other ylles, whiche be wont to chaunce to his electe, greattest

profyt to come vnto them. He suf∣fereth them to be cast into pryson, into ylles, and into death, that he maye declare therby, that he hath both power and wil to saue them. Suche diligent care hath the lord ouer the godly. God with all his angelles is redye, when all other thynges do forsake. Wherof the psalm saythe, Bycause my father and mother haue forsaken me, the lorde hath taken me. Forther, it is a great comfort to the godly, that the wycked (whom god dothe vse as a rodde, to scourge the godlye people) go not clere awaye with∣out punishement, whome he ma∣keth other shamefullye ashamed, or throughe theyr owne councell, he dothe take them, and bryngeth theym into the same dystruction, whiche they theyr selfes haue stu∣dyed

& founde out for other. As it is right before god, that he shulde rewarde euery man accordyng to his workes. What is soo iuste be∣fore god? as that they whiche doo oppresse the godly in this worlde, and throughe persecution make them exiles, in the worlde to come shall suffer the same persecution, whiche they haue doone to other: The godly, that they maye be in reste with other saynctes, whiche commynge from greatte trouble, shall nowe receyue the kyngdome eternal. For when we be gon here hence, all labour and sorowe shall ceasse, and reste and ioye shall fo∣lowe: and to the wycked shall fo∣lowe cleane contrary, lyke as (we rede in the gospell) dyd folowe to the ryche glotten. Sonne remem∣bre. &c. Wo be to the Assure, the rod

of my angre & fury, I wyl teare y^e, & breke the, as the bough of a tree. Also Paule, It is ryght (sayth he) before god, to gyue afflyction to them, which do punyshe you, and to you whiche be punished, release and delyueraunce therof. Exam∣ples hereof be Pharao, Baltha∣sar, Daniel, Sennacherib, Saul, Absalom, the Phariseis, Caiphas and Pilate. The cause is, for he that hurteth one faythefull, hur∣teth not onely hym but god: the whiche dothe reuenge the iniurye and wronge done to the faythful, as iniurie done to hym self. as the lorde sayde to Samuell: They haue not cast the away but me. He forbiddeth to touche his faythful, sayinge, Do not touche myne an∣noynted, and say not yl of my pro∣phetes. They whiche deuour Ia∣cob,

do synne, and yll shall come vpon them. He that toucheth you, toucheth the apple of myne eye. They that spoyle the, shalbe spoi∣led. Also Christe, He that hereth you, hereth me: and he that des∣piseth you, despiseth me. And soo god dydde speake from heauen to Paule, saying, Saul Saul, why doste thou persecute me?

¶The goodnesse of god is not to be despised, or lyghtly regarded before afflyctions. whirby god wyl punishe and gyue warnynge. Capi. xiiii.

GOD THERFORE giueth warnynge and monition be∣fore, that men shulde repente, and so repentynge, shulde beleue and receyue grace: and they whiche wyll not beleue, shuld be without excuse, and suffer punisshemente iustely. So Noe in his tyme dyd

admonishe men an hūdreth yeres. And Lothe dyd warne the Sodo∣mites. Also Egypte was in peryll to peryshe, thē Moyses was sent. It was shewed before by the pro∣phetes, that the .x. trybes shulde be caryed to Babylon, Hierusa∣lem shulde be ouerthrowen by the Chaldees, and the peple broughte to captiuitie. Hieremie was sente, whiche preached forty yeres. Na∣bugodonosor was made a frayde in his dreame. Soo Chryste dyd bewayle and shewe before the de∣struction of Hierusalē. The place of repentaunce with god is before the sentence gyuen: but not so, if it be wrytten: the folyshe virgins dyd aske oyle in vayne, when the yates were shutte vp. Esau mur∣ned to late, when Iacob had go∣ten the blessynge. So the psalm,

Seke the lorde whyle he maye be founde. Kyng Balthasar dyd not seke the lorde, nor dyd not fynde hym: but Nabugodonosor dyd seke hym, and dyd fynd hym. Also the vnfaithful ministers bounden both hand and fote, were cast out into outwarde darkenesse. When the wrothe of the lorde is consum∣mate or at the full, the godlye be punysshed with the wycked. The iugement of god, when he is an∣gry, is gyuen vppon all, as well good as yll, as Esai teacheth. Al∣so the psalm, The godly conceyue a hope of felycitie and grace, as they do confesse: We haue not for∣gotten the. The lorde shal not cut awaye his mercye for euer. And they whiche be chastened do suffer iudgement, and at length do ob∣teyne mercy. He wyl not be angry

for euer. Therfore the lorde dothe punyshe all the godly, whiche do repent, with peynes in this world, as he punysshed Dauid, that he myght make them more lowlyer: he dothe instructe them with ler∣nynge, and maketh them more cir¦cumspecte and ware. God doth e∣uer send before bothe messengers and tokens, that men myghte re∣pente: and to theym, whiche wyll not repent, no excuse shall be left: as the prophetes, Chryst, and his apostelles did warne men in theyr tyme, as it is written: Wysedome sitteth without the dores, and pre∣acheth in the stretes, and cryeth a∣loude. &c. He councelleth and stir∣reth his to repentaunce, that they maye feare, ne leste he caste them amonges the blasphemers. But they be not cast away, the whiche

made aferde by goddes worde, do beleue Chryst: but rather Christe draweth them to hym self, saieng, Come to me all you which labour and be burdened and ladē, and I wyll refreshe you. But thou wylt saye: The proper worke of god is to fauour and to haue mercy, and therfore he wyll reuoke his sen∣tence. It is trewe. for it is a strāge worke to hym to be angry: for ve∣rely, he wolde not the deathe of a synner, but rather that he shulde be conuerted and liue. But vnder this condition, he wyl reuoke his sentence, if we knowlege our syn∣nes: wherby we haue prouoked god to wrothe, and do repent. If the wycked do repent. &c. But Re∣pentaunce is conuertion and tur∣nynge of the wycked man, whose two partes be contricion & faith.

Contrition, is to knowledge the synne, and by the iudgement and sentence of god, truely to be made afrayde, sayinge, We haue sinned onely to the: beholde, thou art an∣grye. Also, I am he whiche haue synned. But Fayth is a constante truste of mercy, by the whiche we decree and recken surely, that our synnes be forgyuen vs for Chry∣stes sake: Then shall god reuoke his sentēce, when there is yet time to pacyfie god. as we rede in Io∣nas of the drownynge of the Ni∣niuites. And the word of god was spoken to Esai: Go and say to E∣zechias, This sayth the lorde god of Dauid thy father, I haue hard thy prayer, and seene thy teares & wepynges, beholde, I wyll adde and put to thy days fyftene yeres &c. So Chryste dyd set forthe the

fayth of the woman of Chananie, whiche before he semed to put a∣waye. Is god therfore to be este∣med mutable? no: for althoughe he reuoketh the sentence, whiche he wylleth to be secrete and hydde from vs, yet he doth not chaunge his eternall councell: but for this cause those thynges be doone by the godly prouydence of god, that the feyth of the ryghtuouse might be proued. Therfore the decreed purposes of god be irreuocable, and can not be called ageyne. nor any man lyuynge canne breake or disapointe the decree and purpose of god, as Esai witnesseth, saying. The lorde of hostes hath decreed it, who cā breke or make it voide? he hath put forthe his hande, who can turne hym ageyne? So Na∣um. Who canne stande before the

face of his wrothe and indignati∣on? And, who is able to resyste in the wroth of his fury? Surely, no man nor creature can breake the decreed appoyntement of god, or resiste his wrothe. The decree of god may be broken by repentāce: that is, by sorowe, that the synne is done: and by fayth, which doth certaynely beleue and fele, that al our sinnes be forgiuē vs for Chri∣stes sake. This faythe doth ouer∣come the iudgement of the lawe. (whiche is the decree of god) whi∣che is his wroth. Wherof Ezechi∣el speaketh: The lorde saythe, I haue serched for a man, the which wolde make vp the hedge, and set vp hym selfe in the gap before me in the londes behalfe. It is said to Moyses, Let me destroy this peo∣ple. He whiche sayth, let me, doth

sygnifie and declare, that he maye be letted, whiche by no carnal ar∣mure, no walles of defence, nor by no mannes wisedome, is or can be brought to passe, but by the onely faythe in the worde of god, which is Iesus Chryste.

¶There be dyuerse craftes of the dyuell, wherby he tempteth, and where one crafte profyteth nothynge, he ad∣deth many other. Ca. xv.

THE diuel hath not one grin, snare, or deceyte, but diuerse. For he gothe about to deceyue fa∣sters and solitarie people or cloy∣sterers, by one polycie, and other which be conuersante in the mul∣titude and common people, by an other crafte: but agaynste all the assautes of the diuel, there is none so sure and redy a remedy at hād, as the continuall medytation of

scripture: as Christe dydde ouer∣come all the assautes of the dyuell by the onely meditation and reci∣tell of the scriptures. For that is the only commoditie and profyte, the continual meditation of scrip∣ture both by daye and nyght. and so Paule saith, Take you the hat∣tes of helth, the sworde of the spi∣rite, whiche is the worde of god, wherby we defende all his fyrye dartes and weapons, and vtterly extinguyshe them. Wherfore it is beste remedy in the begynnyng of all temptation, to checke the diuel in the mouthe, that it becommeth not vs to do that, whiche he styr∣reth and suggesteth vs to do, spe∣ciallye, bycause god prohybiteth and forbyddeth it to be done. that, he can not by any meanes suffer: nor he wyll not be smytten downe

nor dryuen away with one stroke or twayne, but he wyl come again as often. For he walketh aboute as a rorynge lyon, sekynge whom he may deuour. Whom you must resyst with stedfast faythe, saythe Peter. For the dyuell knoweth howe to bryng forthe the wytnes∣ses of scriptures, but falsely of his spirite of errour.

1 If thou be tempted in pryde or vayne glory, answere hym agayne.

IT IS wrytten, God resysteth the proude, but to the lowely he gyueth grace. Ashes and yerthe, why arte thou proude? He whiche exalteth hym selfe, shall be made lowe. and he that lowely meketh and submytteth hym selfe, shall be exalted. So Moyses and Aaron in the begynnynge were lowelye,

but at the laste they were greate. So Ioseph was lowely in Egipt, Daniel in Babylon was lowely, the apostelles were fyshers. Pride dydde ouerthrowe Lucifer out of heauen. So Pharao, Nabugod∣onosor, Balthasar, Holofernes, and other proude kynges: pryde hath cast them down into extreme mysery. The lord hath put downe the myghty from theyr seate, and hath exalted the lowely.

2 If thou be tempted in wrothe or anger.

SAy, It is written, The wrothe of a man dothe not worke the iustice of god. Lette not the sonne go downe vpon your wrothe. Be ye angry, and do not synne. Thou shalte not hate thy brother in thy harte, but shalte tell thy neygh∣bour his faute, that thou beare

not synne for his sake: nor thou shalte not haue in remembraunce the wronge of thy citizens. For wroth ingendreth hatred, and ha∣tred manslaughter: and Cayn by hatred killed his brother. And eue¦ry one, which hateth his brother, is a mankyller. To hate a man is not only to be of a strange mynde towarde hym, but to denye your neyghbour suche workes, as bro∣therly loue doth require.

3 If thou be tempted in feastynge, or glo∣tony and drounkennesse.

SAy, It is wrytten, Take hede to your selues, ne lest your har¦tes be ouercome with feastynge and dronkennes. Whoo is accur∣sed? be not they whiche delyte in moche drynking of wyne, and stu∣dye howe to drynke of cupfulles?

Wo be to you, whiche be stronge to drynke wyne, and expert to set vp drounkennes. Also, Wo be to you, that ryse vp earelye, to vse your selues in drounkennes, and yet at night are more superfluous with wyne. Wyne maketh scor∣ners, and drounkennes prepareth brawlynge or chydynge. Fornica∣tion, wyne, and dronkennes take away the harte. Also dronkardes shall not possede the kyngdome of god. Be you not drounken with wyne, in the whiche is lechery. It is not vnlaufull to drynke wyne, the scripture wolde that the body shulde be chastised, that he be obe∣dient and submyt hym selfe to the spirite, as Paule saythe. Be you fulfylled with the holye goste, as he wolde saye: Be you sober: for so you shall be apt to the mocions

of the holy gost. Empty fasters al so waxe mad, nor be not mete nor apte for godly thynges.

4 If thou be tempted in auaryce or couetousenes,

SAy, It is wrytten. What pre∣uayleth it to a man, if he wyn all the worlde, and yet lese his soule? Take hede & beware of co∣uetousenes. Let your maners be far from couetousenes, & be ye con¦tented with the thinges whiche ye haue. Who y^t desyreth to be made riche, shall not be without synne. Of this thyng are examples. Gie∣si Helizeus seruante, was stryken with the leprosy. Agayne, Acham was stoned. The ende or intent of couetousenes, is to lyue longe, to lacke nothynge, that he be not in danger or losse of any thing. It is the fountayne & roote of vnbelefe.

The lord therfore wil, that we put our confidence in him, that we cast al our carefulnes & hope in hym: and then shal it come to passe, that he shall prouide al thynges mete and necessary for vs. Infidelytie then alonely in all matters ma∣keth vs so carefull and pensyfe, for bycause we trust not God, nor beleue stedfastly in hym.

5 If thou be tempted with hungre, pouertie, or carefulnes of lyuynge,

SAy, It is wrytten: Man shall not lyue in bread onely, but in euery worde that procedeth frome the mouthe of god. They whiche seke the lorde, shal want no good∣nes. I haue bene yonge, and am waxen olde, and I haue not seene the ryghtuouse forsaken. Lay thy care on the lorde, and he shall no∣rishe

the. Thou openest thy hand, and fillest euery creature with thy blessynge. Whiche gyueth meate to the hungry. Be ye not careful. Chryste fed with fyue barly loues and two fysshes, fyue thousande men. The rauens brought meate to Helias. Also, the angel brought meate frome heauen to Helias. Therfore the care of temporalle thynges muste be left to god: For fode is gyuen, and is not gotten with labour, yet god wylleth vs to labour. In the sweat of thy face. &c. For thou shalte eate the labours of thy handes. We muste therfore labour, for bycause we ar made for that purpose: and for-bycause soo is the wyll of god, to whose deuyne wyll we must obey. Also he hath inioyned vs to la∣bour, to macerate and mortifie the

fleshe, to profyte our neyghbour, and to prouide for our necessitie.

6 If thou be tempted of ydelnes,

SAy thou: In the sweate of thy face, shalt thou eate thy bread. For the lorde hath appoynted the chyldren of Adam to labour, At the example of the Pismyre. And Chryste was a carpentar, and wrought with his handes tyll the tyme of his preachynge. Agayne, Noe planted a vineyard. He whi∣che tylleth the londe, shalbe satis∣fied. Consider thou godly chrysti∣an, how god curseth ydelnes, and howe moche he abhorreth it. For experience teacheth, that frome thens spryngethe forthe all kynde of vice. Ezechiell sayth, The sinne of Sodom was pryde, plenty of breade, habundance, and ydelnes.

Wherfore god hath commaunded vs to labour, and hath blessed thē that labour. for without the bles∣singe of god all labour is in vain.

7 If thou be tempted of securytie to be without feare.

SAy thou, Watche ye, for ye knowe not the houre. He that studyeth, let hym take hede he fall not. Adam stode not in paradise. The people of Israell, as often∣tymes as they were made fat, and increased to a multitude, so often∣tymes fell they backewarde, and forgatte theyr lorde god. Dauid, when he was at reste, and sittyng at home without resistēce, he was made an adulterer and a murthe∣rer, and nombred the peple in his great fury. So Nabugodonosor counteth hym selfe happye. The

ryche man in the gospell promy∣synge hym selfe ease and rest, dyd here. O fole. &c. Ezechias in try∣bulation continued ryghtuouse. in prosperitie he was ouercome of vayne glory. For the lord forsoke hym, and his harte was auanced. and therfore is securitie reproued. for throughe it, is neglected the commaundement of god. Christe sayde before, that the housholder being absent, and al were aslepe, came the ennemie & sowed cokell.

8 If thou be tempted of fornication and adultery,

SAye thou, It is wrytten: He which cleaueth to an harlot, is made one body with her. This is the wyll of god, your sanctificati∣on, that ye absteyne from fornica∣tion. Nother horemaysters, nor

adulterers shal inherite the king∣dome of god. Sodom and Gomer shewe manyfestly, how moch god punisheth that synne. Also of the same synne, there are other pey∣nes, execution, induration, and the contempte of god. Also Dina the doughter of Lya, for whose whoredome were the Sichimites kylled. Agayne, the commaunde∣ment is, thou shalt not commytte adultery. Let there be no harlotte of the doughters of Israell: no∣ther horemaisters of the sonnes of Israell. but thou wylt say, Howe can I auoyde this yll? with pray∣er to god, to gyue the continencie. Also by the word of god and auoy¦dyng it, as sayth Paule. Flee for∣nication. Ioseph is an example, whiche fled bycause he wolde not be kendelyd with the fylthye loue

of the wyfe of a nother.

9 If thou be tempted with lyinge or lyghte wordes,

SAy thou: That lyenge is for∣beden in the law: that we shuld not speake false thynges. Thou shalte fle lyenge. Ye shall not lye. Thou shalt dystroy all them that speake lyes. but lyenge set asyde, let euery man speake the truthe to his neyghbour, for as moche as we be members to gether. Peter kylled Ananias and Saphira, bi∣cause they lyed. I saye vnto you, that of euery ydel worde that man shall speake, they shall gyue ac∣compte in the daye of iudge¦ment. Agayne, Let no fylthy communica∣tion go forth of your mouthe.

10 If thou be tempted of confessynge the gospell, or sufferynge persecution for the gospell,

HE THAT receyueth not my crosse, and foloweth not me, is not worthy of me. If any wyll come after me, let him forsake him selfe, and take his crosse, and fo∣lowe me. For he that wyl saue his soule, shall lese it. Contrarywyse, he that leseth his soule for my sake shall fynde it. He that wyl confesse me before men, I wyl confesse him before my father. I am afflycted and persecuted for the gospell, as a wycked dooer. Iohn bare the crosse for the truthe sake. So the Apostelles reioysed, bycause they were coūted worthy. So Daniel. For chrystian men are hated of the world, and despised in this world. Therfore this world knoweth not

you, for bicause it knewe not him: whiche speake yll of you. The ser∣uaunt is not aboue his lorde: All they whiche wyll lyue godly.

11 If thou be tempted of the faythe of thy pa∣rentes: as wherfore beleuest thou not that, whiche thy forefathers haue beleued,

BE YE not made lyke to your fathers. and I haue sayde, These euer erre in hart. Be ye not as your fathers were. We muste not consider our parentes, nor kin¦red, nor longe custome, but onely the wyll of god: the wyl of god is to beleue. This is the wyl of god, that ye beleue in hym, whome he hath sente.

12 If thou be tempted of straunge relygion or of worshyppynge of saynctes, pyctu∣res, ymages, or men,

SAy thou, It is wrytten, Thou shalte worshyp thy lorde god,

and hym onely shalte thou serue. Wherfore I wyll gyue godly ho∣nour to no creature vnder heuen, but to the lyuynge god onely. For to me (sayth he) shall euerye knee bowe, of all in heuen, in erthe, and in hel. Agayne, I wil not giue my glory to any other. Here if thou be tempted of blasphemie, thou maist suffer it in noo case. and when the name of god is blasphemed, we must crye, and also set our lyfe in ieoperdy, if nede so be. For no tem∣tation dothe so seperate vs frome god, as dothe blasphemye.

13 If thou muste dye, and leane wyfe, chil∣dren, and thy dere frendes,

SAy, The lorde shal be theyr de∣fender. for god bothe wyll and is able to cherysshe myne, to nou∣ryshe and defende them. For he is the father of the fatherles and wi∣dowes.

I forget thynges behynde my backe, and indeuour my selfe to those thynges, that are before my face. Agayne, They whiche haue wiues, let them be as though they had none. and they that wepe as thoughe they wepte not. We muste be dylygente, that we leaue our wife and children wel instruct and taughte in the feare of god. For the feare of god is better and more preciouse, then a chest full of golde and syluer.

14 If thou be tempted of condemnation, that thou arte condemned of god.

SAy thou, That is no condem∣nation to them which are graf¦fed in Christe. that is, synne canne not dampne them, be it neuer soo moche in them: for they are made one body throughe fayth. For the synne, whiche they haue, is forgi∣uen

them, and is not imputed vn∣to them for Chrystes sake, in whō we are graffed, whiche is the hed, and we the membres. He that be∣leueth in the sonne, hath euerla∣styng lyfe. Al they which beleue in hym, shal not be confounded. Whē the rightuouse falleth, he shal not be broysed, for the lorde setteth his hande vnderneth hym. The righ∣tuouse falleth seuē tymes in a day.

15 If the dyuell saye, thou arte a synner, and arte not graffed in Christe.

CHRISTE CAME into the worlde to make safe synners. For the deathe of Chryste hath sa∣tisfied for all synnes, through his strokes, are we all made safe. For he hath borne our synnes in his body. by whom we haue redempti¦on throughe his bloude. I came not to calle the ryghtuouse, but

synners. They whiche are hole, nede not the phisition. And if any doo synne, we haue an aduocate and spokesman to the father, Ie∣sus Christ. The godly haue synne also, but god imputeth it not. The sayntes do euer pray, Forgyue vs our trespaces. If we confesse, that we haue synnes, he is faithful and ryghtuouse to forgyue vs our sin∣nes, and to clense vs from all ini∣quytie. We haue many exaum∣ples. Marye Magdalyn, also Paule was a blasphemor, of the thiefe whiche went from extreame punishement to ioye, of zacharie. Matth. and Peter.

16 If he continue and saye, but thy synnes passe the sonde of the see.

AS FAR as the east differeth from the west, so far of hath he made, that our synnes are from

vs. If thy synnes be as redde as scarlet, yet shall they be as whyte as snowe: and if they be as red as purple, yet shall they be as whyte as woll. I haue sayde, I wyl con∣fesse my vnryghtuousnes agaynst me, and thou haste forgyuen the wyckednesse of my synne. I haue synned lorde. &c. And the lord hath taken thy synne frome the. Thou haste caste all my synnes behynde thy backe. And he hath throwen al our synnes in the bottome of the sees, If the wycked shall repente. &c. For god hath promysed remis∣sion of sinnes to them that repent.

17 If he saye, suche promyses are made to the godly, thou arte an apostata and a loste man.

AND the prodigall sonne was loste, and an apostata, yet he founde grace▪ so great is the loue

of god towarde vs, he wyl saue al them that wyll knowlege theym selues. He hath so great care euen for the leaste, that are loste, in the syght of the worlde. Examples ar Dauid, Peter, and the thefe, and also Paule: God sometyme suffe∣reth his sayntes to erre for a sea∣son, but he calleth again at length He bryngeth theym in to dyuerse troubles, that they maye knowe hym. He yeldeth theym vp some∣tymes into the handes of Satan, and his membres, that they maye knowe howe moche easyer it is to serue hym, then the prynce of this worlde. The confession of the pro∣digall chylde is greate: Father I haue synned agaynste heauen and agaynste the. So Dauid, I haue done yll agaynste the. Lo all oure rightuousnes are as a blody cloth

of a woman. This mekenesse god beholdeth, he is moued with mer∣cye, as the father of the prodygall chylde. We are therfore receyued without all our meryte or deser∣uynge, for we are yet ennemies.

18 But god hereth no synners nor strayers awaye,

SAy thou, It is truthe, god he∣reth not synners, which repent not, whiche sorowe not, nor are borne agayne by faythe: those are the vngodly and hypocrites, whi∣che praye not to god: and if they praye, yet praye they not in fayth. Then shall they call on me, and I wyll not here theym. Soo in the psalm, They shall crye, and I wil not here them. But he graciously hereth the contrite, and them that repente, and are borne agayne by faythe in Christe. A contryte and

humble harte o god, thou wylt not despise. The busye prayer of the ryghtuous is moche worthe.

19 But thou commest very late with thy contricion.

CONTRARY wyse answere thou, None commeth to late into the vyneyarde of the lorde, as witnesseth the hystory of the thefe, whiche was full of wycked dedes, and yet sayde to Iesus, Remem∣bre me lord, when thou shalt come into thy kyngedome. And Iesus sayde vnto hym, Trewelye I say vnto the, this daye. &c.

20 But he hadde a stronge faythe in god, whiche thou lackest,

ANSVVERE, Therefore pray I with the apostels, O lorde increase faythe within vs, helpe our vnbelefe.

21 What if all holy scripture be false, for they were men, which spake it and wrote it?

SAy thou contrary, Moyses, the prophetes, and apostelles were truely men, but yet they neyther spake nor wrote with the spirite of man, but with the spyrite of god, they set not forthe theyr owne do∣inges, but those thynges whiche eyther they sawe with theyr eyes, or receyued of the lorde. So sayde the lorde to Moyses: Who hath made the mouthe of man? Or who hath made the dome and the deffe? the seinge and the blynde? not I? Goo forthe then, and I wyll be in thy mouthe, and wyll teache the what thou shalt speake. Say not, I am a chylde, for thou shalte go to all those, to wome I wyll sende the to, & thou shalt speake al that, that I shall commaundethe. He

gyueth the apostelles both mouth and wysedome. Agayne, Ye are not whiche speake, but the spirite of your father. So Paule: I dare not speke any thyng, which Christ hath not wroughte by me. If any man speake, let hym speke as the wordes of god. that we haue hard, that we haue seene with our eyes. as they haue delyuered vs, whiche from the begynnyng haue seene it with theyr eies. But those thinges which we haue sene with our eies. Al scripture heuēly inspired. The prophecie in old tyme, was not gi∣uen by the wyl of man, but the ho∣ly men of god spake, dryuen with the holy gost. As it is nowe reue∣led to his holy apostelles and pro∣phetes by spirite: So Christ cōfir∣meth Dauides wrytynges. Howe doth Dauid thē in spirite call him

lorde? Certaynely I am fully per∣swaded, and doute nothinge at al, that the holy scriptures are inspi∣red from heauen.

22 If the temptator saye, thou haste not kepte the lawe of god, wherfore thou arte accursed.

SAy thou: Christ, whiche was made a curse for vs, hath rede∣med vs from the curse of the lawe. Agayn, Euacuatyng, and taking awey the lawe of commaundmen∣tes set in decrees. Takynge away the handewrytynge agaynste vs, which is in decrees, and is contra∣ry to vs. For ye are not vnder the lawe, but vnder fauour, delyue∣red from synne. For the deathe of Christ hath delyuered vs from the lawe. For truely by Christes deth, we are now in conscience fre from the lawe, that is, from the wrothe

of god, and euerlastynge deathe. For the lawe can not be fulfylled of nature, for it is spirytuall, as vndoubtedly the apostels decreed. The yocke that neither. &c. Again, who can gyue them such a minde? Whiche is impossible to men.

23 If he say, thou must forsake the worlde.

VVhat then? Answere thou cō∣trary wise. I shal obteine he∣uen. For blessed ar the dead, which dye in the lorde. Agayne: All the world lieth in wickednes. Agayn, All thyng whiche is borne of god, ouercometh the world: and this is the victory, which ouercometh the world, our fayth. Who is he, whi∣che ouercometh the worlde, but he that beleueth, that Iesus is the sonne of god? I am sure therfore in Christe. All the worlde shall pe∣ryshe with his lustes and desyres.

Agayne. Loue not the worlde, no∣ther those thynges whiche are in the world. We ar strangers in this worlde, and citizens of heauen. Ye sonnes of men, howe longe are ye harde harted? Why loue ye vany∣ties and seke lyes? Agayne: Howe lōg loue you infancy or childhode, and foles desire those thinges, whi¦che are hurtfull? Agayne: Vanitie of all vanities, and all thynges ar vanitie. The cause is this: for all thynges whiche are in the worlde, as luste of the fleshe, concupiscēce of the eyes, and pryde of lyfe, are not of the father, but of the world, and the world passeth, and his lust also, but he that dothe the wyll of god, taryeth for euer.

The ende.

Notes

• Matth. 16.
• Eccle. 2.
• Prou. 19.
• Gen. 8.
• Luc. 13.
• 1. Cor. 10.
• Hebre. 6.
• Luc. 11.
• Exod. 20.
• Deut. 13.
• Iob. 9.
• 1. Samu. 2.
• Prouer. 3.
• Psal. 65.
• Psal. 118.
• Psal. 20.
• Hiere. 31.
• Threno. 3
• Sopho. 1.
• Matth. 10.
• Roma. 11.
• 1. Cor. 11.
• Matth. 10.
• Matth. 9.
• Marc. 5.
• Marc. 3.
• Iob. 1.
• Psal. 90.
• 1. Cor. 10.
• Iob. 5.
• 1. Ioh. 5.
• Luc. 22. Act. 5.
• Iob. 1.2.
• Matth. 4.
• Para. 22.
• 1. Cor. 11.
• Psal. 50.
• Esai. 26.
• Esai. 28.
• Psal. 50.
• Ezech. 33.
• Psal. 102.
• Hosie. 6.
• Hos. 144.
• Esai. 49.
• Matt. 16.
• Esai. 46.
• Mich. 4.
• Iob. 33.
• Gen. 22.
• Iob. 1.2.
• 2. Par. 13. Tobi. 2.
• Matth. 15.
• Matth. 9.
• Hiere. 25. et. 49.
• Ezechi. 9.
• 1. Pet. 4.
• Hebre. 12.
• Prou. 3.
• Apoc. 3.
• Tobi. 2. Gen. 37.
• Exod. 1.
• Num. 21.
• Roma. 3.
• Gen. 6.
• Ioh. 9.
• Ia. 1.
• Matt. 16.
• Eccle. 38.
• Psal. 49.
• Psal. 4.
• Roma. 4.
• Psal. 17.
• Psal. 80.
• Psal. 9••.
• Danie. 3.
• Daniel. 9.
• Ionas. 2. Esai. 38.
• 4. Re. 20. Luc. 22.
• Act. 7.
• Act. 12.
• Psal. 112.
• Esai. 66.
• Psal. 36.
• Eccle. 18.
• Matth. 11.
• Luc. 7.
• Matth. 9.
• Luc. 18.
• 1. Ioh. 1.
• Psal. 31.
• Ezech. 18.
• Matt. 16. 1. Tes. 5. Colo. 4.
• Luc. 18.
• Eccle. 9.
• Psal. 101.
• Psal. 144. Ioh. 4.
• Psal. 33.
• Psal. 60.
• Psal. 119.
• Esai. 66.
• Ioh. 14.
• Psal. 49.
• Matth. 11. Marc. 11.
• Matt. 18.
• Hiere. 33.
• Ia. 1. 1. Ioh. 5.
• Psal. 49. Psal. 115.
• Psal. 33.
• Luc. 11.
• Luc. 18.
• Daniel. 9.
• Iudith. 9.
• Marc. 1. Iob. 13.
• Esai. 20.
• Psal. 5.
• Psal. 26.
• Esai. 30.
• Thren. 3.
• Eccle. 2.
• Prou. 14.
• Matt. 10. Roma. 5.
• 2. Re. 16.
• Gen. 12.
• 1. Pet. 1.
• Colo. 1.
• Ezech. 18.
• Esai. 49.
• Psal. 70. Psal. 61. Hiere. 29.
• Rom. 15.
• Thren. 3.
• 1. Pet. 5.
• Ioh. 15.
• Roma. 8.
• Iudit. 6.
• Hest. 14.
• Psal. 19.
• Psal. 69.
• Psal. 83. Psal. 107.
• Psal. 120.
• 3. Re. 17.
• 2. Re. 19.
• Tobi. 5. Hest. 9.
• Iudit. 10.
• Daniel. 5.
• Dani. 14.
• Ionas. 2.
• Act. 12.23
• 2. Cor. 1.
• Psal. 19.
• Psal. 31.
• Psal. 33.
• Psal. 59.
• Hiere. 17.
• Deut. 17. Esai. 31.
• Psal. 19.
• Psal. 146.
• Esai. 38.
• 4. Re. 20. 2. Par. 32.
• 2. Co. 15.
• Sirach. 3••
• Colo. 4.
• Matth. 9.
• Rom. 10.
• 4. Re. 2.
• 4. Re. 5.
• Ioh. 9.
• Matth. 9.
• Matt. 6.
• Psal. 104.
• Psal. 227.
• Ioh. 5.
• Ioh. 9.
• Ioh. 2.
• Psal, 17.
• Hebre. 2.
• Hiere. 29.
• Hiere. 30.
• Esai. 28. Abac. 2.
• Matt. 6. Marc. 1.
• 1. Cor. 10.
• Iob. 13.
• Psal. 22.
• Ioh. 2. Matt. 14. Matth. 4.
• Hebre. 5.
• 2. Cor. 11.12.
• 1. Tes. 1.
• Ioh. 16.
• Ioh. 15. Matt. 16.
• Matt. 16. Marc. 8.
• 2. Tim. 3. Acto. 14.
• Psal, 3.
• Deut. 32.
• Matth. 10.
• Ioh. 7.
• Ioh. 8.
• Ioh. 10.
• Psal. 31.
• Esai. 10.
• Rom. 9. Exod. 9. Daniel. 5. Esai. 10. Micha. 5.
• 1. Re. 8.
• Psal. 104.
• Hiere. 2.
• Zacha. 2.
• Hiere. 10.
• Acto. 9.
• Gen. 6.
• 2. Pet. 2. Gen. 19.
• Daniel. 3.
• Esai 64. Psal. 43.
• Psal. 76.
• Psal. 67.
• Prouer. 1.
• Ezech. 18.
• Psal. ••0.
• Esai. 14.
• Naum. 1.
• Ezec. 22.
• Matth. 4.
• Ephe. 6.
• 1. Pet. 5.
• 1. Pet. 5.
• Eccle. 11. Matth. 16.
• Luc. 2.
• Ia. 1.
• Ephe. 4. Psal. 9. Leuiti. 19.
• 1. Ioh. 4.
• Luc. 21.
• Proue. 23.
• Esai. 5.
• Prouer. 2.
• Ose. 4.
• Matt. 10.
• Luc. 12. Hebr. 13.
• Eccle. 11.
• 2. Re. 5.
• Iudic. 7.
• Psal. 33.
• Psal. 36.
• Psal. 54.
• Psal. 44.
• Psal. 146.
• Matt. 6.
• Marc. 6. 3. Re. 17.
• Gen. 3. Psal. 127.
• Gen. 3.
• Prouer. 6.
• Matth. 13.
• Gen. 9.
• Proue. 12.
• Matt. 25.
• Daniel. 4.
• Luc. 12.
• 1. Cor. 6.
• 1. Tes. 9.
• 1. Co. 6.
• Exod. 23. Leuiti. 19. Psal. 5. Ephe. 4.
• Matt. 10.
• Matt. 10.
• Matt. 16.
• 2. Tim. 2.
• 1. Ioh. 2.
• 1. Pet. 4. Io. 15.16. 1. Tim. 3.
• 2. Para. 3.
• Psal. 94. Zacha. 2.
• Ioh. 6.
• Deut. 6.
• Philipp. 2.
• Exod. 41.
• Exod. 22. Psal. 36.
• Philipp. 3.
• 1. Cor. 7.
• Roma. 3.
• Ioh. 3.
• Rom. 10. Psal. 36.
• Prou. 24.
• 1. Tim. 1.
• Esai. 53.
• 1. Pet. 2. Ephe. 1.
• 1. Ioan. 2.
• Psal. 31.
• 1. Ioh. 1.
• Psal. 104.
• Esai. 1.
• Psal. 31.
• 2. Re. 12.
• Esai. 38.
• Miche. 7.
• Ezech. 18.
• Luc. 15.
• Luc. 15.
• Psal. 50. Esai. 64.
• Luc. 1.
• Rom. 5.
• Prouer. 1.
• Zacha. 7.
• Psal. 50.
• Iaco. 5.
• Luce. 23.
• Luc. 17.
• Exod. 4.
• Hiere. 1.
• Luce. 21.
• Rom. 15.
• 1. Pet. 4. 1. Ioh. 1.
• Luc. 1.
• 2. Pet. 1.
• 2. Tim. 3. 2. Pet. 1.
• Ephe. 5.
• Matt. 22.
• Galath. 3.
• Ephe. 2.
• Colo. 2.
• Roma. 6.
• Acto. 15. Deuter. 5. Luc. 18.
• Apoc. 14. 1. Ioh. 5. Ibidem.
• 1. Ioan. 3.
• Psal. 4.
• Eccles. 1.
• 1. Ioh. 2.