The troubled mans medicine verye profitable to be redde of al men wherein they may learne pacyently to suffer all kyndes of aduersitie made [and] wrytten by wyllyam Hughe to a frende of his.

BY certayne ar∣gumentes, a m•• may easely con••••∣cture (derly belo∣ued) that the last slepe, whiche to a true christiane of all slepes oughte to be most pleasaunt, by lytle and lytle crepith vpon your mortall lyms, If my iudgement deceyue me not, you or it be long to, shall walke the same waye. Which for the crimes of our first father Aoam, nedes must be tro∣den of all his posteritie. Of all I saye, the escape, or euasion of deathe (whrefore you oughte the lesse to be greued (graunted to no man. All we saythe scrip∣ture shall dye, and as weake wa∣ter, shall slyde into the grounde,lyke as there is one entrance for euery man into this present lyfe,

so one passage, and departure. Therfore we be monysshid of the prophette not to feare the iudge∣ment of death, but rather to re∣member thynges that haue hap∣pened before our tyme, anv those whyche shall succede. That is to ••aye, that none of oure progeny∣••ours coulde euer escape the dent of deathe, nether any of oure po∣••teritie shall. We be admonys∣shed that we be duste, and into ••uste we shall returne, by the re∣••on of deathe, whiche for the faut and disobedience of ure fyrste ••••rmed parente, with his ineui∣table darte, strykethe and dead∣ly woundeth all men, he woun∣dethe deadlye, not the wretchyd onelye, the nedye and mysera∣ble, but the fortunate also, the welthye, and the noble, pen kyn∣••ts, rulars, and the rycheste

emperours, which in power, and dignite, riches, renoume, and gl••∣tye, doo excell, and in theyr tym•• rule the worlde accordynge as they liste. Not the vnlerned only, the rude & barbarous, but tho•••• also, whyche in learnyng, and ma••∣ners be most instructe. Not th•• ourtrummyn, and careful capti∣ues, but also the puissant conqu••∣rers them se••fes. Alexader a king most victoriouse, by whose powe•• and furiouse warres Asia with Europe was manfully subdued, no man being able to resyst him, coulde fynde no weapon to con∣quere deathe. The notable myse∣dome of Salamon, the depe lea•• nynge of Aristotle, nor of Galen, coulde by any meane auoid deth. The cuppes of Circe, nor the en∣chauntmentes of Medea, coulde repell the violence of death. Cul∣lye,

his eloquence could not moue him. The riches of Crass us could not corrupt him. He fauoured ••ot the beauty of fayre Absalone, ••ether he spared the strenght of ••••ronge Sampson. Dne uyghte saith the poete tarieth for euery body, and the way of death must ••ns be troden of al men. Lyke as all the ••iarres that come from the ••••st, thoughe they be neuer so ••oodly and bright, yet at the last ••ey go to the west and there ar∣••••rdynge to the diueri••te of their ••ircles some ••owly, some spedely withdrawe them selfs, out of our ••yghtieuen so al men which come from the east, that is to say their ••atiuite into the world, although they glyster and shyne here for a ••easen, yet at the last they muste ••edes some rather, some later, ac∣••ordyng to the duratione, whiche

they haue receyued of god, fall 〈◊〉〈◊〉 the west of deathe, depatte, and withdrawe them selfes from the syght of men. Therfore the wys•• man Simonides at suche ty•••• as Pausanias a noble capitain desyryd to learne some good and fruytfull lesson, bad hym remem∣ber that he was mortall. Ther∣fore also Philyp the king of M••∣cedony wallowynge in worldely wealth and prosperite, comma••••∣ded his chaumberlayne, that h•• shulde euery day at his vprism•• sadly repete these wordes. Remi∣berking Philip & forget not, that thou art a man to mortalite sub∣iecte.All fleshe is grasse, and eue∣ry man is the flowre of grasse, the grasse shalbe wythered, and the flowre shalbe dryed awaye. The man (sayth Iob) that is borne 〈◊〉〈◊〉 a woman, lyueth but a short ty••••

replenished with many miseries, ••adeth as a floure, and is worne away vanisshying as a shadowe. ••wherfore not withoute a cause the lyfe of man is compared of ••uciane to a buble in the water, ••of Pindarus to the shadow of a dreame, of Eschilus to the sha∣dowe of vaine smoke. Cruely yf that death shulde chaunce but to a fewe, and to the vnluckest, we shuld seme to haue a iust cause he ••uely (as I think you partly do) to take deathe. But seynge that ••••e dothe as well knocke at y^e rich mans dore as at the poore: at the happye mans doore, as at the vnhappy: at the strong mās dore as at the weake: at the kynges ••owers, as at the sheperdescotes, whye shulde we not take well in ••orthe a thynge importynge suche necessitic? Dowe vnreaso∣nable

is it for a man to take heue¦ly his death, more than his birthe consideringe that the one is ap∣poynted for man as well as the other, the one as commune as the other, the one as necessarye as the other, and of them bothe death is the better? in beynge so∣ry to dye, we shall seme to lament in that oure lotte is mortall, and that we be not aungels ore∣quall wyth god. Whyche is a greate poynte of folysshnes, myxte wyth impyetye. If we be troubled with suche as be verye calamities in dede, to haue. ii. 02. iii. companions we count in a ma••¦ner a comfort sufficiente: Moche more we shoulde be conforted as touchynge death, seynge that we haue not. ii. 02. iii. but all men of what estate or degre so euer they be of, as companyons and par∣takers

of the same. yea euen the very sayntes theym selues, and those that were highlye fauou∣red of God. Moyses whych was admitted to the secretes and mi∣steryes of God, dyed. Dauyd whome God pronounced to be a man after his hartes desyre, dy∣ed. Ihon the euangelyste mooste tenderlye belouyd of his may∣ster, died. Ihon baptiste than whom by the sentence of Christe none greatter hath tysen among the chyldern of men died, and not sayntes onelye, but the dearelye beloued sonne of God. Christ be∣yng both God and man, a lambe mooste innocente, and wythoute spotte that he myghte paye oure taunsome, delyuer vs synfull wretches frome thraldome, and pacyfye hys fathers wrothe, was contente to dye the mooste

ignomiouse deathe of the crosse••. And shall we sinners that were begotten in syn, borne in synne, & haue lyued in syn, all the dayes of our lyues, be agreued to put of these our v••le & synful bodies? Christ whan he was in the shape of god, and thought it no robbe∣tye to be egall with God, made him selfe or no reputaciō, taking vpon him the shape of a seruaūt, and became lyke an other man,and in apparell was founde as a man, humbled hym selfe, and be∣came obediente vnto death, that he might auaunce vs to the king¦dome of his father: and shall we beynge but wormes, duste, and clay, be loth to dye, whereby we maye enioy the same aduaunce∣ment? Sisigambe the mother of Darius, kynge of Persia; for the very loue she bare toward Alex∣ander

for as much as he vsed hir somwhat gently in hir captiuite, was wonderouse wyllyng of hyr owne accorde by death to folowe him after his deceasse, ye euen to hell: And shall we christians be sow to folowe Christe, whiche in raptiuite hath reteynyd vs well nor euyll, but brestinge vtterly at his bandes, hath clearly delyue∣red vs? Sisigambe vehemently desired to folow Alexāder whiche was hyr enemy in dede more than hyr frynde: and shall we be vn∣wyllyng to folowe Christ, which is our frinde most faithfull and assured? She desyred to folowe hym whiche made hir poore, and shall not we couet to folowe Chryste, that hath empouerys∣shed hym selfe, to make vs riche? She was content to folow hym that made hyr of a fre woman &

a quene a bond hādmayde, & shal we by our willes refuse to folowe Christ whiche hath made vs of vile slaues, & beggerly captiues, fre men, and kynges: She wold nedes folow Alexāder, although she coulde not tell where to fynd hym, ne in his presence how to be intreted, & shal we be lothe to fo∣lowe Christ whom we know cer∣tainly to be of the right hande of his father? where weshal be sure (if we dye faithfull) to fynd him & for euer to dwell with him with most gentle entertainment? She wolde folowe hym that dyd not looke, call, nor sende for hyr, and shall not we wyllyngly folowe Christ, whan his pleasure shalbe to cal for vs. Christ I sayour lord ••t our god, our lyfe (as it is writ∣ten) and the length of our dayes calleth vs: and for asmoch as

the daies of men be determinate (as Iob saith) of god: we maye not asscribe our death to the star∣tes,or destiny, but vnto y^e calling of god, in whome we lyue moue and be: of whome commeth both death and life, which hath appoin¦ted our termes that we can not passe, with whome is the number of our mouthes, without whome an heare can not fal on the groūd from our heades: moche lesse the hole bodies. For he that worketh all thynges for hym selfe, hathe power both of death and lyfe. I can moche commende the com∣mune people, for as much as they seme to imitate saint Cipriane in vsing this phrase: whan it shall please god to cal me to his mercy and suche lyke. Wherein they de clare them selfs, not to be of theyr opinion, which thynke that men

be not cared for, ne gouerned 〈◊〉〈◊〉 god, but that all thynges d•••• chaunce euen by verye tortune. The whyche opinton yf it were true, God shulde either be igno∣raunt of many thinges, or elles abhorre from his creatures. And therfore shulde he seme either not true, or not good. But this mat∣ter lefte, I wyl returne to my put pose, seynge that it is appointed for all men to dye, and whan 〈◊〉〈◊〉 shall please god to call them, l•••• vs be content merily to depat••e thither, and whan as our heuen∣ly, and mooste bountifull fathet shall call vs, remembringe euer that we ought to worke not oure owne wyll••s, but the wyl of god, accordynge to the praier that we customable, by the commau•• dement of Christ. Dowe preposte rous and peruerse a thyng is it,

to desyre that the wyl of god may be fulfylled in heauē and in earth and yet whan he wylleth vs to de ••arte from this worlde, we wolde by our wylles resist him, and like ••nto warde and stubborne ser∣uauntes, are rather drawne with the bande of necessitie, than with ••oue or obedience due to the wyll of god? There be none of vs but we wyll wysh delyueraunce from this Egypt with hyr capti∣uite and troubles, and to dwell with god in the lande of promissi¦on, where is al ioy and quietnes: pet we be loth after that god hath brought vs euen to the gate, of the saide lande (for as the course of our lyfe is a raise to death, so death is the gate of euerlastinge lyfe) Do enter in by it we wolde gladely be honoured with heauen¦ly rewardes, but we be vnwilling

to go where they be. The cau•••• wolde eate swete mylke, but sh•• is loth to wette hir feete. wh•••• shulde we pray so oft let the king¦dome of heauen come, yf we beso¦much delyted with earthly bon∣dage? why do we pray y^e the day•• of the kingdom may he hastenth, yf we be more desirous here to serue y^e deuil, thā to reigne in hea¦uen with christ? but let vs breake our owne waiward wylles, con∣formyng them to the wyl of god, and shewing our selfes wyllinge at al tymes to pay, that we ow••. What other thing is it to dye, thā to paye such thynges as was for a tyme lyberallylent vs? what ho¦nest hart wyll not, & that willing¦ly, at y^e leste yf habilite fayle not, pay againe. xx. li. to hym, whiche gently dyd lende it at his nedt, whan so euer it shalbe required.

And shall we stycke to pay to the ••arthe the mother of vs all, oure ••odies of whom we borowed thē, ••nd our soules to god our father ••hat bountifully dyd lend them? God forhydde. No, we ought to be much more propēse to pay our soules to god, than the better to ••aye his mony. For of the pay∣ment of the mony fewe or no com¦modities do ensue, but after the payenge of oure soules to God, ••nnumerable pleasures, and in∣finite commomodities succede. For then at the lenght they be luckely brought from darknes to lyght: from feare, to securite: from tra∣uel to quietnes, from a thousand daungerous syrtes his rockes, & waues, into a sure hauen: frome the vse of vayne, vyle, fylthy, and transitory thinges, to the fruiti∣on of the eternall deite of god.

What thristen man myll not 〈◊〉〈◊〉 glad of suche an exchange? w•••• louynge chylde wyll not harte•••• covyt deliuerauuce, from the m••••∣sery, bondage, and tyrannye 〈◊〉〈◊〉 this worlde, and to dwell with his moost mercyfull father in hea¦uen. Oblindues. what cause ha•••• we I pray you to hate death? 〈◊〉〈◊〉 whose meane we be made of b•••• men fre, of straungers, homed ••••∣lers, of beastes, lyke vnto aun∣gels. If that a great ruler hap∣pen to call any of vs to a kynge•• or emperours courte, promisin•••• to do for vs, to sette vs our with temporall riches, to endue 〈◊〉〈◊〉 with worldly possessiōs: we think our selues very fortunate: and whan god the rular of all rulars, and kynge of all kynges shal 〈◊〉〈◊〉 vs to his courte, and gyue vs in∣heritaūce, and possessions, not in

earthe, but in heauen, whiche be instant, and shall neuer be take ••omvs, by storms, nor tempests: ••y crafte, nor subtilte of the law: ••y oppression, nor tyrannye: by ••eath, the deuill, nor synne. Shal be thynke oure selues vnfortu∣••ate? No truely, yf we be well in our wyttes: But rather coūt that ••me whan so euer it shall come, ••fall tymes to be most happy: for ••s moche as than the kyngdome of god, y^e reward of lyfe, the toy of ••ternall health, perpetuall glad∣••es, possessione of paradice, that was ons lost, be euen at hande. Than for earthly thinges, heavē¦••y, for iytle thinges great, for trā¦••••tory thinges eternall, shall take place. Who than I may you, wil leare death, but he that hath no faith, that laketh hope, that wold not go to christ, and beleueth not

that he begynneth than to reign•• with christ, whan he begynneth to leaue this worlde? Oh that we hadde a sparcle of the grace and fayth that Simeon had: whiche beinge a iust, and faithfull man, was assured by a godly responsi∣on, that he shulde not dye before he had sene Christ. Whome after that he had sene in the temple, & knowen in spirite, knewe certain¦lye that he shulde shortly be cal∣led of God, and dye. Therefore he beynge merueilouse glad toke the chylde in his armes, and bles∣synge god, cried out and sayde: Now dimisse thy seruaunt, o lord accordyng to thy worde in peace. For myne eyes haue sene thy sa∣uynge healthe. Dere dyd Syme∣on proue, and testify, that than free tranquillite, true peace and sprme securytye, do happen to

the seruauntes of god: whan they be drawen from this trou∣blesome worlde, and brought to the porte of the euerlastinge man¦••ion. Peraduenture you wyll say vnto me: Syr as tor Simeon, I ••an not blame hym thoughe he was well content to dye, for as ••moche as he was a man of a greate age, and as they saye com¦munelye, euen at the pyttes banke, I am but a yonge mau, I myghte haue lyued yet ma∣nye yeares, wyth no small com∣forte of my friudes, by the com∣••nune curse. my tyme was not yet come. I graunte in dede, you be a man of no great age, but what ••ay I pray you, can we apoynte for any mans deathe? Euery day maye be a bodies last daye yf it ••tande wyth the pleasure of

god. We se that some dye in the•••• mothers bellies, some in their cr•••• delles, some in the floure of theyr age, some in their olde age, some whan they be riche, other some whan they be poore: so that we may playnlye vuderstande that god doth gyue to euery man his lyfe of that condition, that he sur¦render it againe whan so euer it shall please him to repete it. But among all other, saith the great poete Menander: Most happy be they and best belouid of god, that dye whan they be yong. The whi¦che sayeng, as it is very wytty, so it is very true. And that a man may easely perceue yf he haue 〈◊〉〈◊〉 specte to the spirituall euyls and temporall incommodities that oc∣cupie this lyfet for they commun∣ly departe, not yet infected with so muche malyce, entangled with

so moche vice, corrupted with so much wyckednes, as theyr elders be. Not yet so surre seperate from god by the reson of syn, and made members vtterlye and lyms of the dcuyll. It chaunseth for the moost, that men after they come to a rype and complete age, be cleane drawne from god, frome vertue, from symplicite, and inte∣grite of lyfe, to syn, wychednes, & vngodly lyuynge. The riche by iniuriouse handlynge the poore, by oppression, ingurgitation, and beastly incontinency, The poore by pyckinge, lyinge, desperation, and blasphemynge the name of God. (I speake of many but not of al). The wytty by craft, deceat and subtilte. The learned, oft by ••eresy, ambition, and deuylysshe ••octrines. I wyll not speake of ••nuy, malice, rankor, adulterye,

whiche at the type age encrease in growynge, and as Scilla, and Charibdis hurle the greateste part of men into the hoxrible sea of perdytion. The holye ghoste teacheth by Salamon, that they whyche please God best be quic∣kely and rathe taken frome this world, lest they shuld be polluted with the wyckednes of the same. He was taken awaye, sayeth he, leste malice shulde chaunge his vnderstandynge, for his soule dydde please god, and he hath made haste to brynge hym from the myddes of miquitie. Enoche dydde please God, and he was not founde afterwarde: for God hadde taken hym awaye. Therefore to please God, is to be counted worthye of hym to be delyuered from this worlde, and to be broughte thyther as the de

noute soule of the prophet couy∣ted to come, sayenge: Howe dere∣lye belouyd, be thy habytations, o God of vertues, my soule desi∣rethe and makethe hasie to thy hawles. Those trees be not beste y^e be most durable, but of whome ••oth spring most profitable fruit Netther be those songes most cō∣mendable, that be longest, but y^e most delite the eares of men: Eue ••o the longest lift is not chefest: but that which is moosle bertu∣••us, and lest with vice defaced. Further let vs ponder these tem∣poral displeasures and incommo ••ities, and than iudge whether ••••at death whan or in what age •• euer it chaunsethe) be better ••••an lyfe, accordynge to the wor∣••es of Ezechiell, or no. Consider sf what calaniyties, chaunces, ••yseryes, and perelles, men be

in daunger. No man lyuynge is happy on euery part: No man is vtterly content with his lote, who ther that reason or chaunce (as saith Horace) hath of•• ered it vnto hym. wherfore no mā according to Solons wordes, is happye in dede before he be buried. For this cause Socrates with other of his secte desyred euer desirouslye to dye: estemynge death not to be mi¦serable, but y^e ende of al miseries. Not troublous, but the ende of all troubles. Better saith Ezech•• ell is death than lyfe, and eternal resie than continuall sorowes. For euery part of this lyfe dout∣les is replenisshed with vnplea∣santnes, full of sorowe, inquiet•••• with cares, troublescme, and v•• ed with diseases. What trade •• lyfe so euer a man shall folo•• (sayth Crates, he shalbe suer ••

fynde bytternes therein. In the fildes be laboures, at home ca∣res. In a straunge countre feare, of a man haue ought. In the sea, feare with Ieopardies, Inyouth foolyshaes, in age, feblenes: in mariage, vnquietues: in lacking a myfe, solitarines: yf a man haue thyldren, he hath care: yf he haue none, he is halfe mamed. So that one of these two, saith he, is to be mysshed. Eyther not to be borne, or quicklye to dye. The wretchednes of this worlde hath compelled euen the holye ••e men beyng weryed therewith, to wysh for deathe. Ionas in his trauell, said, that it was better for him to bye than to lyue. Helyas in his ••yfe tyme often coueted, and not ••naduisedly, to yeld by y^e ghost. Neither can I se any cause, why ••hat all of vs which haue anye

hope of an other lyfe to come, shoulde not wysshe for the same thing: seing that no man lyueth which laboure••h not of the indi∣gēcy both of spirituall and tem∣porall thinges, nothing truelye, though a ma haue neuer so much excellencye in honours, aboun∣daunce is riches, delite in plea∣sures, can satisfie hym or brynge a flepe••••••s desires, appetites, and insatiable lu••••es, no more than the doughters of Danaus can fyl their bottomles tubbes. Is it not better therfore to chaūge this life, to leue this straunge countre and god where is all excellencye of honoures, aboundance of all good thinges, where perpetuall plesures shal euer be in thy right hand euē to the ende. Where thy diuinitie shalbe sene, loued, & re∣serued for euer. Death of it selfe

in dede is somewhat formidable, and the way to death, as saith the Philosopher, paynful. Yet if we consider the premisses, and y^e deth is nothing elles but a gate, wher by mē do enter into lyfe, we shall see it amiable, and moch to be em∣braced. I maruayle what euil spi rite hath so blinded and ve witched the myndes of men, and made thē madde so shamefullye dotinge: Forasmuch as they can persmade them selfes to be best here to lyue still in these rotten tentes, open to all sharpe wyndes and bytter stor mes: In these ruinous houses, in these stinkyng prisones, I meane our bodies, and to hate death as it were a venemous & poison ser∣pent: seynge it is so frendlye a thinge inferring a great sea of cō modities & pleasures: seing it is, & only it, the finisher of our filthy

and painful emprisonment: a con¦summation of our laboures and greuous warres, and arriuyng at the safe haue, nan ende of oure peregrynacyon: a leynge away of an heuy bourdē: a terminariō of all sicknes: an euasion of all daungers: a rerourne into oure countre: an entrance into glow. If we be wyse, let vs be well con∣tent to dye, and cherefully gyue a fayrewell to this myserable worlde, continuallye vnquieted with troubles, and troubled with vnquietnes, subiecte to sundrye euyls, and the false illusiones of vayne fortune. For truly it hath moch more gall, than hony: moch more bytternes, than swetenes. The which thing is wel signified by this wyttye fable of Homere. Iupiter (sayth he) syttynge in he uen and hauynge before hym. ii.

great tōnes, y^e one of felicytie the other of myserie, agaynst a lytle sponefull of happines, powrethe out a greate ladlefull of vnhap. Meanynge therby that fortune and misfortune amonge men do not egally part the stayke. Eschi∣••us recontyng with him selfe, the continuall tossyng and tormoy∣••ing of mens bodies and myndes ••ryeth out after this sorte: Oh howe vniust be those men, howe folyshe that hate death, seinge it is a temedy moost present for all euyls, and the chefest expeller of al anxieties. Many of y^e infidels for this cause, thought death of al thynges most to be desyred, as it doth appere by the notable hi∣story of Cleobis and Bito, by the maner of y^e Chraciās, by the Epi grams of Crates, and suche lyke thinges. How much more ought

the same to be embraced of vs, whiche be well assured by holye scripture of the immortalitie of the soule, of a better lyfe to come, ad that death is none other, but a very enteraunce into that lyfe whiche is true parmanente, and constante? Let the wycked Sa∣duceans whyche denye the resur∣rection of the flesshe take heuely their deathe. For they looke for none other lyfe after this. Lette vs whyche be sure, that oure bo∣dies shall aryse agayne, freshlye renewed, esteme deathe as a thynge mooste pleasaunte. Let those whyche haue hadde no seole maister but Aristotle, that affir∣meth death of all terrible thinges to be mooste terrible, feare death. Let vs whiche haue learned of saynte Paule, that to dye is a gayne: That whether we lyue o••

dye, we be of the lorde. And that Christ hath dyed, that he myghte be rular bothe ouer the quycke, & the deade. Hartely say with Da∣uyd: Delyuer o lorde, deliuer our soules oute of pryson, that they maye confesse thy name. Besydes a thousande incomniodities and displeasures of this presente sly∣perie lyfe. This doth also accede, that oure synnes dayly renewed, augmented, and encreased, we more and more prouoke the lorde to ire. And the innocencye of lyfe (yf we haue anye: rather than the whyche shoulde decaye, saint Paule desyred to dye, better say∣eth he, it is for me to dye, then a∣nye man shoulde euacuate my glorye) is hoorely indaungered. Therefore lette vs not loue the worlde (for in deede it wyll not loue vs verye muche yf wee

be true chrystians) neyther the thinges that be therin or elles the charitie of the father cā not abide in vs. For al thinges in the world (whiche is holy sette in malyce) be other concupiscency of y^e flesh, concupiscēcy of the eyes, or pride, of lyfe. To conclude, vf that deth were onely an abolysher of world¦ly displeasures, it were a thinge not vtterly to be abhorred. But for as moche as with worldly mi¦series, it putteth away those that be spirituall, and further leadeth vs to eternall blessednes, whye shulde we not moche wyssh for it, couette and desire it? Curtius & the two Decii of rome, affectinge the vaine glory of the world, vo∣wed them selues (no man cōmaun dynge) willyngly to deathe. Ind shall we christians, whereby we may attayne to the true and hea∣uenly

glory (god commaunding and calling vs dye impaciently? or shall we rather tolowynge the example of saint Paule, wysshe for the dissolution of our bodies, and to be with Christ? or of Cato which was wont to say: Oh that happy and pleasaunt daye whan it shal be my chaunce to leaue the colluuion of this lowsy worlde, and come to their companye that inhabite the heauēs. What thing in the worlde is of suche excellen∣cy that it may iustly so allure you being a wyse (and as I take you) a faythfull man, that you shulde be loth to leaue it? Riches? Incer tain false, and vayn, the vse wher of is vanitie, whiche shal not pro fyt you in the daye of obduccion and vengeance: to be short, verye smoke Frindes? vntrusty, dissem blers, fooles, inwhom is no helth

euery man is is an hiporrite, and wycked, and euerye mouth hath spoken foolysshenes. Parentes? you shall haue a father in hea∣uen whyche louethe and tende∣teth you more than these earthly parentes doo. Wyte, brethren, and thyldren? you shall dwell with youre brother Christe that loueth and careth for you, moche more than all those care, whiche hathe spente, not his moneye or other externe thynges for youre sake: but his mooste precyouse bloude. So muche hathe he e∣stemed you: so vehementelye hath he loued you before the be∣gyunynge of the worlde, yea, and louethe you styll. Pleasures? you shall haue the presence of God, whyche so farre passethe all other pleasures as the bright∣nes of the sonne excellethe the

lyghte of a talowe candell. Ho∣noures? Mayne, and inconstant: For all thyngrs here is vanitie. Youre bodye? A corruptible ••rysonne, whyche aburdenethe ••he soule, and depressethe the ense musynge on many thinges. Frome the whyche prysonne, the oule beynge the verye man it elfe (for the bodye is but a case) ••esprethe more to be delyuered han the prysonners frome their ••nprysonmente, and chaynes. And as feruentlye couytethe ar∣••esse vnto god, as the chaufed ••atte, boylynge with heate, desi∣••eth the swete flowynge water. ••oure countrye? A straunge ••ountry: for so longe as we lyue ••ere we be straunge freme Christe, here we haue no cytye ••ermanente, but looke for one

that is to come. Here we be aliāt•• (as Dauyd sayd) none otherwis•• than was all oure forefathers, a•• biding in the reigne of the tyran•• the deuyll, that is to saye in the worlde beset with a thousand en•• mies. Fyrst the foule crokyd ser∣pent hym selfe, a fur of and nygh¦oy foyns, and strokes, with al•• kyndes of weapōs, neuer ceasseth endeuouringe to oppugne vs. The worlde disquieteth vs, and laboureth styll to subuerte vs? The flessh, as moch as lyethe in hym, couardly betrayeth vs, and aideth busyly the foresayd enem•• es. No we pouerty, no we riches, and care of thinges gotten, mo•• lest vs nyght and day: with ho•• many greuous siknesses, be m•••• bodies vered, what iniuriesscla•• ders, despites, doo vsually greue vs: No we we muste prepare out selues

to fight with auarice and vuclen lines, now with ire ambition and other carnall vices. To be short, the mynde of man is besette with so many enemyes, that scante he can be able to resyst. Yf auarice be prostrate, vnlaufull, lust offe∣reth vs battaile. If lust be subdu¦ed, ambition draweth his swerde. If ambition be caste downe, ••ire prouoketh vs: pryde settethe in his foote: drōkennes approcheth enuy breaketh concorde: emula∣tion cutteth amitie away. I wyll not speake of desperation, of the deaffe beating of consciences, of the furies of the mynd, wyth such others, whiche with horrible en∣forcementes furiously assayle in∣numecable: For what shulde I fyght with the monster Hidra? who can number the sandes in the sea? or the starres fyxed in the

Hygh heauens? whiche I thinke passe not muche the number of mens enemies. Seynge therfore that man dayly suffereth so ma∣ny persecutions and daungers, shulde we desyre to stande styll in the myddes of oure ennemies a∣monge so many sharpe swerdes, or shall we couit by death quick∣ly to flye to chrisse our defender and helper? Specially seing that Christ him selfe instrurteth vs & saith: Truely truely I say vnto you, that you shall wepe and la∣ment, the worlde shall reioyce. You shalde sory but this sorow of yours shalbe turned into glad¦nes. Who wyl not be desyrouse to want heuines, and to enioy perfit gladnes: whan this sorowe shal•• be tourned into gladnes he decla reth saieng. I wyl se you agayne & your hartes shalbe merye, and

this mirth shal no man take from you. Therefore seynge that to se Christe, is to be gladde, and that we shall not be gladde in dede to suche tyme as we shall se hym: what blindnes or rather madnes is it here to delite in paine, teares & pēsifenes, & not rather court to Come vnto y^e ioy which no mā shal cake from vs? Let vs play y^e wise men, and be glad at the vocation of god, to leaue this painful pere grination, to depart frō this labo ••inth, and be transferred to our rountry, and to our most louyng fathers house: where is no sick∣nes, no sorowes, no werines, no hunger, no colde, no laboure, no ••nournynge, no ieoperdies, no e∣nemitie, no care, to be shorte, no aduersytye at all: but moche tranquillite, pleasure that shall euer endure, and depe quietnes:

where we shall haue for false ri∣ches, true inheritaunce, for dissem¦blynge fryndes, Abraham, Isaac the blessed virgin Mary, Peter, Paule, and the aungels of god, whiche (as the prouerbe is) shall euer loue. Whose faythfulnes, and loue shall neuer be chaun∣ged from vs: who consyderinge these thinges, wyl not saye with the prophete, that the daye of death, is better than the daye of byrth? who will not confesse that he whyche dyeth in the lorde, ma∣keth the permutatiō of Glaucus and Diomedes, that is to say, re∣ceaueth for brasse, syluer, and for coper, pure beaten golde.

BUt paraduenture you wyll say vnto me, syr as for this worlde, how so euer it be, I know it, and of his good thynges I am

a partaker, but whether I shall go hense, yet I knowe not, ne what I shall haue after this lyfe Therfore to leaue a certainte for a thinge incertayne, howe shulde I be but sory? Herkē then I pray ••ou and gyue eare a lytle, and I shall declare vnto you by gods ••nfallible worde, bothe whether ••ou shall go hense, and what you shall haue after this lyfe. The bo ••ye (saith Ecclesiastes) shall re∣turne to the earth, frome whense ••t came, and the soule to god whi∣••he gaue it. The soules of iuste men be in the handes of god, and ••he torment of death shall not ••ouche them. Many mansions ••aith Christ be in the house of my ••ather, yf it were otherwise I ••olde haue tolde you: I go to ••repare a place for you, and yf I ••o to prepare a place for you, I

wyl againe come and take you to my selfe, that you may be, where I am: Truste therefore and you shalbe sure by this promyse, to come thither where christ is. Eue∣ry man that heareth the worde of Chritie and beleueth in him that sent him, hath lyfe euerlastyuge: He commeth not into iudgement but passeth from deathe to lyfe. We knowe (sayth Paule) that yf the earthly house of this oure ha bitatiō be dissolued, we shal haue a buyldyng of God, an house not made with mans handes but e∣uerlastynge in heauen. That dwellynge doutles shall happen to all faythfull, whyche Christe of his greate mercy promised to the these, with these most comfor∣table wordes: This daye thou shalt be w^t me in paradise. Ther∣fore seyng it is so, that the soules

of iuste, and faithfull men, be in the hādes of god (as you be now assured by scripture) where the torment of death shall not touche them: seyng christ hath prepared a place for them, and that they shal dwel euē there as christ him selfe dwellyth. Seynge that we shal haue after the dissolution of these our earthly bodies, an euer∣lastyng mansiō in heauen, Dout no more whether you shall go af∣ter this lyfe, but be redy, repente, and beleue, and you shall enter ac¦companied of the v. wise virgins into the ioyous mariage mentio∣ned in Matthew. What the faith∣ful shal haue after this lyfe, saint Paule in the syrst to the Corinthi∣ans and second chapiter, shal suf∣ficiently declare. The eye (sayeth 〈◊〉〈◊〉) hathe not seene, the eare hathe not harde, neyther the

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

harte of man hath thought, the excellencye of the good thinges that god hathe prepared of them that loue hym. Agayne to the Romaynes. The passions, trou∣bles, and affliccios we suffer here be not worthy of the glory which shalbe reueled in vs in the tyme to come: Thus saynt Paule whi∣che was rapt into the thyrde hea∣uen, and sawe secretes whiche a man maye not laufullye speake, hath taught you what the soules of good men shall enioye after this lyfe: That is glorie, & suche excellencye of pleasures, as the senses and wytte of man can not comprehende. But yf saint Paul had spoken no thyng of the mat∣ter, yet a reasonable man myghte partly conceiue the great and in∣uisible thinges, that good men shall possesse in the other lyfe, of

these present thinges little and visible. For as moche as our vile and cortuptible bodies, by the be nignitie of god, receaue so many commodities, benefites, and plea sures, of the heauens, the earthe, and the sea: of the light, & darke∣nes, of heat, and cold, of the raine wyndes, and dewe: of byrdes bea¦stes, and fyshes, of herbes, plants and trees of the earth: to be short of the ministerie of all creatures, seruynge vs successiuely in theyr due tymes, wherby they may alle uiate our werines. What howe great, & innumerable shall those be whiche he hath prepared for those that loue him in the heauē∣ly countrye, where we shal se him face to face? Yf he do so moche & so greate thinges for vs beinge in prison, what shall he do for vs in the palace? Seinge that the

workes of god be so greate and innumerable, wonderouse, and delectable, whiche the good and the euyll receyue indifferentlyee how great shall those be whiche the good shal receiue being alone Seinge that he perfourmethe so moche for his frindes and his ene∣mies yet beinge to gether: what shall he do for his fredes seperate∣ly? seyng y^t he comforteth vsso moche in the day of teares, howe moche shall he comforte vs in the day of mariage? Seinge that the pryson conteyneth such thynges, what maner of thinges shall our countrey conteyne. The eye (as it is saide before) hathe not sene, the eare hathe not harde, nor the harte of man can thynke the excel lencye of those thynges, whyche god hath prepared for his fryn∣des, accordynge to the great mul∣titude

of his magnificencye, 〈◊〉〈◊〉 the multitude of his pleasaunt∣nes, whiche he hath layde vp for them that feare him. Therfore let vs not doute whether we shal go neyther what we shall haue (be∣ynge faythful) in the other world. For as muche as we may certain dye knowe, not by scripture onely but also by the leadynge of na∣turall reasonne. All suche doubt put awaye, desyre we mooste hatrelye and feruently accesse to those chynges whyche God hath prepared for his fryndes, mu∣synge nowe and than some such godlye meditatione as is this, whiche saynte Augustine hathe in his Soliloquiis.

The harte desyrythe not so moche (o lord) the welles of swete water, as my soule desyrethe

to be with y^e. My soule hath sore thirsted the o lord the wel of life) oh whan shal I come and appere before thy gloriouse face? o well of lyfe, and vayne of lyuyng wa∣ters, whan, whan shall I come from the earth, deferte withoute waye, wylde and waterish, vnto the waters of thy swetenes? that I maye se thy vertue, and satisfy my thyrste, withe the waters of thy mercy. I am a thirst (o lorde) and thou arte the well of lyfe. Fil me with thy waters I besech the. I doo thyrst for the (o lorde) the lyuynge god, whan shal I come and appere before thy face? shall I euer se that day, that daye, I meane of pleasuntnes and myrth that day, whiche the lorde hathe made, that we myght be glad and mery in it? o day most bright fayre, caulme, voide of all stor∣mes,

tempestes, and troublesome wyndes, hauynge no euented nor fallyng downe of the sonne: in y^e whych I shal heare the voice of praise y^e voice of exultatiō, & con∣tessiō. In the whych day I shall heare, enter into y^e ioy of thy lord thy god, where be great inscruta¦ble & merueylouse thynges, wher¦of there is no number. Enter in∣to ioye, without heuines, into ioy whiche conteyneth eternall glad∣nes. Where shalbe al good thin∣ges and no eyul, where a mā shal haue what he wyll and nothynge that he wyl not, where lyfe shalbe lyuelyke, swete, amiable, where shalbe no ennemie impugnynge vs, but safe securitie, sure tran∣quyllite, quiete iucundite plea∣sant felicitie, happy eternite, eter∣nall blessednes, and the blessed trinite, of the trinite the vnite, of

the vnytye, the dette, of the blesse fruitione. O ioye aboue all ioy∣es, O ioye passynge all other t•• O ioye hesydes the whiche there is no ioye. Whan shall, I enter that I may se my lorde that dwel leth in the, and the greate vistone what is it that lettethe me so longe: alasse howe longe shall it be sayde to me, where is thy god and where is thyne expectation•• arte not thou o lorde God? we looke for Iesus christe whiche shall retourme the bodies of our humilitie, and conforme them to hys. Whan shall he retourne frome the maryage that he maye leade vs to hys mariage? come o lorde, and tarye not, come swere Iesu come and visite vs in peace come and brynge vs frome prison that we may be glad before the with perfyt hartes, come whiche

arte desyred of all nations, she we thy face & we shalbe saued, come my owne lyght, my redemer, and brynge my soule from prison that it maye confesse thy name howe longe shall I poore mretche, be toste in the floudes of my morta∣lite, crypeng to the o lord and thou hearest me not? heare my crye I befech the from this troublesome sea, and brynge me to the porte of felicite. Oh happy be they why∣che haue passyd the daungers of thys Ieopatdouse sea, and haue attaynyd to the, O su∣reste hauen. Dappye thrise hap∣pye be they whiche haue passyd from the sea, to the bankes from hany sshment, to theyr countrey, frome prysonne to the heauenlye palace. Where they reioyce with cōtinual quietnes that they haue soughte by manye tribulations.

O happye and happye agayn•• whiche are eased of the butden o•• theyr euyls and beinge suer of un∣marcessible glorie, inhabite the kyngdome of comlynes. O euer∣lastynge kyngdome. O kynge∣dom of al worldes, where is light that neuer faylethe, and the peace of god that passeth all sense. In the whiche peace the sowles of saintes do rest, where euerlasting merines couerith their heades, with ioye and exultation. Where sorowe and moorning can haue no place. Oh howe gloriouse is thy kyngdome good lorde in the whyche thy sayntes do raygne, clothyd with lyght as it were 〈◊〉〈◊〉 a garmente, hauynge on their heades crownes of preciouse sto∣nes. O kyngdome of euerlasting blessednes, where as thou o lorde the hope of sayntes, and diademe

of glorye arte loked vpon of thy holy ones, face to face, makynge them glad on euerye syde, in thy peace that passeth al sense. There is toye withoute ende, gladnes, withoute sadnes, health, without sycknes, myrthe, without sorowe, ••ay without laboure, lyght with¦out darkenes, lyfe, without deth, all good thynges, without al euil thynges, where youth neuer wax ••th olde, where lyfe hathe none ••nde, where beautye neuer vay∣deth, where loue is neuer colde, where ioye doth neuer decrease, where sorowe is neuer felt, where waylynge is neuer harde, where no euyll is fearyd, for there the hyest felicite is possessed: That is to saye euer to se thy face o lorde of powers. Therefore happy be they which haue alredy atteyned vnto such iopes. Unhappy be we

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

for as moche as we do yet trauell in a straung country as banished men, suspyryng vnto the, beyng the porte of the sea. O country, o our swete countrey a farre of we loke towardes the, from this vn∣quiet oceane we do salute y^e, with teares we desyre and sue to come to the. O Christe god of god, the hope of man••ynde, our refuge, & vertue, whose lyght a farre of a∣monge the darke clowdes, ouer the stormy seas, as the beame of a starre, of the sea, doth irradiate oure eyes that we maye be ditec∣ted to the safe hauen. Gouerne our shyppe wyth thy ryght hand and wyth the sterne of thy crosse, leaste we perisshe in the floudes, leaste the tempestes of the sea drowne vs, least the depth suppe vs vp, wyth the hooke of thy crosse, drawe vs vnto the

from this tempestuouse sea ours onelye comforte, whome we do se a farre of as the mornyng starre, and the sonne of iustice, with our eyes scante able to wepe anye lenger. Unto the standyng vpon the banke and lokynge for vs, we thy redemed, we thy bantshed men, whome thou haste boughte agayne wyth thy precyouse bloude, do crye. Thou o lorde of healthe, hope of all costes of the earthe, a farre of and in the sea. We do wauer in the troublous sourges, thou mooste bountifull lorde beholde oure ieopardyes, saue vs swete lord for thy names sake, graunte vs that we maye so kepe a meane betwyxte Scyl∣la and Charyboys, that we maye eschewe both the daungets and happely•• come to the porte,

oure shyppe, and oure marcha•••• dyse sate. Let vs I say now and than (all hate of death excluded) muse some suche godly meditati∣on, earnestlye desyrynge of God not teporally to lyue, but to dye, not to continue here in banyssh∣ment among our enemies, but to be delyuered and dwell in oure country with christ, not to endure here in these daūgerouse warres, but through death to come vnto peace moost pleasaunte. yet pat∣aduenture one scruple is lefte be∣hynd that trobleth your cōscience and suffereth not your mynde as yet to be quiet. You wyll say vn∣to me: Syr I remember, that a∣monge many thynges, I harde you say that the soules of iust me be in the handes of god, and the tormente of death shall not touch thē. I am not iust, no not so much

as a dreame or a shadow of a iust mā,but rather a syuner most mise rable, which haue accustomedeu•• from my yong age, to heape vice vpon vice, and with detestable transgression, continually to ex∣asperate my lorde god. Wherfore the iudgemente of scripture and not without a cause, troublethmy conscience, feareth it, condemneth it, and pulleth it in peeces. All of∣fenses saith he shalbe gathered to gether, And all those that worke iniquitie, they shall be sente into aforuace of fyer, where shall be mourninge and gnasshinge of teath. Agayne, they whiche haue done well, shall go into euerla∣stinge lyfe, they that haue done ••uyll into euerlastynge fyer: Ne∣ther aduouterers, fornicatours, tobbers, conitous persons, nor ••orshyppers of ymages, with

suche others shall snheryte the kyngedome of god. This is the sentence of Goddes worde, this repellyth me from his kingdome and frome paradise, whereof you made-mentyon, thys maketh me afrayde and wyth shame vtterly puttethe me backe, this confoun dethe me, and chasy the me cleane awaye. Doutelesse you do•• ve∣rye well, in that you confesse youre owne vncleannes. for yf that anye of vs shulde saye that we haue not offended, we shoulde deceyue our selues. All men haue swarued, and are made unprofua¦ble, neither is there any that doth good, no not one. We haue wan∣dered verelye all of vs, as it were shepe euerye one after his owne waye. Beynge seruauntes vnpro¦fitable, and by nature the chyl∣dren of wroth, neyther is any m••

good, god onely excepte. Where∣fore in his sight no man shalbe a∣ble to iu••tify him selfe, nor yet to abyde hym yf he obserue our im∣quities: for in his syghte the ve∣ry starres be not cleane, but what than, shall we beynge broughte to this i••rait, cowardly dispaire? God forbyd. Well, what shall we do? Whether shall we flye? Where is our refuge? Let vs flye vnto chryste, as vnto a suer sanctuary, safe refuge, and puissant defender Unto christe? Howe dare we be so bolde? Whose preceptes we haue neuer obeyed, whose lawes we haue seldome, or neuer kepte, whome we haue disdayned to loue agayne, not withstandynge that he hathe euer bene oure lo∣uer mooste faithfull and true? He beynge full of mercye, cal∣lethe vs vnto hym of hys

owne accorde. Come hyther to me (saithe he) all you that laboure, and be loden with synne, and I shall ref••esshe you. Be we bolde therfore to sue to his mercy, and of his holye oracles whiche are wrytten for our consolatione and learnyng, let vs require comfort. for they (suche is the vertue of them) can easely erecte mens min¦destand quiet troubled conscien∣ces they as moost hoolesome me∣dicines shall gyue vs presente health. They shal pronounce mer¦cye to the penitent synner, and to the captyues pardon. They shall declare vs to be no more vnder the rigor of the lawe, but vnder grace and mercy: They shal teach vs that god is pacyfyed and that oure syns be forgyuen vs for his sons sake. You be frely iustified (sayth Paule) by grace throughe

the redemption that is in Iesu Christ, whome god hath set forth to be y^e optainer of mercy through faith in his bloude, to declare his righteousnes for the remission of synnes, that are gone before in the suffraunce of god, to declare his rightuousnes in this tyme, that he maye be righteouse, and the iustifier of hym whiche is of y^e faith of Iesus christ. By grace (as he saith to the Ephesians) we be saued throughe faith, and that not of oure selfes, it is the gyft of god, and that not of our workes, lest any man shulde glory. Wher¦fore seyng it is so that we be frely justified by faith in Christ Iesu we shall haue no iust cause to dis∣payre, but rather to be at peace w^t god through christ, by whome we haue entraūce into this grace wherin we do stande, yea and to

glory in the hope of the sonnes of god. Scrypture saith not, happy are those that synne not, but hap∣py whose imquities are forgyuen. Yea and to hym whiche worketh not yet beleuynge in him that iu∣styfyeth the wycked, fayth is im∣puted to him for iustice, according to the purpose of y^e grace of god. Doutles yf that our iustificatid shulde depende of the innocencye of our owne lyues, we shulde pe∣rish how many so euer we be. But seynge that god whych is riche in mercy, for the great loue y^e he hath loued vs with whā me were dead by synne, and hath quickened vs with christe, and that not of oure deseruing, left any man shuld glo¦tye, but by the mere grace of god, purchased by the bloude of christ whyche is made our redemption

••ure ius••••yce, our prudencye, and anctificatyon, why shuld we not peynge penytente and faythfull, ••ayenge oure synnes vpon hys backe, whiche hath taken awaye ••ure diseases, and hathe caryed with hym oure infirmities, and further puttynge him in remem∣braunce of his promyse made to synners, both by hys prophetes, and his apostles, holdely callyng his mercye for his sonnes sake? Specyally considering that he is moche more prone of his owne na¦ture to forgyue, than we be to aske forgeuenes. Yea & bycause that you do partelye mystruste him, me thinke I shuld heatehun being somwhat angry swetely ex¦postulate w^e the after this sorte.

What nowe my ••ere chylde? why ceaseth not thy spirite at the laste to be afflicted? Who

doeste thou thynke that I 〈◊〉〈◊〉 Phalaris the tyraunt, Manlius Saleuch{us}, or some cruel S••ith or elles of mercies the rather and of all consolation the god, long sufferyng, and of muche mercye•• art not thou taught by my sonne Iesu, to call me thy father? haue not I promised that I wolde be thy father by my prophet Hierel my, and thou shuldest be my son? why doest thou not therfore aske me forgyuenes well hopinge for pardō? who is it of you although you be euyll, that wyl not forgiue his sonne, forthynkynge his fau∣tes, being supplyant desiring par¦don, and promisyng amendment notwithstandyng that he hathe prouoked him to angre an hun∣dreth tymes? And thynkest thou that I whiche am the father of mercies, of whome all fatherly

nes in heuen and earth is named, which possesse the ryches of good nes, patience, & longanimite, not to be redy to forgyue my chyldrē truly repentinge? Be of good comforte, my chylde, be of good comfort, mistrusryng not my mer¦cy •• hyche surpasseth not onelye mans mercy how greate so euer it be, but all my owne workes al∣so. Iudgement withoute mercye shall they feale, whose hartes be obdutate, hardened, and will not resent, whiche delyte styll in their syns, and will neuer leaue their wyckednes, which contemne my worde and trust me not. frō the in dede health must nedes be fur away. But as for the, repent and the kyngdome of heauen shall drawe nyghe, trust and thy fayth shall saue the. for as Moyses hath exalted a serpē•• in the desert,

so hath my sōne ben exalted, tha•• euery mā beleuyng in hym might be saued, and haue lyfe euerla stynge I wolde haue all men ••a∣be sauyd, and no man to peryssh, my fashyon is euer to retreate, thynkynge lest he perishe vtterly whych is abiect. It is not my w•••••• (beleue me) that one of these my¦lytle ones be cast away. Whome I haue euer loued so well that I wolde vouchesafe to gyue my on¦ly sonne for them. But thy trespa∣ces be greate wherfore thou arte not lyghtly perswadyd to truste in my mercy. Chryste Iesu came into the worlde to saue synnets.He is thyne aduocate, and not for thyne only, but for the synnes of the hole world, he came to call transgressours, not the iust, & to saue that which waslost. I knew

〈◊〉〈◊〉 thou an offender shuldest offēd,and as a transgressor I called the from thy mothers wombe: yet for my names sake wyll I make my fury farre of: thy good workes be of no suche perfeccione, that they may be able to saue the, nor thine euyll workes (so that thou repent with hope of mercy can hurle the into y^e helly fyer. for I am I am which put away thine iniquities for myne owne sake and thy syns wyll not I remember. I am dere sonne I am that puttethe awaye thy lynnes for my selfe, for my selfe, and wyll gyue my glorye to none other. Suppose thy synnes be as redde as scarlette, they shall be made as whyte as snowe. Whyche I haue scatte∣red as clowdes, and as mystes haue dyspearsed them: Tourne to me I say, for I haue redemed

the. I haue redemed the whiche haue pitie of all men, and for re∣pentaunce wynke at mens syns.I wold thou shuldest know, that I thy lorde god am meke and gē∣tle,nether can I turne my face from the so that thou wilt return to me. It is commonly saide, that if a man dimisse his wyfe, and she departinge, marieth an other hus¦bande, shall he returne to hyr any more? shall not she be as a pollu∣ted and a defiled woman? thou haste committed fornication with many louers, yet for all that, am I rede to returne to the so that thou wylt retourne to me. Such is my facilite, so gētle I am, such is my benignite, so greate is my mercy. whyche thy most louyng brother and aduocate christ, that wasshed the from thy syns in his bloude hathe purchased continu∣ally

prayenge for the Hast thou not herde how merciful I shewed my selfe to Dauid, to the Niniui∣••••s and Achab, to Magdalen, to the thefe, & others innumerable? why doest thou not open the ex∣amples of thē, as a table or glasse wherein thou mayest well learne, howe exorable I am, howe redye and wyllyng to forgiue? Consy∣der with thy selfe howe heynous ••••utes I haue pardoned them, theft adultrye, murder, idolatrye,and what not? Go to therfore be 〈◊〉〈◊〉 good chere, lyft vp thine eyes mistrust me no lēger, turne to me and thou shalt be sauyde. Com∣mende thy spirite into my handes and the prince of this world shall haue nothyng to do with the. for by me, the lorde of trueth thou art truely redemyd. Who hearynge these wordes of hys heauenly fa∣ther

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

(as they be his wordes in dede) so swetly alluringe hym, so earnestly confortyng hym, so plea¦sauntly drawynge hym, to hym selfe, wyll any more doute of his mercy? Dispaire you not vtter∣lye (dere frende) nor yet be you sor∣rowfull for anye thynge. But if youre false ennemie the deuy••••, approche obiectynge against you the multytude and greuousnes of your synnes, turne you to g•••• and say vnto hym. Curne a•••••• thy face from my syns good l•••• and looke on the face of thy 〈◊〉〈◊〉 Iesu. Thy syns saithe your ene∣mie in number passe the sandes of the sea. Answere. The mercye of god is moch more plenteouss. How canst thou hope for the ••••∣warde of iustice, beinge all toge∣ther vniuste? Christ Iesu is ••y iustice. Shalt thou beyng co••e∣red

with synnes, entre 〈◊〉〈◊〉 teste with Peter and Paule? Na but with the thefe, which hardem the ••••sse, this day thou shalt be with me in paradise. Howe haste thou this trust, whiche neuer d••••veste good? I haue a good lorde, an ex¦orable iudge, and a gratious ad∣meare. Thou shalt be drawen to hell. My heade is in heauen all ••••dy, & from it the inferiour mem¦bers cā not be seueryd: thou shalt be dāned, y^e art a fals accuser, no ••••dge, a dāned spirit, no cōdener. Many legiōs of deuyls do wait for thy soule. I shuld despaire in ••ede yf I had not a defe••er, whi∣che hath ouercōmed your tirāny. God is vniust if he geue for euill ••••des euerlasting life. He is iuste ••kepeth his promise, & I haue al∣redy appelid frō his iustice to his mercy. Thou doest flatter thy self

with v••me hope. The trueth 〈◊〉〈◊〉 not lye. To make false promissi•• belongeth vnto the. what tho•• leauest here thou seest, but wh•••• thou shalte haue thou seeste not. Thynges which are sene are 〈◊〉〈◊〉 por••ll, but thinges which are 〈◊〉〈◊〉 sene are eternal. Thou goest 〈◊〉〈◊〉 loden with euyll d••des, and ••••••∣ked of al good workes. I shalbe syre god to eronerate me of myne euyls, & couer me with his good∣nes. God heareth no synners, yet be heareth them that repent, and for synners be dyed. Thy rep••••∣taunce is to late. It was not 〈◊〉〈◊〉 late for the thefe. The thefe ha•• a stedfast faithe, thyne is w•••••• tynge. I shall desyre god that 〈◊〉〈◊〉 wyl encrease my fayth. Thou ••••••∣est falsly persuade thy self to fi•••• god mercyfull, whych punysheth the wyth paynes after this sorte

herein he playeth the parte of a gentle phisrcion. why wolde he ••hat deathe shulde be so bitter? he is the lorde, he wylleth nothynge but that which is good. And why shuld I a seruaunt vnprofitable ufuse to suffer that, which y^e lord ••fglorie hath suffered. It is a mi¦serable thynge to dye. Blessyd be the deade that dye in the lorde. But the death of synners is most wretched. He is no lenger a syn∣ner whiche hath acknowledged his faute, wyth repentaunce and hope of mercy. Thou shalt leaue this worlde. I shall go from pain full banyshment, into my coūtre. Looke what an heape of good thynges thou leauest behynd the yet a greate deale more euyll. Thou leaueste thy ryches, they be the worldes. I doo carye all that is myne awaye wyth me.

What canst thou carye with the thou hast nothinge that is goode that is truly mine own that christ hath frely forgyuen me. Thou muste forsake thy wyfe and thy chyldren. They be the lordes, I do commende them to hym. It is a harde thinge to be drawen from thy derelye beloued. They shall shortly folow me: thou art pluckt from thy pleasaunt frendes. I haste to frendes more pleasaunt. Thus thou arte taught not to gyue place to the deuyll endeuou¦rynge to ouerthrow the, but bold¦ly to repell euerye darte that he can hurle at the. Neither let the care for thy frendes, wyfe, and chyldren, trouble the, mistrusting not, but god shall prouyde as wel for them, and peraduēture better in thyne absence, than he dyd•••• in thy lyfe tyme: for thou muste

consyder that thyne owne power hath not all this while susteyned the, or thē, and procured thinges necessary: but god in whome we lyue moue and be, hath done it. God whiche fedeth nourishethe, and saueth both man and beaste, whyche ryally clotheth the grasse in the feylde, couerethe the hea∣uens wyth cloudes, carethe for the byrdes of the ayer, and pre∣pareth meate for the very chycks of the rauens, shall moche more regarde thy frendes, beynge his people, confessynge hys name. Call to remembraunce how mer∣cyfully, he prouyded for the pore wydowe and hyr children, spoken of in the 4 chapter of the 4 booke of the kynges. There was a cer∣tayne prophet (saith he) one of thē that feared the lorde, he dyed, and

left his wife with his sons much•• indebted. The creditours after hys deathe, came to fette away•• the children as bondmen, for that theyr mother was nar able to pay their fathers debtes, but yet th•• lorde by his prophet Helyse, dy•• so encreace a pytcher of oyle this she hadde in store, that she had y•• noughe to sell for the payenge of hir dettes, and for the sussentan•• of hir and the children besydes.

Thus by the benignitie of God this poore woman with hir chyl∣dren was muche better prouyded for, after the death of hyr husbad (thoughe he were an holye man) than she was before. God is euen the same God is now that he war than, and can do as moche for christen men now in these dayes, as he coulde that for the I•••••••• And he doutles it thou feare him

wyll regarde thy wyfe chyldren, and fryndes, no lesse than he dyd the wyfe and chyldren of this pro phet. Na rather more, for as much as oure religion and professiō be more perfytte than theyrs was. Further call to remembraunce how that they many times which be lefte of their frindes riche, & in great honors, be after brought to pouerty ye & to y^e beggers staffe. On thother syde, y^e they whych be left pore & beggerly of their frin∣des, at y^e length come to grcatry, ches, auctorite, & honor. wherfore I do thynke as I haue said ofte, not I, but the prophet, that both tyches and pouerty come of god. And that men shal hauc (yet Iw•••• not unproue an houest prou••s••on for mens children) what as ••••••••al please god to giue the. Therfore romn••yrte them to god for they de

hys. And let them cast their 〈◊〉〈◊〉 an the lorde and he by hispromise shall nouryshe them.

ANd to you that be his fren∣des here to you I speake what meaneth this your heaui∣nes? Why do you sorowafter this fort? to what purpose do youfron ble your selfes with wepynges? why do ye, as it were in a maner draw into the law the wyl of god, with youre vniust complaintes? do ye thynke hym to be a mere matter of lamentynge, sorowing, and waylynge, bycause he is dely uered from daungers, to safetye, frome bondage to lybertye, from diseases te immorialite, frō earth¦ly thinges to heauenly, from men to the companye of goddes aun∣gelles? wherein hath he offended you, that you s•• enuy his lurky∣nes?

If ye do not enup, what ne∣des all these teares? I am sure if ye knew to what feliritie he is go inge, you wolde banket, and be merye, at the least yf ye loue his welthe. Christe sayde to hys disciples (whan they were sadde, for that he wolde depart) yf ye lo∣ued me you wolde be gladde, for as muche as I go to my father. wherein he declared, that we ought not to be sadde, but mery, at the departure of our frendes, from hense. What I praye you shal ye lose by his death, but that he shalbe out of your fyght, and that but for a tyme? neuertheles you may at al times in the mcane space, in youre myndes, and me∣moryes, se hym, talke with him, and embrace him. Morne nomore for hym, for he offerethe you no cause of moornynge. But yf ye

wylnedes morne, morne for your selfs, in that ye be not so nyghe the porte of oure swere countrey, flowynge with mylke and hony, as he is. This moorning is more fyt for the Scythyans, and such other barbarouse people, whiche knowe not the condition of faith∣full soules, than for you whyche knowe, or myghte all this whyle haue learned. Let them I praye you wepe and houle like dogges, let them cut their cares and noses as they were wonte to do, at the death of their frendes. Let vs be ioyfull and mery. Let Admetus Drpheus, and suche other infy∣deles morne at the deathe of their frendes, and require them againe of Proserpina. Lette not vs re∣quire our fryndes of god again, thoughe me myghte haue them, with the losse of theyr welth and

prospe∣rouse being. Were you not to be counted vuteasonable, and to youre frende no frendes, yf ye shoulde require hym to dyne or dwell with you, hauyng nothing in youre house but horsebreade, and stynkynge water, where he may go to a frende more faythful than you be, and haue at altimes all kyndes of deinties? and wyll you be counted reasonable, which wold by your wyls, let this your frynde, goynge to the house of his moste faithfull frende Christ, where he shall haue heauenlye deynties (in comparyson of the whyche, youre chere is worse than horsebreade and stynkynge water in dede) and meate of the holye aungels? Moorne no more for hym I saye, but be gladde that he beynge your frende shal attein to such felicite. What other thing

is it for vschristians, to morne at the death of our frendes, than to gyue an occasion to the infideles to reprehende, and accuse vs, for as moch as we do deny the thing in dede that we do professe with our mouthes. For in wordes we saye that the soule of man is im∣mortal, and that there is an other lyfe better than this. In our mor nynge we seme to shewe our sel∣nes to be of an other opinion.

What profitte is it I praye you to pronounce vertue in wordes, and in deedes to destroye the truthe? Saynt Paule dothe im∣proue and blame them whiche be heauy in the departure of their fryndes, sayenge: I wolde not haue you ignoraunt O brethern, as touchynge them that slepe. That ye be not sadde, as other that haue no hope. As who sayth

it belongethe to them to wep••, and be sory at the deathe of their frendes, whyche haue no hope of an other lyfe to come, and not to vs whyche beseue that oure soules be immortall, and that oure bodyes shall aryse agayne. Moorne no more for him therfore, but prepare and make redy youre selfes to folowe hym lyuyng vertuousely, for that ye knowe no daye nor houre.

No we to you againe my frend se that you be merye in god, and let not thys shorte afflyccion of your bodye, disquiet your mynde. But sause it rather, and make it plea∣saūt with the hope of euerlasting blyssednes. Reinembryinge that is you shalbe quickely delyue∣red from this sycknes, so you shal no more hereafter be subiect to a∣ny sorowes paines or pensifenes. It

that daye be, to the faithful? wha¦mens bodies made lyke to the bo¦dy of christ, shal inhabite the king dome whiche god hath prepated for those that feare him before the begynnyng of the world. 〈◊〉〈◊〉 here they shal haue ioy and euerlastin¦ge merines. Where as they being lyke to the aungels of god shall shyne as the sonne in the kynge∣dome of they? father. At the laste swere frende for as moche as I haue declared vnto you that all men muste dye, and whan it shall please god. Further that in dieng we do no other, but as all the sain¦tes, yea and Chrysle hym selfe hathe doone, wyth whom we shal ryse agayne. And that deathe is but a due repayenge of thynges that was for a tyme liberallye lente vs: to the earth our bodies, and oure soules to God, ours

moost bountifull father. That nothynge here is of such excellen∣cy, that it shoulde allure a wyse man, and hym that hopeth of an other lyfe to come, longe to tarye with it: that good men haue euer de••••red to dye, & to be with god. For as much as death is the ende of all myseries, the vanysher of al sorowes, and an entraunce into perpetuall blysse. Further in that I haue declared vnto you whe∣ther you shall go, and what you shal haue after this life. And that god mooste merryfully hath for∣gyuen you your synnes, for that you be repentaunt and faythfull. And y^e he wyl prouyde for yours yf they feare him, as wel or better than he dyd in your dayes. Fynal¦ly that this bodye of youres shall tise againe from the earth glori∣ousely in the laste daye throughe

his power that gaue him his firsh fashione: quiete your mynde, and prepare your selfe as dothe the swanne, with songe of harte and pleasure to dye, and to the accom¦plyshment of gods wyll, and all teare of death excluded. Thinke onely of immortalitie, beyng wil∣lyng and glad to depart heuse to god that calleth you. The whiche thynge as the seruauntes of god shulde alwayes he redy to doo, so at this tyme moost ready. For as moch as this miserable world, be sette with the horrible tempestes, stormes, and troublesome whorle wyndes of all kyndes of euyll, be gynneth to decaye. Moreouer as greuous thinges haue all redye chaunsed to nations, so more gre∣uouse thynges are to be loked for in that synne dayly encreaseth a∣mong men more and more, prou••

kynge the fust ire of god. Where sore, I cā not but thinke it a great game quickly to departet hense. If the postes of the house were pu∣••trfied and the tremblynge toufe shuld threaten ruyne to be at hād wolde you not being in health, de parte with all spede? Yf that a troublesome and stormy tempest wdenly risen on the sea shoulde threaten playne shypwrake and vrownynge of you and your com¦pany, wolde you not make haste to the porte: Lo, the world decai∣eth and the ende of thinges threa teneth playne fallynge downe. Ind shall not you giue thankes to god, and for your owne parte be gladde that you shall be dely∣uered in tyme, from suche ruines, plages, and tempestes as hange ouer the heades of men? Thynke swete freude, I beseche you, and

thynke againe, that 2o longe a•• we be here, we be very straūgers•• And that we ought cheifly to em∣brace that houre, whiche shall a∣poynt euery one of vs to his own house, and testore, vs delyuere•• from all suars of the worl••e, to paradise, and the heauenly king∣dome. Who beynge in a straunge country wyl not couyt to returne to his owne coūtry? Who sayling to wardes his frendes, will no•• couyt a quycke and prospcrouse wynde, that he may the rather em∣brace his welbeloued? we counte paradiseoure countre, the Patci arches to be oure parentes and frindes: why than doo we not fee uently desyre spdely to se the pa∣triarches and paradise? where a greate companye of our frendes loketh for vs and a wonderfull number of our parentes, brethren

and systers tarieth for vs? beyng suer of their immortalits and wis¦shynge that we had the same. At the syght and metyng of these, oh howe greate gladnes shall hap∣pen bothe to vs and them? Dome great pleasure of the heauenlye kyngdome, Withoute feare of deathe, and with the eternitie of lyfe. Dow hyghe and perpetuall ••elicite? there is the gloriouse cō∣pany of the apostles, there is the laudable number of the gladde prophyetes, there is thinumerable hoste of martires crowned, and triumphynge with the victorie of there sirifes and passiōs. There be the virgms whiche haue bro∣ken the concupiscencie of theyr flesshe, with the s••renght of conti∣nencye. There be the mercyiul en ioynge theire rewardes, whiche by fedynge the pore, and helping

the nedy haue wrought the wo∣kes of iustice, andkeping the co••∣maundeme••tes of god haue trā••∣ferred their erthly patrimonte•• into heauenly treasures, this t•• the ioyouse companie to this n•• earthly company is to be compa∣ted to him whiche hathe bought•• you a place in this company with the price of his bloude I do be∣take you. Committee your selfe to hys handes for he shall neuer fayle you. Fayre well.

Notes

• Regū. 14.
• Dapien. 7.
• Dapien.
• Genes. 3.
• Roman, 5.
• Esar. 45.
• Esai. 54.
• Phi. 3.
• Iob. 14.
• Eccle. 7.
• Math. 10.
• Droucr 10 Sapi. ••0.
• Ezechi. 30.
• Eccle. 12.
• Sapi. 3.
• Iohn. 14.
• ••0.5.
• 〈◊〉〈◊〉 Lord.
• Math. 1••
• Math 23
• 1 cor. 5.
• Ion. 1
• tom. 3
• ••ai. 59.
• Math 19
• ••ath. 11
• Rom. 3
• Ephe. 2.
• Rom. 5
• Rom ••
• Ep••e. 2.
• 1. Cor. 1
• Esal. 53.
• 〈◊〉〈◊〉 a•• te•• quod pul∣chrum.
• 1. Cor. 1.
• Math ••
• Hiere. 31.
• Ephe. 3
• Rom. 2
• Math 3
• Mat. 9.
• Ioh. 3.
• 1 Timo••. ••.
• Math. 18.
• 1 T••moth. 1
• 1 Ioh 1
• Mat. 9.
• ••sal 46.
• Eas••. 43
• Saps. 11.
• 2 par 36
• Hiert. ••
• Hir••. 3
• Esal. 45.