The contentes of thys booke The first is a letter which was wroten vnto the faythfull followers of Christes gospell. Also an other treatyse called the Myrrour or glasse to know thyself. Here vnto is added a propre instruction, teaching a man to dye gladly, and not to feare death.

The contentes of thys Booke .

¶ The first is a letter which was wroten vnto the faythfull followers of Christes Gospell .

¶ Also an other treatyse called the Myrrour or glasse to know thy selfe .

Here vnto is added a propre instruction , teaching a man to dye gladly , and not to feare death .

¶ Grace and peace from God the father throughe our Sauyour Christe Iesu , be with all them that loue the Lorde vnfaynedly . Amen .

IT can not bee expressed ( dearely beloued in the Lord ) what ioye & comfort it is to my harte to perceyue how the worde of God hath wrought and continually worketh among you : Iohn .ii. Ioan .xv. so that I finde no small numbre walkinge in the wayes of the Lord , according as hee gaue vs commaundement , Rom. xii . willinge that we should loue eche other , as hee loued vs. Nowe haue I experience of the faith which is in you , and can testifye that it is without simulacion : Ioan iii . that ye loue not in woord and tonge only , but in worke and veritie .

What can be more tryall of a faythfull hart , then to aduenture not onely to ayde and socoure by the meanes of other , ( whiche without daunger may not be admitted vnto vs ) but also personally to visite the poore oppressed and see that nothing bee lackinge vnto them , but that they haue both ghostly comfort and bodely sustenaunce , notwithstandynge the strayte Inhibicion and terrible manacinge of these worldly rulers : euen ready too abyde the extreme yeopardies that tyraunts can imagine .

This is an euidence , that you haue prepared youre selues too the crosse of Chryste , accordynge vntoo the councell of the Wyse man whiche sayeth : my Sonne , when thou shalt entre in to the waye of the Lorde , prepare thy selfe vnto tribulation . This is an euidence that yee haue caste your accomptes , and haue wherwith to finish the Towre which ye haue begonne to buylde . And I doute not but that hee whiche hath begonne to woorke in you , Luc . xiiii . Phil . i . shall for his glorie accomplishe the same , euen vnto the comming of the Lord , which shal giue vnto euery man accordinge too hys deedes .

Rom. xxi . And albeit God of his secrete iudgements for a tyme keepe the rodd from some of them that ensue his steppes , yet let them suerly recken vpon it for there is no dout but all which will deuoutly liue in Christe , must suffer persecution : for whom the lord loueth he correcteth , & scourgeth euery child that hee receyued : for what chylde is that , 1. Ti . 3 Heb . 21 whome the Father chastyseth not . If yee bee not vnder correction of whiche we are all partakers , then are ye basterdes and not children .

Neuertheles we may not suppose that our most louing father should doo that because he reioyseth in our bloud or punishment , but hee doth it for our singulare profite , that wee may bee partakers of holynes , & that the remnaunt of synne which , thoroughe the frayeltie of our members , rebell agaynst the sprite and will , causing our workes to go vnperfectly forwardes , and may , somedei bee suppressed , lest they shold subdue vs and raigne ouer vs , as I haue sufficiently declared in the epistle of my booke whiche intreateth of purgatorie , to the which I remit them that desire to bee further instructed in thys matter .

Of these thinges GOD had gyuen mee the speculacion beefore , and now hath it pleased him to put in vre and practise vppon mee . I euer thought and yet do thinke , that to walke after gods woorde , would cost mee my lyfe at one time or another . And albeit that the Kynges grace shoulde take mee into hys fauoure , and not too suffer the bloudy Edomites to haue their pleasures vpon mee , yet will I not thinke , that I am escaped , but that god hath onely differred it for a season , to the intent that I shoulde worke somewhat that hee hathe appointed mee to doo , and so to vse mee vnto his glorie .

And I beseeche also the faythfull followers of the Lorde , too arme them selues with the same supposicion , markinge them selues with the signe of the crosse , not from the crosse as the supersticious multitude doth , but rather the crosse in token that they bee euer ready , willingly too receyue the crosse , when it shall please God to lay it vpon them , the day that it cometh not , count it cleare wonne , gyuing thankes to the Lorde , which hath kept it from you . And then when it commeth , it shall nothinge dismaye you : for it is no newe thinge , but euen that which yee haue contynually looked for .

And doubte not but that God whiche is faythefull , shall not suffer you to bee tempted aboue that which yee are able to beare , but shall euer sende somme occasion by the which ye shall stande stedfast : for either hee shal blinde the eyes of youre ennemies and diminishe their tyrannous power , or else when hee hath suffered them to do their beste , and that the Dragon hath caste a whole floulde of waters after you , hee shall cause euen the very earth to open hir mouth and swalowe thē vp . So faythful is hee and carefull too ease vs , what tyme the vexacion should be to heauy for vs.

He shall sende a Ioseph before you against yee shall come vntoo Egypt , yea he shall so prouide for you , that ye shal haue an hundreth fathers for one : an hundreth mothers for one : an hundreth houses for one , and that in this life , as I haue proued by experience . And after this lyfe , mar . 1. euerlasting ioy with Christ our Sauiour .

Notwithstandinge , sithe thys stedfastnesse commeth not of our selues , for ( as S. Austyn sayth ) there was neuer man so weake or frayle , no not the greatest offender that euer lyued , but that euery man of his owne nature shoulde be as frayle , and commit as great enormities , excepte hee were kepte from it by the spirite and power of God . I beseche you brethren in the lord Iesu Christ and for the loue of his spirite , Rom. 15 to praye with mee that wee may be vessels to his laude and prayse , what tyme soeuer it pleaseth him to call vpon vs.

The Father of glorye gyue vs the Spirit of wysedome , vnderstandynge , and knowledge , Ephe . 1. and lighten the eyes of oure mynde , that wee maye knowe his wayes , praysinge the Lorde eternally . If it please anye of our Brethren to write vnto vs of any suche doutes as peraduenture maye bee founde in oure Bookes , it shoulde bee very acceptable vnto vs , and as I trust , not vnfruitefull for them . For I will endeuour my selfe too satisfie them in al poyntes by gods grace . Too whome I commit you to be gouerned and defended for euer . Amen .

¶ A Myrrour or Glasse to knowe thy selfe .

The preface .

I was desired of a faythfull friend ( to whome I am so much bound that he might lawfully haue commaunded mee ) that I woulde make him a little treatise by the which he might be somewhat instructed to know himself , and so gyue god thankes for the benefites which hee hath so aboundantly powred vpon him . This thinge I tooke vpon mee very gladly , partly to fulfyll his right wyse requeste , which I truste shall bee too the great profite of Christes flocke , and partely to declare what I thinke both of my selfe and of all other .

Herein may all men see what they haue receyued of god , & how they ought to bestowe the talent that is committed vntoo them , whiche if you note well , it wyll cause you to saye with the wyse man Salomon : Eccle . v. Vniuersa vanitas omnis homo viuens : that is , Euery man lyuing is nothinge but vanitie , which also the Prophet Dauid confirmeth sayinge : I fall men liuing were pondered in one balance , Psal . lxii . and vanitie hanged in the balance agaynst them , it should quyte way them downe and be heuyer then al they . As by Example , if a man prayse a very Foole , and thynke his witte good and profounde , then is that persone in deede more foole , then the other . And euen so , sith man doth prayse and commende riches , honour , beautie , strength and such other vayne and transitorie things whiche are but as a dreame , and vanish like a flower in the field , Eccle . v. when a man shoulde haue most need of them , it foloweth well that hee himself is more vayne then those thinges which are but vanitie . For if it were possible that thou shouldest haue all these things an hundreth yere continually without any trouble or aduersitie , Note . as neuer man had , yet were it but a vayne dreame , if it be compared vnto that euerlasting lyfe , whiche is prepared for Christes electe and faythfull followers . Esa . xi . So that all fleshe is as heye , and all his glory lyke a Flower of the heye whan it is wythered and the flower fallen , but God and his woorde endure for euer .

Therfore let not the wyse man reioyce in his wisdome , Hier . ix neyther the strong man in his strength , nor the riche in his ryches . But hee that reioyseth , i . Cor . i . let him reioyse in the Lorde : To whom bee all honor and prayse without ende .

¶ That all goodnes commeth of God , and all euill of oure selues . The fyrst Chapter .

THe philosophers to whom God had enspyred certeyn sparcles of truthe , Rom. i . knowledged , that the cheefest point of wisdom & direction of a mans lyfe , was to knowe himself , which sentence that scripture establisheth so clearely , that no man maye dissent from the truthe of the same . For Salomon sayeth , Prouer . i . that the feare of the Lorde is the beginning of wysedome . Nowe , who can feare the Lord but only hee that knoweth him self as the scripture teacheth him ? For if I perceyue not the imperfection of my nature which is subiect vnto corruption , Rom. viii . and voyde of all stablenes : If I perceyue not the vnstablenes of my fleshe beynge prone to al synne , and rebellious to rightuousnes , and that there dwelleth no goodnes in mee . If I perceyue not the poyson of the olde Serpent and hell , and sin , which lyeth hyd within mee vnto whiche are prepared paynes intollerables , I shall haue none occasion too feare GOD , but rather to auaunce my self equ●ll with GOD , as Lucifer , Nabuchodonosor , Esa . xxiiii . Dani . iiii . Act. xii . Herode , and so the other haue done , whiche after were sore chastened , for their foly .

What hast thou , vayne man , whereof thou mayst reioyce ? for the Scripture testifieth that euery good and perfyte gyfte commeth from aboue , Rom. 3 from the Father of lyght , with whom is no transmutacion : So that whether they bee outwarde giftes or inwarde , Iaco . 8. pertayninge eyther too the bodye or soule , if they be good they come from aboue from the Father of light . For if thou beholde the proporcion of the body , stature , or beautie , thou shalt easely perceyue that it commeth of God , Mat . 6. euen by the words of Christ whiche exhorteth vs not too bee carefull . For there is none of vs althogh we be neuer so carefull that can add● one stature , eyther make one whyte heare or blacke . mat . 5.

And as touchinge oure wysedome , eloquence , longe lyfe , victorie , glorie , and such other , the Scripture testifyeth , that they come of GOD , and not of ourselues . Iaco . i . For sainct Iames saith : If any man lacke wisdome , let him aske it of GOD , which giueth it aboundantly . As it is euident by Salomon , whiche of God desired wysdome too iudge betweene good and euill . 3. Reg . 3. And the lord made him answere , that becuase hee asked that thing and not longe lyfe nor ryches , nor the destruction of his enemies , but rather wysedome , to discerne in iudgement . Beholde , I haue gyuen vnto thee an harte full of wysedome and vnderstandinge , in so much that none before thee , hathe bene lyke vntoo thee : neyther yet after thee shall anye bee lyke vnto thee . And besydes that , I haue gyuen thee rytches and glory .

Furthermore , the most gloryous gifts concerning our soules , come from GOD , euen of hys meere mercy and fauour whiche hee sheweth vs in Christ , and for Christ , as predestinacion , eleccion , vocacion , and iustificacion : and albeit M. More with hys paynted Poetrie and crafty conuayance , mores myst . doo caste a myst before your eyes , that you might wander out of the right waye , endeuoringe him selfe to instruct you that GOD doth predestinate & ●hoosen vs before the beginninge of the world , bycause hee knewe ●efore that wer should doo good workes , yet will I sette you vp 〈◇〉 candell whiche shall shyne so ●ryght , and so clearely dispell his myste and vayn poetrie , that you ●hall plainly perceyue him daun●ng naked in a nette , which notwithstanding thinketh him selfe to go inuisible . And althoughe there bee Scriptures ynoughe , both Tit . iii . and Romanor . xi . to proue the same true , yet will I let that passe and alleage for mee S. Augustine , which is the candell that I speake of , which shall disclose his iugling , and vtter his ignoraunce : for S. Augustyne sayth , Ioan . xv . some man wil affirme that GOD did choose vs because hee sawe before that we shoulde doo good workes , but Christe sayeth not so , which sayeth : ye haue not chosen mee , but I haue choysen you , for sayeth hee , if hee hadde chosen vs bicause hee saw before that we should do good workes , then shuld he also haue seene before that we shuld first haue chosem him , which contrary too the words of Christ , & mynde of the Euangelist . Here maye you see , how euidently s . Augu . confuteth Mayster Mores poetrie , and openeth his serpentine deceyt .

Finally , S. Paule sayeth Ephe . ii . that we are saued thorow grace , and that it cometh not of our selues , it is the gift of God , and commeth not of workes lest any man should boast hym selfe , which wordes M. More might bee ashamed to heare if hee were not an other Lucyan , neyther regardinge God nor man . But S. Augustine addeth thus much more vnto it : Non crit gratia vllo modo , nisi fuerit gratuita omni modo : That is to saye , that it can no wyse be grace or fauour , except it bee alwayes free . And therefore I maye conclude that it is neyther of the woorkes goynge before , nor the workes comming after , but onely of the free fauour of God .

And this are we sure of , that whom soeuer he choseth , them he sancth of his mercy : & whom he repelleth , them of his secrete and vnsearcheable iudgement he condempneth . But why he chooseth toe one , and repelleth the other , enquire not saieth S. Austin , if thou wilt not erre . In so muche that S. Paule could not attaine to the knowledge therof , Rom. xi . but cryed out , O the depth of the ryches & wysedome of the knowledge of God , how vnsearcheable are hys iudgements , and how incomprehensible are his wayes . But M. More had leuer loude to lye , and farre to erre , then to let God alone with his secretes , or to acknowledge his ignorance in any thing .

And to be short , Saint Paule sayeth , what hast thou that thou hast not receyued ? If thou haste receyued , why doest thou auance thy selfe , as though thou haddest not receyued it ? So wee maye conclude , that all goodnes commeth of God , and al sinne or mischiefe of our owne poysoned nature . In so much that wee maye say with the Prophete Daniell : Tibi Domine gloria , nobis autem confusio faciei : O Lorde , all glory bee vnto thee , and vnto vs shame and confusion : 1. Cor . 1. so that hee that reioyseth , may reioyse in the Lorde .

¶ For what intent God gyueth vs these gyftes , and that they are rather a charge and a carefull burthen , then any pleasure to reioyse at . The .ii. Chapter .

LIke as there are many membres of our bodye and euery membre hathe his office appoynted vntoo him whiche hee 1. Cor . ●i . must doo , not for his own welth and sauegarde onely , but for the preseruacion of the whole body , in so much that the most honest membre muste serue the vilest at his necessitie , for if the hand wold not serue the slow bely , thei shold both perish togither , euen so hath GOD appointed his gyftes , and distributed thē in this world vnto vs , whiche shoulde bee as one body , that euery nation hath neede of other , euery occupation neede of another , and euery man neede of his neighboure . Thys is so playne that it cannot be denyed . Neuerthelesse I will more specially touche the matter , bycause I would haue it so rooted in you , that you might endeuour your selues to fulfill it towardes eche other .

If God haue opened the eyes of thy mynde , and haue gyuen thee spirituall wisdome thorowe the knowledge of his worde , bost not thy self of it , but rather feare and tremble , for a chargeable office is committed vnto thee , i . Cor . ix . which ( if thou fulfyll it ) is lyke to cost thee thy lyfe at one tyme or other with much trouble and persecution . But if thou fulfill it not , then shall that office be thy damnation . For S. Paule sayeth : Woo is to mee if I preache not . And by the Prophete Ezechiell God sayeth : Eze . xxiii . If I saye vnto the wicked that hee shall dye the death , and thou shewe him not of it , the wicked shall dye in his iniquitie , but I shall require his bloud of thy hande .

But peraduenture oure Dyuines woulde expounde these textes onely vpon them that are sent & haue cure of soule . Wherevnto I answere , that euery man which hath the lyght of Goddes word reuelated vnto him , is sent when soeuer he seeth necssitie , & hathe cure of his Neyghboures soule . As by example : If God haue gyuen me my sight , and I perceyue a blynde man goinge in the way , which is ready for lack of sight to fall into a pitte wherin hee were lyke to perishe , then am I bound by Gods commaundement to guyde him tyl he were past that ieopardie , or els if hee perishe therein , where I might haue deliuered him , his bloode shall bee required of my hande .

And likewise if I perceyue my neighbour lyke to perish for lack of Christes doctrine , then am I bound to instructe him with the knowledge that God hath giuen mee , or else his bloud shal bee required of my hande .

Peraduenture they will saye , that there is alredy one appoynted to watche the pitte , and therfore if any man fal into it , he shal make it good , and that therefore I am discharged and need to take no thought .

Whervnto I answere , Solucion . I wold be glad that it so were . Notwith standing , if I perceyue that the watchmen be a sleepe , or run too the ale house to make good chere or gone out of the country a whore hunting , and thorowe his negligence espye my neighboure in daunger of the pitte , then am I neuerthelesse bounde to lead him from it , I thynke that GOD hath sente mee at that tyme too saue that soule from perisshyng . And the lawe of GOD and nature , bindeth mee thereto , which chargeth me to loue my neighbor as my selfe , and to do vnto him as I would be done too . And I thinke there is no man but that is in this case , Mat . vii . he wold haue his neighbour to helpe him , and therfore is hee bounde too helpe hys neighbour if hee bee in lyke ieopardie . And euen thus arte thou bounde to gyue good counsell to him that lacke it , and too distribute what soeuer talent thou hast receyued of GOD , vnto the profite of thy neighbour . Moreouer , besydes that yee can not auoyde this solution , yet I desire you to note how the texte it selfe which I alleaged doth condempne your vayne obiection : The woordes are these , Ezech . iii If I saye vnto the wycked , that hee shall dye the death , and thou showe him not of it , the wycked shall dye in his iniquitie , but I shall requyre his bloude of thy hande , Marke , I praye you , that th● Prophete sayeth not , as you obiecte , that hee which shuld shew the wicked his iniquitie , & doth not so , shall perish onely , and the wicked himselfe to be saued , bycause his fault was not told him , by him whiche take charge too teache him . But contrary wyse , the wicked shall perishe in hys iniquitie , sayeth God by his Prophet Ezechiell , and his bloude shall bee required of the hande of him which shoulde haue instructed him in the truth .

If God haue gyuen thee fayth in Christes bloud , Roma . xi . be not proude of it , but feare : for sith GOD hathe not spared the Naturall braunches ( I meane the Iewes whiche were his electe people , 2. Pet . ii . ) sithe hee spared not the Angelles that sinned , but hath caste them intoo Hell , to be reserued vntoo Iudgement , sith hee spared not the old worlde , but ouerwhelmed them with waters , deliueringe Noe the preacher of righteousenesse , take heed least he also spare not thee . Truth it is that where fayth is present , no sinne can bee imputed , but this fayth is not in thy power , for it is the gyfte of God . 1. Cor . 12. And therfore if thou be vnkinde and endeuour not thy selfe to walk innocently , and to bring foorth the fruites of faythe , it is to bee feared that for thyne vnkyndnesse God will take it from thee , Mat . 3. and hyer out hys vyneyard to another , whiche shall restore the fruite in due ceason , and then shall thyne ende bee worse then thy beginnynge . Let vs therefore with feare and tremblynge , seeke our health , and make stable our vocation and election , mortifyinge our members and man of sinne , Mat . xxi . by exercising our selues in Christes preceptes , that wee may be the children of our father that is in heauen , mat xii . 2. Pet . i . & felowheyers with our Sauiour and brother Chryst Iesu .

If God haue gyuen thee ryches , mat . 5 thou mayst not thinke that hee hath committed them vntoo thee for thyne owne vse only , but that hee hath made thee a stuard ouer them to distribute them too the profite of the comentie . For in deede thou art not the verye owner of them , but God is the owner , which sayth by the prophete Agge : Aggel . ●i Golde is myne and Siluer is myne : and hee hathe committed them for a ceason too thy hand , to see whether thou wilt bee faythfull in distributing this wycked Mammon , Luc . 16. accordynge to his commaundementes . And that it so is , thou mayste well note by the parable of the ryche man which was clothed in silke and fared delicatly in this world and after was buried in Hell .

Wherevpon S. Gregorie noteth that hee was not dampned because hee despoyled anye other mannes , but because hee dyd not distribute his owne : as the processe of the texte doth also well declare . Wherfore , if we must giue accomptes of all that is gyuen vs , then haue we little cause to glorie , but rather too feare and tremble , and to counte him moste happy to whom least is committed . For God to whom this accomptes must be made , can not bee deluded althogh the worlde may be blynded .

If God haue geuen thee thy perfyte limmes and membres , then gette to some occupation , and woorke wyth thyne owne hands , that thy membres which are hole and perfyte , maye minister to the necessitie that lacke their members . For that is acceptable in the sight of God . And the contrarie so detestable , that if thou withdrawe thy membres from aydinge thy neyghboures , thou shalt of god be recounted for a theefe , and a murtherer . And therefore I affirme , that all oure holy hypocrites and ydle belyed Monkes , Chanons , and Priestes , whether they bee regulare or Seculare : If they labour not to preache Goddes woorde , are theues and also murtherers . For they mayntayne theire stronge members in ydelnes , which ought too laboure for the profyte of their neyghbours ? That their perfyte Members myght mynister vnto the necessitie of them that lacke their members . As the eye must minister her fruyte of sight vnto the feete , handes , and other members whiche lacke it . Or else , are they in ieopardie to perishe at euery pytte , and the eye gyltye of theyr destruction for withdrawinge hir offce from them .

And this may wee establish by the woordes of Sainct Paule , which sayeth : Ephe . 4. Hee that dyd steale let him steale no more , but rather laboure with his owne handes , that he may haue to distribute to them that lacketh . And some doctours do very well exponde it of certaine persons that walked inordinately , and would not worke themselues , thoughe they were sturdye lubbers , but liued on other mennes Charitie , whiche thinge the Apostle calleth thefte , and exhorteth them too woorke wyth theyr owne handes , that they maye bothe helpe themselues and other .

And for because some persones which feele themselues greeued because they are guyltie , wil not bee content to alowe this exposition . I wil alleage an other text of the wyse man , which shall not onely alowe this sentence , but also byte them better . For he saith : Eccle . 34 Panis egentium , vita pauperis est , qui autem defraudat eum , homo sanguinis est : That is too saye : The bread of the needy is the lyfe of the poore , and hee that defraudeth him of it , is a murtherer . This texte holdeth their noses so harde too the grynde stone , that it cleane disfigureth their faces . For it proueth oure Bishoppes . Abbetres , and spirituall possessyonaries double ●heeues and murtherers , as concerninge the body ( beside theyr murtheringe of the Soule , for lacke of Goddes worde whiche they wil neyther preach nor suffer any other to do it purely , but persecute and put them vnto the most cruell death ) first they are theeues and murtherers , bicause they distribute not that whyche was appoynted them by oure faythfull forefathers , to the intent it should haue bin ministred vnto the poore , for then they seemed to bee very vertuous , but now they bestow it vpon haukes houndes , horses , &c. vppon gorgeous apparell & delicate feare And gladde are the poore when they maye gette the scrappes .

They may not haue so much as a pigge of their owne S●we , no scant a fether of their owne gose . For hee that may dispende foure or fyue thousande Markes by yeare , would thinke it were too much if hee gaue .xx. Nobles o● it vnto the poore , which notwithstanding are the owners vnder God of altogither , the ministers liuyng deducte , which as the Apostle sayth , hauing their foode and clothes to couer them , ought therwith to be content . And thus they defraude the poore of theyr breade , and so are they theeues , and because this breade is theyr lyfe , as the foresayde text testifieth : hee that defraudeth him of it , is not onely a theefe , but also a murtherer .

And when they thinke to be stowe it very well , and bestowe it in buyldinge Palaces of pleasure , yet are they therein muche to bee reproued . For as an olde Doctour sayeth , they are in that poynte woorse then the Deuyll , for the Deuill woulde haue had that Christe shoulde haue tourned stones in to breade , whiche might haue succoured the poore , and these Buylders tourne the breade into stones . For they bestowe the good whych should bee gyuen too the poore for their sustinaunce , vppon an heape of stones .

But here they will obiecte ( as thei are neuer without euasions ) that if they should distribute it amonge the poore accordinge as they are bounde , within a whyle all would bee spent , and no good should come of it , nor no manne know where it is becomme , or who fareth the better for it .

Solucion . Wherevnto I aunswere , that in beed ye be to wyse for mee , for sith ye go about to correct Christ and to set him to schole and learn him what is best , it were but tolie for mee to medle with you .

For Christes mynde and commaundement is , that wee should distribute it , and not to holde it from them . Esa . 5. And sayd by his prophet : Woo be to them that couple and knit houses togither , whiche I doo thinke may iustly be veryfied vpon you . Neuertheles this I dare say , that if a bishop which maye dispende foure thousande marke would vnto the poore of his dioces distribute euery yeare but the one half giuing vnto one man xl . shillings , and lending to another .xx. Nobles to sette vp his occupacion withall , and so gyue and lende as hee seeth need , he should within v. or vi . yeares make a florishinge Dioces . And I thinke verely , that this fact should more bee allowed before God , then if hee had buylded a M. Abbayes : for Gods commandement ought first to bee done , & is muche more acceptable too hym , then all the woorkes that proceede of oure imaginacions & foolish fantasies .

Besides that , they are theeues and murtherers , for wythdrawing their perfyte membres from labour , wherby they might minister vnto their neighbours necessitie : I speake of as manye as are not occupyed about preachinge Gods woorde , for in that they withdrawe their membres from succouring their poore neighbours , they are theeues . And bicause this succour is called their lyfe , they are murtherers for keping it from them .

Here our begging orders of Fryers would thynke to bee exempte , bycause they haue not receyued rentes to bee distributed . Notwithstandinge , if wee ponder this Texte well , we shall finde them condempned as depe as the other . For they enter in to euery mannes house , and with vnshamefased beggynge , pulle them so nye , that in a manner they leaue nothinge behynde for the very poore which are sicke , lame , creple , blynd , and maymed . For there is not the poorest desolate wydow , but with his faire flattering , he wil so deceyue hir , that hee wil be sure eyther of money or ware : but deare brethren , mayntayne ye no suche murtherers , least yee be partetakers of their sinnes , but rather folowe the counsell of the apostle , which chargeth vs in the name of oure Lord Iesu Christ , that we with draw our selues from euery brother that walketh inordinately , and worketh not : and biddeth , if hee will not worke , hee shoulde not eate .

Nowe , if they obiecte that they liue in contemplacion , and study of scripture , and saye that they ought not to bee lette from that holy worke : for Christ sayd , that Mary had choisen the beste part , which should not bee taken from hir .

Thervnto maye I make the same aunswere which that holye Father and Abbot S. Siluane made . This Siluane was an Abbot , an holy man , hauing many monkes vnder him , whom he caused after their prayers ( which were nothinge so longe as oure monkes vse now adayes , wh●●● thinke for their many wordes to bee heard , lyke as dyd the Phariseys whom Christe rebuked ) hee caused them I say to labour for their liuinges , accordinge to the mynde of Paule . And vppon a time there came a religious man to his Abbey , and when hee saw his monkes working , hee asked the Abbot why he so vsed them , and why they gaue not them selues to holy contemplacion , saying , that Marie had choisen the best part . The Abbot made few woordes , but geue this monke a booke , and sent him in to a Sell to be there occupyed in study and contemplacion . And at Dynner tyme the Abbote called all hys monkes to meate , and let him sit in contemplacion . After none when hee began to waxe very hungry , hee came out agayne to the Abbot Siluane , and asked whether his monkes had not yet dyned . And hee answered , yes . And why called you not mee , quod the monk to dyne with them ? Verely sayd the Abbot : I thought you hadde bene all spirituall , and had needed no meate . Naye quod the monke , I am not so spirituall , nor feruente in contemplacyon , but that I muste needes eate .

Verely sayde the Abbote , then must you also needes worke , for Marie hathe neede of Martha . When the monke heard that he repented , and fell to woorke as the other dyd . And I woulde to God that this aunswere woulde cause our religious euen so to do , & to fal to work , that they might succour their needy neighbour .

And as touching their studye in Scripture , saint Austine sayeth : how shalt thou better learne to vnderstande the Scripture , then to goynge about too fulfyll that thou there readest ? And if thou go about to fulfyl it , sayeth hee , then must thou worke with thy handes , for that doth Saint Paule teache thee . Of this I haue compyled an hole Booke , which if god haue appointed me to finishe it , and set it forth , shall be a rule of more perfection vnto our religious then any that they haue vsed this hundreth yeare .

¶ The conclusion of this treatyse , that no fleshe shoulde reioyse , but feare and tremble in all the giftes that he receyueth The .iii. Chapter .

HEre mayste thou perceyue , that no man lyueth but hee may feare and tremble , and most hee may feare to whom moste is committed , for of him shall much bee requyred : and much are wee bounde to thanke GOD in all thinges . For of oure selues wee haue nought but sinne and vanitie , but thorowe his gracious fauoure haue wee all goodnes , and bee that we be . And sith all oure goodnes commeth of hym , wee muste agayne bee thankeful vnto him , and keepe his commaundements . For else we may feare least he take his gyfts from vs , and then shall wee receyue the greater damnacion .

If thou haue receyued the knowledge of his worde , giue him thankes and bee a faythfull minister thereof : for else hee shall deliuer thee vntoo thyne owne phantastical ymaginacyons , and cast thee headlyng into a heape of heresies , which shall bringe thee into vtter destruction .

If hee gyue thee fayth in hys woorde , gyue him tha●●es , and bring forth the fruytes t●●of in due ceason , for eiies he w●●l take it away from thee , and send thee into finall desperacion .

If hee gyue thee ryches , then gyue him thankes , and distrybute them accordynge to Gods commaundement , or els hee shall take them from thee ( if hee loue thee ) either by theeues , by water by death of catell , by blasting thy fruites , or such other scourges , Esa . 7. Hier . 7. to cause the loue him , because hee would alienate thyne hart from them : this I saye hee will do , if hee loue thee , to make thee putte thyne whole trust in hym , and not in these transitorie thinges . Hier . 12. But if hee hate thee , then will he send thee greate prosperitie and encrease them plenteously , and giue thee thy heauen in this worlde , vnto thyne euerlasting dampnacion in the lyfe to comme , & therfore feare and take good heede , whyles thou hast leysure .

If thou aske mee what hys honoure , prayse , and thankes are ? I aunswere , that hys honour , prayse , and thankes , is nothynge else , but the fulfylling of his commaundementes .

If thou aske me what his commaundementes are , as touching the bestowynge of thy goodes ? I aunswere , The commaundementes are that thou bestow thē in the workes of mercy , and that shall hee laye to thy charge at the day of iudgement . Hee shall aske you whether you haue fedde the hungrie and gyuen drinke to the thirsty : & not whether you haue buylded Abbayes or Chaunteryes . Hee shal aske you whether you haue harbored the harborles , and clothed the naked , and not whether you haue gylded ymages or giuen coopes to Churches . Hee shall aske you , whether you haue visited the sicke , & gone to the prisoners , & not whether you haue gone a pilgrimage to Walsingham or Cantorbury . And this I affirme vnto thee , that if thou buylde a thousand Cloysters and gyue as many copes & chalices to churches , and visitest all the pylgrymages in the world , and espiest and seest a poore man whome thou myghtest helpe , perishing for lacke of one grote , all these things whereon thou haste bestowed so much mony , shal not bee able to helpe thee . Therfore take good herde , and say not but that ye be warned .

If God haue gyuen thee thy perfyte lymmes and members , then gyue him thankes , and vse them to the tamynge of thy body , and profyte of thy neyghbour . For else if God loue thee , hee wyll sende thee some mayme or myschiefe and take them from thee , that thy negligence & none vsing of them bee not so extreemely imputed vnto thee . But if he hard thee , hee shall kepe them whole and sounde for thee , that the none vsing of them maye bee thy greater dampnacion . Therfore beware and feare , gyuynge him thankes according too hys commaundements . For we are hys Creatures , and are muche bound to him that hee hath gyuen to vs our perfyte members . For it is better for vs too haue our lymmes and to worke with them , distributing to other , then that other shoulde distribute vnto vs. Act. ii . For it is a more holy thing to gyue then to take : yea we are much bound vnto hym although hee haue made vs imperfyte and mutilate . For wee were in hys handes , Hier . 18. as wee are yet , to haue done with vs whatsoeuer hadde pleased hym , euen to haue made vs the vylest creature vppon the earth .

I haue reade of a shepheard which keepinge his sheepe in the fielde espyed a fowle Tode , and when hee had well marked hir , and conferred hir shape and nature vnto himself and his nature hee fell a weeping and cryed out piteously . At the last came a Bisshop by ryding right roially . And when hee sawe the sheepheard so sore lamentinge , hee raynde hys horse and asked him the cause of his great wayling . Then answered the shepheard : Verely syr , I weepe for myne vnkindnesse towarde almighty GOD . For I haue gyuen thankes to God of many things , but yet was I neuer so kynde sith I was borne , as to thanke him of this thinge . What is that sayd the bishop ? Syr quod hee see you not this fowle tood ? yes quod the bishop , what is that to the purpose ? Verelye sayd the shepherd it is the creature of god as well as I am , and God might haue made mee euen suche a foule and vnrrasonable beast as this is , if it had pleased him , and yet he hath not done so , but of his mercy and goodnes he hath made mee a reasonable creature , after his own shape & lykenesse , and yet was I neuer so kynde , as to thanke him that he had not made me so vyle a creature , which thing I greatly bewayle , and myne vnkyndnesse causeth mee now thus to weepe : with that the Bishop departed , and I trust learned to doo thereafter . And I beseeche God , that wee may so doo , and be the faythfull followers of our Sauioure Christ Iesu , to whome bee prayse , honour , and glorye for euer . Amen .

¶ An introduction drawne out of holy Scripture , to teache a man willingly to dye , and not to feare death .

WHen the onely eternall & almighty God had created and made heauen and earth , and al maner of beasts hee created also man , after hys owne ymage , Adam and Eue , & set them in Paradise , there too dwell & liue immortall , to knowe their Creator & maker , to serue and honor him .

But man was disobediente vnto God his Creator , hee despysed and transgressed his commaundemente , and committed sinne before his eyes . And therfore was hee deiecte & cast out of Paradyse , and put in this world which was nowe vnto him no paradyse , pleasure , but a vale of teares and miserye , wherin hee must lyue in labouring , and earning his lyuing paynfully wyth the sweate of his body , being subiect vnto all misery , and yet at the last must needes dye , before hee can returne vnto his maker , from whence hee came . And so by syn , death is comme into the worlde , and that vnto all men ( in so much that no man lyueth without sin ) and it is prouyded that man shal once dye , and after death commeth Iudgement , as sayeth S. Paule .

We knowe then that this is the will and ordinaunce of God vpon vs , and therefore oughte wee meekely and willingly too obeye vntoo thys prouysyon of God , to the intent that by suche a corporall death ioyfully taken , wee may bee assured . And that wee obtayne not agayne ( by a newe disobedience in resisting to dye bodily ) the death of the soule Euen as by the disobedience of Adam , wee haue optayned and were brought to the death of the body .

For this cause should a Christen man dispose him selfe to bee obedient vnto god in this his ordinaunce , willingly and with a good harte to wayte and receyue this temporall death in what time soeuer it doth come vnto vs , be it in our youth , or in our old age , or else in the myddes of oure lyfe , knowing that wee doo chaunge it for a lyt a thousand fold better , and that it is God himselfe , and none other , which doth sende vs the death , either by sicknes or by some other meane . And that hee whiche suffereth not a sparrowe to light on the grounde without his power and pleasure , will not then suffer any Christen manne which beleeueth and trusteth in him , to be sicke , or to dye , but it were his singular will and ordinaunce . As hee sayeth in the .x. Chapter of Matthewe : yee are better then many Sparrowes , for if I doo this to Sparrowes , how much more then shall I do for you , As it is also sayd Sapt . xii . God taketh great care for vs and disposeth all thinges according vnto his godly will .

Nowe , to come vnto this glad mynde to dye , is euerye man instructed in this treatyse herafter written , and howe hee maye obtayne it of God , which onely can gyue it : For as S. Iames saith : Euery good gifte and euery perfyte gyfte commeth downe from the father of light .

¶ There are three principall articles whiche are an occasion for to draw vs backe , that we shuld not dye ioyfully and with a good will .

The firste and principall is sinne , wher the conscience is not quiet .

The seconde is , the Iudgement of GOD , where we must gyue accomptes of our wordes , and of our workes .

The thyrde is ignoraunce , whiche is , that wee knowe not whether wee shall goe after out death . And of this commeth a common saying : It were an easy thinge too dye , if one did knowe whether he shuld go after hee is dead : these three pointes wil we with gods helpe , spe●ke more of hereafter .

The first article .

THe first sinne , whiche all wayes byteth & gnaweth with our consciences , with great thought that we haue not sufficient satisfied for our sinnes fearinge least they be not forgyuen , for bicause that we haue not sealing in oure selues nor outwarde knowledge to certifie vs that they be pardoned vs. And therefore runne we euer before hande cryinge and greatly desiring to prolonge our death , and to lyue longer , trustinge to doe yet many moo good workes by the w●ich wee maye perceiue and know that we haue s●●●ifie● & obtayned remission of o●re sinnes , wherfore , as it is to be iudged , a great parte o● Christen people haue desired to satisfie for their sinnes , and to obtayn pardon , as it appeareth by them that at the making of their Testamentes , ordayne a certayne nombre of masses to be songe for them . And some there haue bene that haue founded Abbeys and Monasteries , Men seke to be saued by other , then by Christ with other houses of Religion , to the intente , that they would bee partakers of the good deedes of monkes , Fryers , and preestes , of their abstinence , and fasting , of their doctrine and merites , for to supplie the negligence of theyr own woorkes , by such good deedes and merites of other men .

And it is greatly to be lamented , that so many of Chrysten people are so euill instructed and taught , that they are ignoraunt , and knowe not that they oughte onely to seeke and searche theyr health , remissyon , and satisfaction of theyr synnes , at the workes and merites of Iesu Christ , and not at their owne deedes , neyther at the workes nor dedes of any other man . As Esaie the Prophete sayeth in the parson of God , I haue pressed the wynepresse ( sayeth hee ) alone , and of the people was there no man with me . Now yet though it be so that Iesus Christe hath satisfyed for vs , and hath optayned for vs the remission of all oure sinnes , yet therefore ought no man to think that we of our part should do no workes .

Wee should alwayes be dylygent to doe good workes , to exercise and increase in vs daylye both fayth and charitie , flyinge sinne , crucifying and resisting the euill concupiscences of our flesh , and mortifyinge them , all oure lyfe longe , and too watche diligently , that the Deuil , the world , nor the fleshe doe not seduce vs , praying vnto god faythfully and trewly , and without ceasing for his helpe , and not for oure selues onely , but also for our Chrysten brethren and systren , wee should also helpe and succour our neighbours in all thinges whiche are needefull vntoo them , as well in bodye as in soule , euen as Iesus Christ hath ayded vs , and done his good workes , not for himself but for vs.

But in any wyse wee muste take heede , that we doe none of all these aforesayde thinges for too haue healthe , or for to haue remission of oure sinnes , or for too satisfye for our offences , for thys partayneth onely vnto the workes and merites of our Sauiour Iesus Christ , and to hys bitter passion and death . Therefore vnto him muste wee ascribe the remissyon and satysfaction of all our sinnes . And for that ought we to loue hym al our lyfe longe , A cause to loue Christ . to honoure him , too serue him , and too gyue him thankes : the which ( as sayeth Saint Iohan ) loued vs fyrste . In the whiche , Iohn . ii . and by the which dearely beloued sonne , god the Father hadde loued vs : And in hym , I meane in Christe Iesu , thorowe his bloud wee haue redempcion , that is to saye , remission of oure sinnes , as sayeth S. Paule , according to the riches of his grace This thing doth Sainct Paule and all the holy scripture declare aboundantly vnto vs , both in the old and also in the newe Testament , affyrming that IESUS Christ is the lambe of god which was offered for vs , and hath only putte awaye the sinnes of the worlde , of the whiche if it please God , we will somewhat declare .

And firste wee will begynne wyth the prophete Esay which , speaking in the personne of god , sayth : I am , I am the same , Esa . xliii● sayeth the Lord , which putteth awaye your sinnes for myne own sake , and will remembre thyne iniquities no more . Also , it is spoken by the prophet O see , saying : Out of the power of death , Ose . 1● sayeth the Lord , I shall deliuer them , and from death will I redeeme them . And agayne , in an other place : God sayeth by hys prophet Esay : I am the Lorde , Esa . 43. and without mee there is no sauiour . It is also spoken by the Apostle , in hys Epistle to Timothe : This is a trew sayinge , 1. Tim . 1 sayeth hee , and of all men worthy to bee receyued , that Iesus Christe came in to the worlde , to saue Sinners . And agayne , the prophete Esay sayeth , speaKing still in the person of God : Am not I the Lorde , Esa . 45. and there is no God but I. A iust God , & there is none that saueth but I. Also it is sayde in the Actes of the Apostles : This man , meaning Christe , is the stone refused of the Buylders , Act. 4. whiche is made the chiefe corner stone , neyther is there health in any other , nor yet any name gyuen to men , wherin we must be saued .

Now , ye must know that faith and confidence in the woorde of God , doth bring vs vntoo thys knowledge of Gods promyses , to the which wee ought onely to gyue heed , and by a strong fayth straue faste , and in no wyse flee from them , wylte thou thē know whether thy sinnes be forgiuen , and pardoned thee or no ? thou oughtest not to beleue me , thogh it were so that I promised thee they were pardoned thee , neither yet also a thousand men with me how holye so euer they bee : yea and though it were so , that they would or coulde gyue vnto thee all theyr holynes , merytes , and good workes , and woulde promyse to gyue their soule in gage for thyne , yet oughtest thou not too bele●ue them , neyther yet to desire in thy mynde any suche thinges . For that is none other but the denying of Iesus Christ and his merites . But thou must resorte to the woorde of God , and there heare the forgyuenesse of thy sinnes . For fyrste it is necessarye , that the pure and syncere woorde of GOD bee declared vnto thee , and his promyses in the holy scripture shewed vnto thee . And then afterwarde must thou wholy consente vntoo thē with thine hart that the worde of God is trewe , and that he wil not fayle of his promyses , but will fulfill them vnto thee to the vttermost poynte , if it bee so that thou canst fynde in thyne harte , vnfaynedly to beleue in him , that he is the God of mercy and righteousnes , then mayest thou by this meanes quyet , and comforte thy Conscience , beleeuinge that God which by his woorde hathe so sayde & promysed thee , whiche is faythefull , iuste , and can not lye , yea and that hee is also able to perfourme all that hee hathe promised .

And if it bee so that thou canst not so soone beleeue after the hearing of Goddes woorde , then muste thou diligently praye vntoo GOD to gyue thee faythe , for it is hee onelye that can gyue thee thys faythe , as sayeth oure Sauiour Christe : Ioan vi . No man can come to mee ( sayth hee ) that is , no man can beleeue in me , except my father which sent me , Cease not to pray , if thou can●r not beleue at the first do draw him , pray therefore with a good harte , and no dou●e of it , hee will surely heare thee in tyme conuenient , hee hath prom sed and wil not fayle but keepe his promyse , praye sayth hee , and yee shall optayne your desire .

But before that thou canste optayne remission of thy sinnes , there must certayne tokens proceede and goe before , that is , to knowledge thy selfe a great and puysaunt sinner , and therefore too repent and bee vnfaynedlye sorie in thyne harte , consideringe howe wretched that sinne hadde made thee . And then to haue a full purpose and will in thee , neuer more to sinne , by the grace of GOD , but to take an other waye in keepynge of the Law of God and obseruing of his will and pleasure . And then at a certayne tyme if it be so that thou bee altered and turned in thyne hart vnto God and his worde , ( whiche thou eyther hearest or readest ) that thyne harte repenteth earnestly of thy sinnes , as is sayd afore , then hast thou a very good beginning . See that thou cast not that from thee , but praye vnto the Lorde diligentlye , that hee will preserue thee stil in such a good mynde . And looke that thou exercise thy selfe more and more vpon his confortable promyse . And by such meanes without faulte , thou shalt obtaine remission of thy sinnes .

And if it bee so that thou canst not so soone beleeue , or bee assured that thou haste forgyuenesse of thy sinnes , yet dispayre not , but holde thy selfe fyrme and stedfast put thi trust in his word and hee will gyue it thee in a conuenient tyme , as is before sayde . For many tymes the synnes bee pardoned and forgotten wyth God , and yet hee gyueth vs not quickly the grace to feele it . Hee keepeth it yet hid from vs , to the intent that wee should praye the more diligently , and for bycause that hee will proue the faith that wee haue toward him , and to see whether we will be stedfast , and not doubte in his word and promyse , although he for a ceason do prolonge and defer it .

And euen so did our Sauyour begin his preaching , Mat . 1. as wee fynde in the gospell . The tyme ( sayeth hee ) is come , the kingedome of God draweth nyghe , doo penaunce , or repent , and beleeue the Gospell , which is as much to saye as . A mynde youre selues , take another lyfe , and beleeue these ioye●ull tydinges , so shall yee all bee forgiuen , & your sinnes forgotten : for this worde Euangelion , that is to say , Gospel , What the g●spell is . is a Greeke word , and is as much to saye as good tydings or a ioyous message .

It was surely ioyfull newes , and glad tydinges , when worde came into the worlde , that the tyme was come , in the whiche was borne the true Messias , and hee came that was lookes for so many thousand yeares , & wayted for of so many Prophetes : the which glad tydings he did bring himself into the worlde , that sinners and Publicanes which beleeued , were deliuered from their sinnes , hell was broken , heauen was opened , deathe was iudged , the Deuyll vanquisshed , & the pure kyngedome of God at hande .

The ioyfull tydinges did hee confirme by maruelous signes & miracles here vppon the earth , sealing them with his bitter passion and death which was hymselfe , onely the perfyte Sacrifice for the sinnes of the worlde , too reconcyle afterwarde eternallye vnto his heauenly father , the generacion of mankynde , whiche before was vtterly lost . In such wyse hath hee reconciled vs , that what so euer a Sinner cometh too receyue this ioyous newes , and beleeueth vnfaynedly , turninge hym selfe from his euyll lyuinge , all his offences are pardoned him and forgotten , and all his synnes are layde vppon the Lambes backe , for hee it is , that was an offerynge and Sacrifice for them , and hath borne them with his crosse , payinge all him selfe , and makinge ful satisfaction for them .

And of good right doth oure lord name here this time of grace to be the kingdom of God in the which tyme such a grace is plentie , and gyuen to man , that synners lost and dampned , may euery hower returne to God , and be receyued vnto suche a suer & certayne grace , hauing pardon of all theyr sinnes and misdeedes , for all are forgotten : man is made the sonne of God , heire with Iesu Christ , and of the kingedome euerlasting .

And that this is trew by the wyll and promyse of the Almighty Creator , one may shewe clearely by the holy Scripture . Notwithstandinge , wee wyll but onely shewe a fewe places , for to declare that synne shoulde let vs no more , to desyre for to dye ioyfully . First , God sayeth in Esay : I haue sworne by myne owne selfe , Esa . xiiii that the word of righteousnes and truth shall go forth of my mouth , and it shall not returne vnto mee agayne in vayne Hieremie also , in the parsone of God sayeth , Hiere . i . I watche vpon my worde , for to fulfyll and accomplishe it . 2. Tim . ii Also Saint Paule sayeth : Iesus Christ remayned alwayes faythfull and can not denye himselfe . And in many other places hee sayth the same .

Laste of all , if thou wilt optayne any thing of GOD , or bee at peace with him , thou muste counte him almighty and trewe . And alwayes where thou fyndest his worde and his promise , that thou be surely certified and doute nothing , but that it muste needes come too passe , euen as his worde hath sayd : And these shal neuer be faulte nor belusion on his part . Now there remayneth no more but that thou hold him not for a lyer , or counte hys wordes false .

Aboue all thinges , thou muste gyue him this honoure , that hee hath power to performe al things that the promiseth , and that he cannot lye , for what thing canst thou aske or optayne of God , whom thou holdest for a lyer ? And what other thinge is it then too hold him for a lyer , when thou hearest his pure word , which cometh out of his mouth , spoken vnto thee , and thou beleuest not that it shall so come to passe vnto thee , as it promiseth ?

And for this cause searche thy conscience before all thinges diligently , how great a sinne thys vnbeleue and mistrusting of god is in thee , that thou holdest hym for a lyer , that thou canst not establishe thi selfe and beleeue his wordes that are so cleare , knowledge therefore and lamente this desperation so great in thee , that thou art so slowe , so dully and so farre without vnderstanding & witte , that thou canst not beleeue God himselfe , and that thou holdest the eternall veritie for a fable and a lye .

Praye with the father of him that was possessed with an euill sprite , sayinge : Mayster , succor my vnbeleeue : praye I say , and cease not , and hee shall gyue it thee , hee can neyther lye nor disceiue any man . And holde this thinge alwayes for truthe , and stedfastnes , that where so euer thou fyndest in the holy scripture the promyse of GOD , that kepe and holde , euen as sure as it wer in thyne hande . Sooner shall heauen and earth perishe , then that Gods worde shall not come to passe , and bee accomplisshed vnto them that surely trust in it . Then after that thou hast giuen this honour vnto God , that thou stakerest nothing at his woorde and promyses , but that thou holdest them for very truthe , consider his sayinges and sweet promises which it hath pleaseth him to promyse vs , and thou shalte finde them so manye , yea and so goodly , that thou shalt bee conforted , and haue such consolacion on all sydes , that thou shalt not feare death , nor the deuill , neyther any thing in heauen , earth , or hell . Of the which promyses , we will here note some places of the scripture to our purpose , for to shewe thee a meane to search further : and if thou seeke wyth a true hart and intent , thou shalt finde what is promised thee .

Firste , our sauiour saith : The Sonne of man is not comme to dampne the soule of man , but for to saue it , Luc . xi . hee sayeth also in an other place , The sonne of man is come to gyue his lyfe for the redempcion of many men : Mat . x . hee speaketh also manifestly in the ghospell of Iohn these woordes , God the father hath not sent his son to iudge the world , Iohn . iii but to the intent that the world might be saued by him . Now , what is this to saye , saue , and not iudge , but to bee deliuered from death and dampnacion where as wee were bounde to sinne , for sinne is the deathe , and dampnacion of the soule .

Nowe hee can not saue vs , excepte that synne bee fyrste put out of vs , for as longe as sinne abydeth in vs , so longe abydeth death and damnacion . Synne is damnacion . Ioan . 3. The scripture sayth therefore , that for this cause appeared the sonne of God to loofe the workes of the Deuill , &c. Seeing then it is so that Iesus Christe is come into this worlde for to take awaye sinnes and loose the workes of the Deuill : seeyng this ( I saye ) is his intent of Iesus Christe can not faile , for his message , as ye knew well , abyde euer fyrme and true . Then hath hee without doubte , Roma . 3. put away sinne , and dampnacion from all them that trust constantly in him and beleue that it is euen so .

But this cometh by him only , of his pure grace and mercy by the benefites and merites of him selfe , which is our onely Sauyour , without anye other meane or merite , for hee onely is the Lambe of GOD , which hath taken awaye the sinnes of the worlde , euen as Peter sayde vnto the Iewes , in the .iiii. Chapter of the Actes . There is no health in any other , neyther is there any other name giuen vnto men whereby they might bee saued , but onely the name of Iesus Christe : hee sayeth himselfe after that hee was rysen from death vntoo his Disciples : Luc . xiii . It must needes bee ( sayd hee ) that Christ suffer death , and that hee ryse agayn the third day . And the repentance and remission of sins bee preached in his name too all Nacions , and to all Gentyles .

These ar very comfortable words and sayings spoken of God him selfe , which is the eternall verytie : therefore should we set them in the depest of our harts , & trust stedfastly to them . Also Sainct Paule in the ii . chap. to the Collossians fayth , God hath quyckned vs with Iesus Christ , pardoning vs all our sins , and hath put out the Obligation made agaynst vs in the lawe written , and that hath hee taken out of the waye , a●d hath fastened it on his crosse . What meaneth he by this ? but that Iesus Christe hath put awaye the Obligation , of oure debte , that is too saye , that wee ought for our sinnes , and hath taken it awaye with him on the crosse , and payed bitterly for it .

The which also is with vs and will succour vs , In case that we beleeue his worde , and that wee can esteeme his bitter passion , & his merites so mighty and of so great valure , that it is able too optayne for vs these afore sayde thinges .

The prayer of our Sauiour Iesus Christ , which prayed vnto his heauenly father is heard and abydeth herde for euermore , when he prayed thus with many other wordes : O heauenly Father , Iohn . vii . I praye not onely for these my Disciples , but for all these that by them shall beleeue on my name , wherefore this toucheth euery one of vs , so farre as wee can beleeue and conceyue io in to our hartes . Also S. Peter in the x . chapt . of the Actes of the Apostles sayeth , Iesus Christe hath commaunded vs to preache and witnes vnto the people , that hee is ordayned Iudge of the quicke and dead . And of him sayeth Peter thus much more : All the prophets beare witnes , that thorowe his name , all they that beleeue in him , shall receyue remission of their sinnes . S. Paull sayeth moreouer : hym whiche knew no sinne for our sakes that we by his meanes should be that rightuousnes which before God is alowed . 2. Cor . v.

Beholde the iustice and rightuousnes whiche God demaundeth and requireth , Goddes rightuousnes . for he requireth none other rightuousnes or goodnes , then onely that whiche abydeth , and trusteth surely vppon the rightuousenes and merites of Iesus Christ , not regarding or knowing the rightuousnes or iustificacion that manye doe seeke in their owne workes . Ye haue it also euen lykewyse in the thyrd Chapyter too the Romaynes , Wee knowe that what soeuer the law sayeth , It sayth it to thē which are vnder the law : because that our mouthes might bee stopped , and all the worlde bee subdued vnto God , bycause that by the deedes of the Lawe , no flesh shall bee iustifyed in the sight of God , for by the law commeth the knowledge of synne .

Now verely is the righteousnes that commeth of God , declared without the fulfilling of the law , hauing witnes yet of the lawe of the Prophetes . The rightuousnes , sayeth hee , no doubte which is good before GOD , Fayth iustifyeth . commeth by the fayth of Iesus Christ , vnto all and vpon all them that beleeue . For there is no difference . All haue sinned and lacke the prayse , that is of valure beefore God , but are iustified freely by his grace , thorow the redempcion that is in Iesus Christ , whom God hath made a seate of hys mercye thorowe faythe in hys bloude .

Wilte thou haue a thynge more clearely spoken ? sayeth he not playnely that wee are iustified without our merites ? euermore affirming it to be onely by the merites of Iesus Christ , by the riche redempcion that hathe bene made by him and in him , what is this to bee iustified , but to bee deliuered and made quyte of sinne ? for sinne and righteousnes are contrary the one too the other , and they can not bee one nyghe another , if I be righteous or good , I am delyuered from sinne , and am made rightuous by the iustificacion which befors GOD is alowed , as is aforesayde .

Can one euer make vs beleeue that our synnes bee forgyuen vs in suche wyse that they in our departynge doe no more trouble our conscience and draw vs backe from a ioyfull will too dye . For when sin is put awaye and wee bee iustifyed thorowe Iesus Christe , what can death doo ? But no man ought to vnderstande by this ( when I saye that sinne is put away , and that I am deliuered from sinne by the righteousnes of fayth ) that I do meane by this there is no more in vs , or that sinne remayneth no more in vs. Truely sin remayneth alway in vs. But not so , that it can dampne vs. Sin abydeth in vs but not so that it can dampn 〈◇〉 I say , that in a Christen man the roote of sinne , the euill mocion and inclination to sinne and rancoure and malice abideth not strong in him , but departeth neuer wholy from vs , vntill that our fylthye fleshe be dead , but I saye that they can not dampne vs , for so much as wee are in Iesus Christ , and fyght agaynste the remnaunte and dregges of sinne , althoughe that wee doo wauer sometyme perceyuing and f●eling that wee be mightely assayled of the temtacions of the fleshe . Rom. viii And I say not these thinges of my selfe , but Sainct Paule sayeth euen the same : There is no dampnacion to them that are in Christ ( sayth hee ) which walke not after the fleshe , but after the spirit .

Then there abydeth in vs alwayes the residue and mocion to sinne , which would increase dayly more largely , but wee shoulde not gyue him the brydle , nor let him growe . That euill mocion must we make subiect vnto vs , and breake him of his purpose , walking , as S. Paule sayeth , after the sprite , Rom. viii and not after the fl●she . And then there is no damnacion in vs. for we are iustified by the fayth of Iesu Christ , and deliuer●d from sinne , that is too say , from all sinnes which might condempne vs. Neuerthelesse , there abydeth alwaye in vs the roote and remnaunt of synne , as is sayd : Agaynst the which wee must fyght and resiste all oure lyues long .

But the victorie remayneth to our heade Iesus Christ by the lawe of his holy Spirite , whiche maketh vs liuely in him & hathe made vs free from the power of sinne and death . In suche wyse , that wee shoulde no more feare eyther death or sinne , throw Iesus Christ , which hath vanquisshed and ouercome them bothe , to our great profyt , and hath reconciled vs eternally vntoo hys father : the which , as oure deare father also , can not but deale mercyfully with vs , for the loue of our Sauiour Iesus Christe his welbeloued Sonne , and by thys meanes to putte awaye all oure synnes , as thoughe wee neuer had committed nor done them . Euen so doth hee promise vs by his prophete Miche . vii . God is a God that will shewe vs grace and mercye , and will turne himselfe towarde vs , and wil putte away oure iniquities , and will cast our synnes into the botome of the sea .

Beholde these comfortable sayings , for they be certayn , sure true , and immutable , yea and the wordes spoken and come foorth from the euerlastinge veritie .

Wherefore what should now let vs , but that wee should be willing to dye , if we can thus beleue that we are made iust , good , and righthous , onely by the merite of Iesus Christ , and that our trespaces are by him , and in hym taken away , that they can now no more dampne vs , as is before sayde . And what remayneth now , but that wee should threaten death , and not be afrayed of it , sayinge with S. Paule : 1. Cor . xv O death where is thy stinge ? O hell where is thy victorye ? yea , wee should yet be more desyrous of death , as of a thing which maketh vs an end of all our misery , of the residewe and dregges of sinne , which is deepely grafted in vs , and wold fayne grow euer our heades ( if wee looke not wel to our selues ) and holde it subiect vnto vs , and constrayne it thorow our head Iesus Chryst , by whom wee doo all togither .

This is ynough agaynst the fyrste poynte , that is to saye , agaynst synne , and the gnawinge of our conscience , the which is nowe to vs no more death , but thorowe the death of oure Saoure it is made vnto vs an intrance and beginning of an eternall lyfe . And for a finall conclusion , all the holy scripture is full of such lyke promises of GOD . And hee that can not satisfye or content himself with these places of the scripture , which wee haue here alleaged , he may search and fynde many moo .

The second article .

THe second Artycle , that doth withdraw vs from a glad will too dye , is , the iudgement of God , where we must giue accomptes both of our deeds & wordes in the day of iudgement , or whan wee dye . Mat . xii . As sayth our sauiour Christ of euery ydell woorde that they haue spoken , they shall gyue accompts at the day of iudgement . Also S. Paule sayth : wee muste all appeare before Iesus Christ , 2. Cor . v. to the intente that euery one of vs receyue according to the workes of one bodye , whether they be good or bad , S. Paule sayeth more ouer : wee shall bee all presente before the Seate of Iesus Christ , and euery one shall gyue accomptes for him selfe .

By the which wordes it appeareth playnely , that we muste giue accomptes before god of oure words & dedes . And these words do appeare to be very difficulte , and giue vs great feare : & without doute they be rigorous and fearfull for a sinfull conscience to beare , for they are the pure words of God , which shall eternally be accomplished . And for this cause whan wee beholde oure selues well , considerynge our wordes and our workes , and begynne to thinke of the accompts which we must gyue and render , wee fynde none other thing in vs thē sinne and wretchednes . ypocrisie and vanitie bothe before and behynde . And moreouer , besyde this , wee knowe not halfe the malice and infyrmitie that is in vs. Psa xviii . And the prophet Dauid did accomplayne and praye pytefully sayinge : O Lord who perceyu●th his sinnes ? clense me from myne vnknowen iniquities .

For these and such lyke wordes of God , we flye backwarde , fearinge greatly suche a terryble accomptes and iudge , desiring euermore to haue oure lyfe prolonged , principally because it is written , that in the sight of GOD , no man shall bee found innocent or faultles . The which thinge also Dauid fearing , sayde in his prayer : O Lorde , enter not into Iudgemente with thy Seruaunt , for no man lyuynge shall bee founde righteous in thy syght : lykewyse the holy Prophete Esaye : O Lorde ( sayeth hee ) wee are all made vncleane , Psal . cxlii and all our righteousnes bee as a clothe which is arayed or soyled with the Flowers of a wooman .

Consydering these and such other lyke scriptures , and regarding the grounde of our harte , & afterwarde coming to remember the accomptes that we shall giue we are waueeing , doubtful heauy , and troubled in our hart , and conscience . And principally whan this accompt seemeth to be nigh , yea and at our dore , & that death beginneth to threatē vs by some great syckenes , therefore desyre wee to lyue longer , hopinge too make greate amendes for oure sinnes ( and to merite yet muche more ) then wee haue done afore tymes , and then shall our conscience be beteer disposed to yeelde these accomptes .

And in this maner are manye people sore abused , for there was neuer man so holy , that was able to render or giue such accomptes by exteriour outward woorkes before God . Thou shalt doo thy workes , and art bound to do thē , not after the fleshe , but after the spirit , to tame and crucifie in the crosse with Iesu Christ our head this synfull rebellious fleshe , or elso we shal be none of his members , and haue no parte wyth him .

But by these meanes yee shall not make your rekening cleare , Mat . 18 but are bounde yet with great debtes , and shall come behynde hande wel ten thousand pondes . For ye heard what the Prophet I say sayeth here before , that all our righteousnes , that is to say , Esa . 63. all our good woorkes are before God , as a filthy or soyled clothe with the flowers of a woman . Luc . 17.

Remember well the woordes of our Sauior Christe , when yee haue done all things ( saith hee ) that are commaunded you , yet say : we are vnprofitable seruauntes .

Consider nowe , how nyghe thou hast done all things that is commaunded thee and loke thou how much thou lackest in accomplishing all that is commaunded thee , and so much art thou worse then an vnprofitable seruaunt .

Nowe , the ve●y truthe is that thou hast not done the hundreth parte of that which was commaunded the .

What name then shall one giue thee ? There is no name euyll ynough for thee , where become then thy good workes or thy merites the which thou thinkest to gather togither for too comme and giue thy accomptes ? wherin also thou puttest thy truste , desyring to haue thy lyfe prolonged that thou mayst yet do mo .

Consydre how farre wyde thou arte nowe and knowe for certayne that by no maner of workes that thou canst do thou shalt bee able to rendre and performe these accomptes , nor no manne that is borne vppon the Earth , how vertuousely so euer that he hath lyued . The longe lyfe that thou requyrest and too bee healed of thy syckenesse , can not optayne thee this . Then is this yet all one thynge and perauenture worse , yea though thou shouldest lyue longer , for the longer we lyue , the more and more encrease the tale and nombre of our sinnes and iniquities .

It was surely the deuyll that dyd fyrst brynge this saying in to the Earth . The longer we lyue , the more we meryte : yet sayth he truth and lyeth neuer a whit , for we do meryte in deede , but it is hell where as he wolde vnder the colour of holines that as long as the breath is in vs , we flee backe from God : and dye in greate resystence and disobedyence of God . And so dothe hee leade vs and drawe vs vnto suche a great synne , specially in oure ende , too the entent that we should haue this great sinne of false merite besyde the feare of our accompte . And this synne was neuer knowne at tyme , for it was couered vnder the shadowe of goodnesse and vertue to merite styll more and more .

Sathanas meaning was , that we should merite hell , but wee seek euermore for heauen by our merites .

Shewe me , wherin are you amended , since your laste sicknes , when ye thought that ye should haue dyed ? ye are now ten times worse , haue yee not well meryted ? for a conclusion , the longer that we lyue , the more we do offend God , and the sooner that we dye , so much the sooner doo wee cease to displease God . Therfore exercyse thy selfe in thy fayth vppon the worde of GOD . For there are none exteriour or outward workes that can either satisfie that mightie Iudge , or quiet thyne owne conscience .

Thou beinge falsely dysceyued and abused , mayst well conforte thy selfe or suffre thy selfe to take consolacion vppon thyne owne woorkes or other mennes merites so long as thou lyueste here in this worlde and also at thy departynge , yea and vntoo the verye dethe ( as there be many that dye now adayes , GOD gyue them knowledge in Christ , but suche a consolacion shall not comfort or gyde thee long . It shall not bringe thee at all before the iudge . The iudge Iesus Christe knoweth none other merite but his own merite , which hee hathe merited vppon the crosse , and a stedfast fayth and confidence in his worde onely , as is aforesaid . Thy consolacion muste come of that , for it is a thing which will neuer leaue thee , but will goe with thee before the iudge , will answere for thee , and will neuer suffer thee to be confounded . Roma . x . As sayeth saynct Paule : who so euer beleeueth on Christe , shall not be ashamed . Of this ( if it please God ) yee shall yet heare more , and also how and to whom ye shall giue your accemptes .

Now must wee vnderstande , that God in the holy Scripture speaketh vnto vs of many things and layeth them sometime before our eyes , speakinge onely according to his wrath and iustice .

And agayne , sometime hee speaketh vnto vs according too hys great grace and mercye , hee fylleth vs a cuppe of foure wyne , & afterward hee gyueth vs a taste of the most sweete & dulcet wine , hee hurteth and healeth , he bringeth also into hell , yea euen hys very electe : but he leaueth them not there , hee draweth them from thence out agayne , if thou haste found here a taste of bitter wyne searche further , and thou shalte fynde agayne a draughte of the most sweetest wyne that is possible to be had .

Hee hath by these Scriptures aleaged here before , gyuen thee great feare and dread , and hathe almost cast thee into hell by the meanes of these terrible accomptes whiche hee demaundeth of thee , but seke further in the word of GOD , and there shalt thou fynde howe gentilly and fauourablye hee draweth thee oute agayne .

Note fyrst of all , how sweetely and louingly hee calleth thee too him , when he sayth : Come vnto me al ye that are laden or greued with any burthen , Mat . xi . & I sh●l refresh you . Art thou nowe laden and in feare for this great accomptes that thou shalt gyue before God , and knowest thou no Councell nor helpe ? Come hardly vnto mee & howe small or poore a Sinner how great or wicked a trespaser so euer thou be , come vnto mee , and spare not . I flee not awaye from thee , for I am comme and sent for such peoples sakes : I will ease you , I shall gyue you reste and quietnes .

But thou must not rest in any other thing , nor seeke any comfort in any other man , thou mayst not seeke nor looke after any other consol●cion or succourre in heauen or in earth , but onely in mee . I am a ielouse louer , I wil bee thy only comfort , thyne only health , refuge and consolacion , for I haue the power only to bee all this vnto thee , yea and it is my will so for to bee , and verye much hath it cost mee too shewe thee that it is euen so .

To come then to these accomptes which wee muste gyue wee ought to knowe that wee haue none other thing to bringe with vs , Mat . 18. then detres and trespaces , being ten thousand poundes behynde hande , and not one farthinge to paye , for wee haue not kepte one commaundement as we ought to do , wherewith we might paye our Lorde . And as touching this wee will see somewhat , what the lawe requyreth of vs.

First of all , our almyghtie god and creatour commaunded in the old testament vnto the children of Israell : ye shal be parfite , and without spotte with your Lorde your God : he sayde also : Deut . 18. bee yee holy , for I am holy . Christe also commaundeth in the gospell and sayth : Mat . 8. be ye perfyte as your heauenly father is parfyte .

The principall and great commaundement is this : Mat . xxii thou shalt loue thy Lorde God aboue all thinges , with all thy hart , with all thy Soule , and with all thy might . Shew mee , who dare say that hee hath kept and obserued this commaundement ? Truely there is no person vpon the earth , that can do this , with all the power that hee hath . It is not , neyther was it euer in the power of man to do this . It is not possible also for the lawe it selfe too gyue man strength to do it , althoughe it doth commaund it . For as S. Paule sayeth , the lawe bringeth nothinge too perfection , neyther doth it gyue any power or perfection vnto man , too accomplisshe the Commaundementes after such a maner as it commandeth them .

But by the lawe cometh the knowledge of synne , Rom. vii . that is too saye : By the Lawe wee knowe fyrste ●hat is synne . And so by this meanes is our wickednesse and imperfection shewed and declared vnto vs. And the Lawe wrought in vs all synne . In suche wyse , that wehn we know our synne fyrste of all , then are wee more desirous and ready to doo euill , for the Lawe doth forbyd and prohibite vs that thing , which wee dyd before , euen after eure owne appetites , without any resisting or forbydding of the Lawe .

Tehrefore ( as Sainct Paule sayth moreouer , ) The law sturreth vp in vs the wrath of God . I denye then that thorough it wee should come to any perfection , for that thing did wayt for an other tyme . It was of necessitie that Iesus Christ himselfe should do that thing fyrste in vs and wyth vs. This was the worke , to iustifie vs , and to giue vs perfection , this was the cause of his comming . As for the law , it wrought his office in vs.

It vttered synne and made it to be knowen , and so by this meanes increased synne in vs to the intent that the grace of Iesus Christ might fynd some what to do : which thing if the law could haue done , then dyed our sauiour Christ in vayne , Gala . ii . as sayeth saint Paule .

Euen likewise is it of vs with the aforesayde great and chiefe commaundement , which is , too loue God aboue all things , with all our hart , with all oure soule , with all our might . Mat . xxii . The whiche declareth playnely that all oure mynd , all our might all our hart all our soule and reason , shoulde neither do nor thinke any other thing , but to haue God in remembraunce onely , and euermore too consider and beare in mynde his loue , his benefites , his grace , his glory , his honour and kyndnes . Which thing it is not possible for any man vpon earth to doe , with all the power hee hath , after the mynde of the commaundement .

Lykewyse is it of the other commaundement , which is too loue oure neyghboure , yea and that so well as our selfe . Shewe mee now ( if ye can ) who is hee that in all thinges doth too hys neyghbour as he would be done to him , and gyueth hym , No man kepeth the commaundmentes as hee ought to do . lendeth him , assisteth , and aydeth hym in all his necessities , euen as hee woulde that his neyghbour shoulde do vnto him in like case ? Who is hee in the worlde , that with all his humayne possibilitie or strength is able for too doo that so on the earth ? And therefore it is true , as S. Paule sayeth , that all the worlde is made debter vnto GOD . So that there is none outward saint nor holy or vertuous Pharisey , ( which thinketh or st●dieth too keepe the Lawe as nyghe as is possible outwardly ) that can accomplishe or fulfyll any thyng at all before God . For they beholde not the mynde of the Law .

Can such a Pharysey ( thinke yee ) satisfie or pleale God with such outwarde deedes ? no truely , they muste needes bee debters vnto God , as is afore sayde . And thus are all our rightuousnes and good deedes founde , as it were a soyled or sylthy clothe defyl●d wyth the floures of a woman .

But these men that wee laste intreated of whiche after suche maner do and mustre theyr gaye glistering woorkes outwardly : are the most perillous and worst to helpe , for they recken not themselues for sinners , but contrarywyse , they beleue that they haue great merites , yea and moreouer that they lacke nothinge , in so much that they may parte wyth some of their good deedes too other : where shall a maune fynde now any , that after hee knoweth this commaundement doeth the outwarde worke thereof , onely for the loue of God and of hys neyghbour ? And then doth not hee fulfyll the Lawe or commandement , for hee dothe not toys thinge of a pure and a willinge harte onely for the loue of God . Now hee seeketh more his own profyte therein , or else hee doeth it to optayne heaven , or for feare of hell And ( to be shorte ) in all thinges that hee doth or leaueth vndone , after the Doctrine of the outwarde law , hee hath respecte to heauen or hell , and doth it not purelye for the Loue of God .

Now God requyreth and will haue the harte with the Lawe , and is not satisfyed in the outward worke without the harte , hee will that the harte do it , and that purely and only for the loue of him . Now can no manne disceyue him therefore , hee regardeth principally the ground and botome of our harte . And this is the intencion both of the Lawe , and the lawe maker also .

Who is hee nowe that can doe this with all the power that hee hath ? of a truthe , no other poore sinners They thinke that they shall yelde none other accompts then to bringe thyther , the residewe of their merites , whyche were not bestowed on other men and for them too bee crowned .

GOD gyue them knowledge and lyghten theyr hartes , that they maye see their mad blyndnes .

For to gyue these accomptes then , there is but only one counsell , that is , that we dispose ourselues ( so long as we are in this present lyfe ) to liue according to the law of God as nyghe as wee can , and diligently to seeke after God and his woorde , in the holy scripture , and to exercise oure selfe continually in this loue of God and of our neighbour . And when wee haue done all the best that wee canne , that then wee do yet knowledge and confesse that we are much worse then vnprofitable Seruauntes , Luc . xvii . and that wee haue not done the one halfe . No , not the hundreth parte of that whyche is commaunded vs , In asmuch as wee see that of a truthe it is euen so . Lette vs not then auance our power , neither externe our merits or workes any thing worth , nor yet any other mennes , whether they bee in heauen or in earth , but only to trust vnto the merites and workes of our Sauioure Iesus Christ , our onely Mediatour .

And to holde vs stedfastly thorowe fayth vnto him , too runne to him with a free courage and sure confidence , and to lay on his backe all our accomptes with al our dettes and trespaces , for vnto this thing hee was ordayned , prepared and eternally prouided of his heauenly father , to take & beare our synnes vppon him and answere for them .

i . Cor . 1. For , as sayeth Saint Paule , Iesus Chryst is gyuen vntoo vs of God , and is made oure wysedome , oure rightuousnes , our iustification , our holynes & redempcion . So that thorowe the meanes of him wee shall bee able to gyue a iust and true rekeninge , for though wee bee full of synne on euery syde , yet is Iesus Chryste righteous , thoughe wee are so wycked and euill , yet is hee holy and good . Thoughe wee of very righte are dampned and lost , yet is Iesus Christ saued , yea the very health and saluacion it selfe . It is hee that is ordayned , I say , and appointed of GOD for vs , too bee oure righteousnes , wisedome , sanctifying and redemption .

Nowe , our heauenly Father , in this his dearely beloued sonne and for his sake , will receyue vs as hys well beeloued children , and will not requyre or demaunde eyther debte or accomptes of vs any more , because wee haue beleeued in this his Sonne vnfaynedly , putting our truste and confidence stedfastlye in him .

But they which thinke too giue any other maner of accompts by any good deede or merites , whether of themselues , or of any other saynte , ether in heuen or in earth , such people ( I saye ) are fore abused and piteously deceyued , as ye haue sufficiently heard before . These shall bee fore bound to gyue their accomptes , and to yeelde a very strayte rekenynge of all their wordes and workes . These shall paye all euen vntoo the vttermost farthynge .

Vnto this people belongeth that fearefull and terrible accomptes that the scripture speaketh of . And vnto them that walke without feare after thee , not looking towarde God nor his commaundementes , and dye euen so . These twoo manner of folke are they which shall gyue this strayte rekeninge . And of them is the worde of God veryfyed as touching the dreadful accomptes which must bee gyuen as it is sayd before .

And although this were sufficient for the second artycle that we intreat of ( that is to saye , of the accomptes ) so that euerye Christen man might herewith be satisfied , yet shall you heare by Gods grace , howe Dauid in his psalme doth recite thre small articles which will not come euill to our purpose in this place , psal . 32. he speaketh there of our accompts and of our acquitaunce , and sayth on this maner : Blessed are they , whose sinnes are forgyuen : blessed are they , whose synnes are hydde or couered : Blessed is hee to whom God imputeth not his sinne , hereby wee see howe God our maker doth receyue in three maner of wayes , the accompts , the reconciliation or satisfaction of our sinnes : fyrst in pardoning the sinnes : secondly in coueryng them : thirdly in not imputing or compting our euil deedes for sin .

The first is , that all is satisfied vnto God , and that hee wyll not demaund any more actes for the sinnes that hee hath pardoned , which wee beleeue surely to bee payde , quyte , and pardoned onely by his sonne Iesus Christ , and by his merites , for of that thing whiche is once forgyuen , quyte and payde , there muste no more rekening he made .

Esa . xliiii And that it is true , that sinnes are pardoned only by the merites of Iesus Christ , wee haue shewed sufficientlye before , and of this is all the Scripture full , for our Sauiour sayth hym selfe by his Prophet Esay : I am hee , I am hee which putteth awaye thy sinnes for myne owne sake , and I will not remember thy iniquities . And by his Prophete Hieremy hee sayeth : Hier . x . xl I wil haue mercy vpon their iniquities , and will remember their sinnes no more . The Prophete Ezechiell also speaking in the personne of God sayeth : At all tymes when a sinner turneth to me , Eze . viii . I wil no more bere his iniquities in mind .

By these wordes it is manyfeste , that all is pardoned and forgotten , and all accomptes out of memory . Therefore sayeth the Prophete Dauid also : Hee hath not done vntoo vs accordynge to our sinnes , and hath not dealte wyth vs after oure iniquities , but as much as differeth betweene heauen & earth . And as farre as the east is from the Weste , so farre hath hee sett oure sinnes from vs. And euen as a father hath pitie vppon hys sonnes ( sayeth Dauid ) so hathe God mercy on vs , for he knoweth our frayle nature . Nowe , I truste ye be content as touching the fyrst way whereby almighty God receiueth accomptes of our sinnes .

The seconde way is in couering sinnes by char●tie . The accomptes of them are made before God with perfyte loue & workes of mercy vnto our neighboures , that is to saye ▪ to forbeare & suffer their weaknes , to giue them almes , to shewe them comforte & succour , to gyue them good ensample both in worde and deede , of the which yee maye reade in Paules epistles . So that the rekening shal be no more demaunded , for our sinnes are euermore hydde by the meanes of Iesus Christ . In whose name , and for whose sake onelye wee doo these workes . Nowe , hee that is feruent in the loue of God , wil loue also his neighbour and couer his faultes . As sainct Peter sayth : 1. Pet . 4. Aboue all thinges haue loue one with an other , for charitie dooth couer the multitude of synnes .

Salomon also sayeth , that Loue couereth all sinnes . Thoroughe mercy and fayth are sinnes forgyuen vs , but loue compelleth vs to forgyue other menne their sinnes . According to this sayeth Sainct Iames : My brethren , if any haue erred and fallen from the ryght waye , Iacob . 5. and an other of you dothe retourne him vnte the true knowledge : lette the same knowe that hee which conuerteth a sinner from goinge astray out of his waye , shall saue his soule from death , and shall hyde the multitude of sinnes .

Thus yee heare how that loue doth couer sinnes , and that god had promised forgyuenes too all them that forgyue their neyghbours . Neyther will GOD requyre any accompts of such men for the fayth and stedfast truste that they haue onely in Iesus Christ , in his merites and satisfaction , is the cause why they do any thing that please God . And the benefites and loue of Iesus Christ with the which he loueth vs , couereth and hydeth all oure wyckednes and imperfection , so that God hys heauenly Father will not see nor knowe anye faute in vs.

And therefore my dearely beloued brethren and systers , let vs betake our selues euermore vnto God with al our good deedes and workes , in a perfyte harte , in true fayth and loue of GOD and our neyghbours , sufferinge our celestial Creatour and faithfull GOD from hencefoorth to care for vs whither that it please him that wee shall yet remayne seperate styll from him in thys vale of misery , or that it bee hys will to call vs to him into eternal reste : beleeuinge parfytely that his eyes are alwayes vppon vs , holding vs and caringe for vs as his well beloued children , for the loue of his Sonne IESVS Christ , in whom we are beloued and trusted . And for this cause let vs yeelde our selues wholy in to his handes , and committe our selues altogither vnto him , both Body and Soule , beeynge sure , that whether wee lyue or dye , wee bee his , and pertayne vnto him . And therefore let vs with a pure hart and mynd saye vnto him : Oh Father , thy will bee fulfilled in earth , as it is in heauen .

Here to may one also alleadge the wordes of Christe in Iohn : Verely , verely , I say vnto you , hee that keepeth my wordes and beleeueth on him that sent mee , hath lyfe euerlastinge , & shal not come into iudgement , but is escaped already from death vntoo lyfe .

Lo , ye heare that they shal not come into iudgement , & by thys menes haue they none accompts for to make , neither are they called therto , for they are alreadye passed from death vnto lyfe . Consider also that our lord sayth not he shall passe from death vnto lyfe , but hee is passed already from death vntoo lyfe , for a Christen man which is not fained : is as sure of that which our Sauiour here speaketh , as though it wer done already . The fayth & loue in Iesu Christe , the kyndnesse wherewith hee loueth vs , that saueth vs , hydeth all our sinnes , purchaseth pardon and forgyuenesse of all our iniquities , & quyteth vs of our accomptes .

Thyrdly , God will not impute nor recken our sinne to vs , therefore shal wee gyue none accomptes of them , for in Iesus Christe , and thorowe the menes of him , they shall bee put awaye , quyte , and pardoned for euer , without any accomptes .

And that it is truthe , that God doth not impute nor recken our synnes vnto vs , wee fynde in many places of holy Scripture , for Sainct Paule sayeth : All thinges are of GOD which hath reconcyled vs vnto him self by Iesus Christe : for God was in Christ reconcyling the world , not imputing their synnes vnto them .

Here yee see how God dissembleth and will not see the euyll deedes of our imperfection and wyckednes , and rekeneth them not for sinne , I meane of vs that are in the fayth of Iesu Chryste his sonne . And as sure as it is that hee imputeth not oure sinne vntoo vs , so sure it is , that wee shall gyue none other accomptes for them , then Christes bloude and merites : whereby ( as saynt Paule sayeth ) wee are broughte into the fauoure of God his Father which doth count vs without spot in his sight .

Iesus Christe , thorowe the great loue that hee bare vnto vs tooke our sinnes vpon him , paying dearely for them . As Esay hadde Prophesyed longe before howe that God hadde layde all our sinnes and trespaces vppon Iesus Chryste sayinge : Truly hee ( meaning Christ ) dyd beare our sorowes and suffer oure myseries , hee was wounded for our iniquities , and humbled for oure synnes .

Beholde I pray you how the prophet speaketh here , as thogh the thing had bin done alreadye , which was fulfilled in so manye hundreth yeares after . Consider how he sayth , he was wounded , he hath borne , hee hath taken away our iniquities . For the saluacion of mankynde was from the beginning preordinate in the wyll and ordinaunce of the Father , whyche hee purposed too worke and doo . In , and by hys dearely beloued Sonne , for hee knew that wee were the worke of his handes , though all that is in vs , is vanitie , falshed , ypocrisye , and synne . Therefore was it needfull that he should ordein an other saluacion then was in vs , and that by one man , whom hee should ordayne to helpe all other men , whose nature was so corrupte and poysoned in Adam , that they should haue remayned in it for euermore , if the mercy of god in Chryste had not bene so plenteous .

Our nature was so corrupt , and venomed by the firste synne of Adam , that synne abydeth in vs , and is made our possession & heritage , so that by nature wee are al the children of gods wrath and can do nothing of our self but sinne , no not able to think a good thought .

Against this hath God our father most mercyfully taken vs to his grace , in one , and by one man Iesus Christ , so that hee is of power to excuse oure corrupt nature , and the workes thereof , in the sight of God , agaynste all maner of complaynt that sinne or damnacion can make agaynst vs For as S. Paule sayeth , Ephe , 2. Lyke as by the synne of one man damnacion is come vpon all men , Rom. v. so by the iustice of one man , is the rightuousnes of lyfe come vppon all men .

Here is it playne that God receyueth our accomptes in pardoning , couering and not imputing our sinnes to vs. And all that by the meanes of Iesu Christ , thorow whom also he is to vs also a louing and a mercyfull Father , whose nature is pure louinge & kinde , as Dauid sayth : his mercy is aboue all his workes . Psa . xliiii . And God himselfe sayeth the same by his Prophete Esay : for a lyttle ceason I haue forsaken you , Esa . liiii but I will gather you togyther agayne in my great and mightye mercie . And for a minute haue I hydden my face from you , but in an euerlasting mercy & grace I haue pitie vpon you , and haue shewed you kyndnes and fauour These wordes be spoken by him that is your Sauioure , Redeemer and Lorde . And afterwarde hee sayeth : The Mountaynes shall passe . &c. but my mercy and grace shall not depart from you , and the couenaunt of my peace , shall not bee taken from you .

The Lord your God hath sayd these thinges , euen hee whyche hath mercy vpon you .

Saynct Paule sayeth also : Bee it knowen vnto you ye men and brethren , that thorowe him ( meaning Chryst Iesu ) is preached vntoo you forgyuenes of synnes . Act. 14. And by him are all that beleeue , iustifyed by the lawe of Moyses .

These wordes be very playne sure , and confortable , and well worthy to be grounded in a christen mannes harte , Heb . 8. therefore let vs that are Christen , as Sainct Paule sayth , flee vnto God the Father , with a strong confidence and with a stedfast fayth , and vnto the Throne of his grace , euen Iesus Christe our only Mediator and reconcilier of gods wrath appoynting him to bee oure Satisfactour and paymayster of our accomptes . And without doubte wee shall fynde a perpetuall peace in oure Conscience , wyth reste and quyetnes in our soule . For this cause dyd hee shed hys bloude , suffering so shamefull & bitter death , too the intente that wee should bee without spot or wrinkle , made pure , and free by him , to be presented and offered vnto his celestiall father , in the houre of death , and at the day of iudgemente . Therefore sayeth S. Paule moreouer , that Iesus Christ hath reconcyled thorowe his bloud vpon the crosse , al that is in heauen and earth . And vs also ( which were his enemies in our vnderstanding , in oure wycked and euill workes ) hath hee reconciled by the body of his flesh and by his death , to the intente , that hee might offer vs vp in the sight of his father , holy & withoute faute , if so bee that wee abyde in the fayth , and trust stedfastly in him , & turne not awaye from this hope of the gospell .

By all these authorities it is nowe cleare ynough that we shal not bee rebuked and discouraged of the Iudge Iesus Christ vnto our dammage and vtter confusion . But euen as Christ Iesus hath made vs holy and blameles and as hee our head is without spotte or wrinkle , all pure , clene and holy . So in him and by him , we which are his members , shal departe without spotte or faute , being pure and sanctified , and no maner of accompt shal be requyred of vs.

And thus shall wee come to knowledge howe these Scriptures of gyuynge the accomptes oughte to bee vnderstande , that is too saye , for the exhortation and sturring vppe of the Elect , and to shewe them their weakenesse , howe vnable they are too gyue suche accomptes , as the lawe requyreth of them . And so by these meanes to cause them to mourne , and syghe for helpe and succoure of GOD , for they can fynde nothing in them selues but onely great dettes , great sinnes , and ( to be shorte ) all euill . And to the intent that they maye run vnto such a sure comfort , and so certaine a succourer , as is Iesus Christe of whom they may bee bolde too requyre any needefull thing that they lacke .

And then as for the infideles and suche personnes as haue no fayth nor trust in Christe , which thinke too satisfye the Iudge with outwarde woorkes , and thereby to comme vnto the ende of their accomptes . And as for them also that lyue negligently and fleshly , hauinge no respecte to God nor vntoo his Lawes , ●or suche accomp●es as hee demaundeth . Vnto such people i● is sayde before , that they muste gyue such a ry●ourous accomptes too the greatier feare and more dampnacion of them selues . And as concerning the fyrste sorte , if they regarded well them selues , how that all is nothinge that is in theyr power , they might haue an occasion to leaue all togyther waytinge onely and trustynge stedfastly in the merite of Iesus Christ . And the other too auoyde their dampnacion , would leaue theyr synnes and iniquities , fearing the rigorous iudge , the strayte accomptes that are demaunded , before the whiche Iudge ( if it be so that they will not receyue the grace of GOD in tyme conuen●ent and whyle they maye ) they shall yeelde suche accomptes and rekeninge , that they shall neuer be able too pay it . As it is written in Iob : They shall recompence and lament all that they haue done , and that shal neuer come to an ende . Esay sayth also : Their fire shall neuer bee quenched . Therefore , ( as our Sauiour Christ biddeth vs in the Gospell ) lette vs take vayne to agree with our aduersarie whyles wee are in the way with him : that is to say with the woorde of God which doth euer more reprehende vs , and is alwaye agaynst vs. For if we wil not looke circumspective , and agree with it , wee shall be cast into the pryson of hell , and shall not departe from thence , vntyll wee haue payed the vttermost Farthyng , which is not possible for vs to doe , and therfore must we abyde there for euer .

These twoo maner of people sayeth the scripture , shall yeelde these accomptes , and it is to bee vnderstande of them , and toucheth them onely which will not heare God , but despyse his commaundements , and will not liue after them . Nowe haue ye esteemed and valued Iesus Chryste and his merites to little for thē , not seeking health onely by him , but bring in their merites , and hope to bee saued by them . Therfore shall they for euer be deiecte and forsaken of God , and hys sonne Iesus Christ : hauing no helpe to gyue this accomptes so terrible , but them selues onely , and too satisfye it withoute the helpe or comforte of anye other man , as reason is . Therefore let vs gyue diligence so long as we are yet in this lyfe , too agree and accorde with the worde of God which is oure contrepartie , and to liue after it as nyghe as wee can , exercising our fayth in the same word and encreasing it from day to day in porfyte loue & charitie of our neyghbours without ypocrisie , with full purpose and intention so to remayne .

And if it chaunce at any tyme that wee doo fall or slippe & fynd no remedie in vs too fulfyll the worde , wee may not for that bee discouraged or dispayre but beleeue that Christ Iesus is sette and ordayned to accomplishe it for vs , as wee haue hearde sufficiently here before , taking all our iniquities vpon him with so great a passion and death , not onely for vs , but for all men that beleeue in his worde , and trust surely in him , for these shall not come into iudgement or gyue any accomptes , but are passed already ( as sayeth oure Sauyoure ) from death vnto lyfe . This is sufficient for the second Article .

¶ The thyrd Article .

THe third artycle or cause wherefore wee dye not with a good will , is ( as we sayd before ) ignorance which is that wee knowe not , neyther are sure whether wee shall goe after we be dead . Vpon the which poynt we shal not need to speake much vnto them that vnderstande the two fyrst artycles , for this foloweth the other two of necessitie . But they that are not instruct in the other twoo , & know not , neither wil know this present faith , I can not tell howe to satisfye suche people too cause them bel●u● . And I would fayn aske t●em if they haue any faith in God , or if they beleeue that there is a God , and that there is an other lyfe euerlasting after this , or if they beleeue that God hath created them to such a lyfe , and ordayned them to dwel eternall with him after this lyfe , I suppose they woulde saye yea .

Neuerthelesse , as they perceyue no faulte in them , and as they feele no sinne in theyr conscienc● : euen so say they , we beleeue that wee shall come to heauen after thys lyfe . And therefore I saye , if they were well taught in the two fyrst poyntes , it shoulde hee no neede to speake much of thys thyrde , for that would followe the other well ynough .

But for the multitude of simple people that are not taught in the twoo fyrst Artycles , beinge from their youth learned and accustomed to stande in feare and dreade of the greeuous daye of Iudgemente and death , sometyme by hell , sometyme by purgatorie , and sometyme troubled with the feare of the deuill , and howe hee shall assayle vs at the houre of death , and thorowe the terrible death it self and the payn therof , of gyuing a strate accompts of a rigourous Iudge , and suche lyke doctrynes . For these I say , for the consolacion of the ignoraunt , and for the confirmacion of this thyrde poynte , wee shall bringe forth authorities of holye Scripture .

And it is to be noted , that these Doctours and preachers which haue on this manner taught the people , and knowe no waye too bringe them to well doeinge and to lyue vertuously , but by such a feare , they greatly erred , & haue bin to long themselues out of the ri●ht way , to leade the people of God , and to make a true Chrysten manne , for by this meanes they haue brought farther from God , all them that they haue taught .

The true way was once and is yet , that ought and is bounde to leade the people to the loue of God fyrste and before all other thinges . Euen as the first commaundement sayeth : That wee shall loue our Lorde God aboue all thinges , with all our hart . &c. For why , hee is euermore oure deare Father , and wee are alwayes his children and heyers , so longe as wee are found in the fauour of Iesu Christ his sonne , and in good purpose to liue from henceforth after the will of oure d●are father This is the fyrste stone and foundacion that ought to be● pr●●c●●● vnto the pe●ple , an● gyue them ●o vnd●rsta●de , and made to beleeue . And than , all that is founde in the Scripture correspondent to this , that is to say vnto the sonne of God , should bee declared for the increase of fayth and trust in God , & loue of our neighbours , which immediately foloweth the loue of God .

One maye preache vnto mee long ynough of hell , of the deuil , of gyuing a strayte accomptes , of a rygourous Iudge and suche lyke thinges , or ●u●r I can haue a loue to God , for they should rather make mee draw backe from God and bringe me to haue s●ch a conceyte , that I should bee alwayes af●●y e of God willingly to abyde s●●ll ● this lyfe , or els to dye as beast●s doe in body and soule , and so by that meanes to escape death-h●ll , the Deuill , and that dreadful accompts also in the day of iudgement .

Therefore , I say , wee muste beginne on an other facion too make a Christen man In shewing him the grace , fauoure , loue , with the kind and fatherly mercy of GOD our Father . Also that the same deare Father of ours , besydes that hee doth pardon oure synnes , ( as is before sayde ) hee dissembleth and maketh as though hee sawe not our euill inclination to synne , when wee are so strongly assayled agaynst our mynde and will-r●kening them all satisfied & payde , in and by the merites and bitter passion of his deare sonne Iesus Christe . So that by these meanes there is nowe neyther synne nor death , deuill , nor hell , nor any other thing that can disturbe any other thing that can giue vs a●y more dread or feare .

For after that ye know what sinne is taken alway , what dread or feare can death make ? yee see now that death bringeth greate profyte , in so muche that it sendeth you vnto an other lyfe that is much better then this is . And it serueth you for this purpose , to kyll your sinfull fleshe , so that it can not let you nor drawe you any more vnto synne , that ye beinge deliuered from that , may offende GOD no more , but maye wethout let or impediment serue him for euer .

Moreouer , when sinne is forgyuen and Chryste Iesus hathe taken it vppon him , what can all the Deuils of hell do to you ? yea hell it selfe , what can it doe ? And if Hell can doe nothynge , what can Purgatory doe ? If there were anye suche as wee haue feared so greatlye thys many yeares ? which Purgatorie , thoughe it bee but onely an Imaginacion of false ypocrites , and no fyer in verye deede , yet many menne stand in more feare of it , then of the fyre of hell , s● euill are wee instruct and taught , but oure synnes haue deserued it .

For to saye then some thinge for the consolacion of the simple , and to confirme this present Article : euery Christen man ought to knowe that the very naturall , death is no other thing of it selfe but a dreame or sleepe , and one dyeth euen as it were a man that sleepeth . So that , as a man doth sleepe without payne : euen so shall death comme , when it pleaseth our Lorde , and bringe wyth it no payne or sorrowe , for that doth alwayes the sicknes bring , which commeth with death , and one mans death is more paynefull then an other , euen after as the disease or sicknes is .

It is of a truth and a naturall thing , that the soule and the body departe not willingly asunder , but would fayne abyde styll ioyned togyther one with immortalitie and bee sente into an other lyfe without departinge the one from the other , as Saint Paule sayeth . And as touching oure nature , wee can not depart from thys lyfe , withoute great feare and terrour , for suche separacion of the body and soule which wer so naturallye ioyned togyther of God in one naturall knot .

But a true Christen manne , whiche is nowe an other manner of thynge then a pure Naturall man and sauoureth otherwyse then a very carnall man , ( whiche Christen man hathe knowledge also of his maker and of him selfe ) knoweth vnto what ende hee is ordeyned , not for too lyue here as hee liueth now , but to liue aboue eternally with hys Creatour and God . And this is the will and ordinance of GOD in vs all , that wee must fyrst die in our body , and afterwarde immortally to ryse agayne , and so liue with him for euermore . And therefore hee him selfe would go before and dye , and would be the fyrst that rose from death .

So that a Christen man , which knoweth this to bee euen so , and beleeueth it stedfastlye , pleaseth GOD very well , and followeth his Mayster willingly : First to death , and after vntoo the resurrection , accordynge vntoo the good mynde and ordinaunce of God . Ioan . 8 And it shall come vnto him as Christ saieth , hee that keepeth my worde shall neuer see death , so that suche a personne shall not see , nor taste death at all , hauinge onely his eyes and his hart vnto the other lyfe , and to such an eternal fruicion of God , whereto hee knoweth that hee is made and ordayned , therefore vpon Gods word and promises is all his hope and trust .

To this I councell you , suffer no man to bringe you into anye terrible feare or dreade of death , for of a truthe it is not fearefull vnto a faythful Christen to whom wee write , or at the least whiche labour to bee such and to comme thereto , we speak not vnto them that haue but onely the name .

It is very true , that an vnbeleeuynge personne , or a false Christen man hath at his death , terrible feare , seeinge that all his lyfe longe hee hathe greate dreade that hee shall bee seperate eternally from the face of God , and wayteth for the paynes of hell which surely he thinketh for to haue .

But death bringeth him not this , for it commeth of his sinfulnes and remorse of conscience , & of the infidelitie and desperation which hee hath , for hee seeth now that such terrible feare commeth vpon his necke , which as longe as hee liued , hee would not beleeue , nor passe vpon it , but nowe is commeth vppon him , and approcheth a pase . Therefore must hee now beleeue it when hee begineth to taste the terroure and deed , with the payne also whiche the sickness● bring●th .

Is it any maruayll then that suche people looke fayntlye in t●eir rages and raues , and many tymes piteousely discomfort themselues at theyr ende , whiche beeing desperate , dye without anye hope or succoure ? And when many men heare or see that famine folkes dye on this man●er ▪ they laye all the faute vntoo death , which they ought to ascribe vnto the conscience and sickenes .

And this is the cause that death is described and painted so terribly and with so grimme a face or visage . But what belongeth this vnto a true and faythf●l● Christen man ? truely nothing at all , for hee seeth that all is otherwyse , he knoweth that his Conscience is in God , and set sure in his word , so confortable , h●e beleueth that thorow Iesu Christ , his synnes are forgyuen and pardoned him , and that hee is the chylde of GOD , and heyre of eternall lyfe , hopinge surely that hee shall chaunge this presente lyfe for an other , whiche is without comparison better , and speaketh not of any feare or dread of death .

And if peraduenture ther come vpon him at any time any phantasie of sinne , hell , or of the deuil , hee knoweth the way too tourne straight to Iesu Christ , and set him before his eyes , after the maner as hath ben ofte sayd here before , so shall such a phantasie vanishe awaye by and by . Neyther hath hee any other melancolye or greefe , but onely such as his syckenes doth cause him too haue .

Death at his houre commeth vnto him ( as is afore sayd ) without any feare or greefe , euen like a dreame , or as a man whiche when hee sleepeth canne not tell that hee is sleepinge . So deeth hee sleepe and reste in the Lorde . As wee fynde written of dyuers holy men , which in their departing and death , haue sweetelye slepte in the LORD , and as wee see dayly in the departynge of many good men , whiche dye as peaceably , as they sleepe naturally .

Now it is conuenient that we speake of our mansion after this death , accordinge to holy scripture , that wee may see what it sayeth thereof . Fyrst , S. Paule sayeth : Though oure outwarde man ( that is to saye our bodye ) doe perishe and dye , 2. Cor . 5 yet the inwarde man is renewed daye by daye . For our exceeding tribulacion , which is momentanye and lyght , prepareth an eternall glory vnto vs , whyle we looke not on the things which are sene , but on thinges which are not seene , for things which are seene , are temporall , and thinges whiche are not seene , are eternall . Wee knowe ( sayeth hee ) that if oure earthy mansion , that is our body were destroyed wee haue a building ordeyned of God , and habitacion not made with mannes handes , but eternall in heauen .

And therefore sygh we , desiring to be clothed with oure mansion which is from heauen : if it happen that wee bee found clothed and not naked , for as longe as wee are in the habitacion of oure body , wee syghe and are greeued for wee would not bee vnclothed that mortalitie might be swalowed vp of lyfe . But hee ( say●th S. Paule ) that hath ord●yned vs vntoo this thynge is GOD , which of himselfe hath giuen vnto vs the earnest of his spirite : wee are alwaye of good cheere , and knowe well that as longe as we are in this bodye , wee are absent from God , for we walke by fayth in him , and not by visible thinges . Neuertheles , wee are of good comfort , and had rather be absent from the body , and to bee present with GOD , here was the harte of a true christen , that spoke on this maner . And so ought a Preacher to teach other men , that they may knowe God , Christ , themselues , and the very true pro●●ssion of their Baptisme : so that they maye hau● a better will to depar●e he●ce , and to bee deliuered from this stynking fl●she . And so ought euery man too exam●ne him s●lfe , if hee haue suche a desyre or no , for so much as hee l●cketh of s●che a will or d●sire , so farre is ●ee off from a true christen man .

Saynct Paule sayeth ●oreouer : ye are nowe no more strangers or pylgrymes , but citizens with the Sainctes , and of the houshold of God , buylded vpon the foundacion of the Apostles and Prophetes by IESVS Christ . He sayth also in an other place : yee ar come vnto the mount Syon , and to the Citie of the lyuing God the celestiall Hierusalem , and to innumerable sight of Angels , and to the congregation of the first borne sonnes , whiche are written in heauen , and too God the Iudge of all , and to the Spirits of good and parfit men , and to Iesus Christ the mediator of the newe Testament .

Haue wee not nowe spoken playne ynough of our mansions after this mortall lyfe ? that is to saye , that we shall bee of the housholde of God , Heb . xii Citezens and possessours of eternall lyfe , with and innumerable nombre of Angelles and Sainctes , and that we shall remayne and possesse eternally the kingdome of heauen , and the Citie of the liuing God , that celestiall Hierusalem , whervnto Iesus Christ him self shall call vs at the day of iudgement , Mat . 25 saying : come ye blessed children of my father , possesse the kingedome of heauen , which was prepared for you before the begynning of the world : hee hath also promised that hee is gone before vs to prepare vs a place , & will come agayne for vs , and take vs with him , to the intent that wheras hee is , wee may bee also eternally : who would nowe knowe more of the place or beinge after this lyfe : are we not contente with the mansion of god whereas his son hath prepared vs a place ? by whom and in whome wee shall perpetually be one with God .

Therefore such a place or abydynge must needes exceede all other places , and lodginges that a man can thinke or his hart can ymagine . For there was neuer tonge yet that was able to speak it , neyther shall hee , as Sayncte Paule sayeth , and as Esay sayd long tyme before : No eye hathe seene , nor eare hearde , neyther hath it entred into the harte of a man , what God hathe prepared for them that loue him . Vnto the which ioye we pray him to leade and conduit vs of his only grace and mercy in Iesu Chryste , thorowe the knowledge of him and of his woorde , and fulfyllynge of his will , now and euer .

AMEN .

¶ The conclusion .

I Suppose that by chis doctrine , euery christen man shal be contented & wel instruct in the time of death , too put awaye from them these three aforesayde impedimentes , so that I trust in God they shall not now let hym , nor draw him backe any more from a ioyfull and glad will to receiue his corporal death , but shal wait for it patiently , and with a good wil . when soe●er our deare father calleth him thereto , for by it , as it were thorow an euery , leadeth vs vnto an other lyfe a thousand fold better . And so d●liuereth vs from all misery and displeasure , from all daungers and out of the handes of all our enemyes : being c●rtifyed by oure sayth● that all thynges whiche coulde hurte or hynder vs ▪ whether i● were synne , death , de●yll , or hell : are all togither vanquished and ouer comme , being turned to our profite . The accomptes is paste , the Iudge is appeased , al dettes are pardoned , forgotten , quyte , satisfied , and payed , and there is nothing found dampnable in vs because we are in Iesu Christe , and in his fayth , as it is sayd sufficiently afore .

But it is alway to bee noted , and this should we keepe well in memory , that wee haue all these thinges only by Iesus Christe , which is our head , and wee his members , I meane , that be christen , not all they that beare the name , for by a louing fayth , we trust and rest in and vppon him , and his blessed worde , knowyng that hee is Lorde of Lordes , a mightie Emperour aboue al that are in Heauen , Hell , or Earth : whiche hath gyuen vs all these thinges of his mere liberalitie , without any deseruing of vs but thorow his loue and kyndnesse . And hath optayned it for vs of his celestiall Father , by his precious bloude . The which thinge bycause we beleue it is true , and know that it is so , all feare , and dreade goeth from vs.

And by this meanes GOD worketh agayne in vs a feruentn●s and such a loue toward him , that wee tourne all thinges too his prayse and honoure whyche hath shewed vs such kyndnesse & loue being of Nature hys very enemies .

Therefore let vs continuallye apply our selues agayn to please him , & to leaue all that we know doth displease him .

But bycause that by the reason of the synfull and stynkynge fleshe , wee are daylye troubled , and inclyned to euyll , which doth withdrawe and hinder vs so too doo , therefore let vs call for hys helpe , and desire with the Apostell Paule ( as it is sayd before ) that this mortall body may dye and be destroyed , t● the intente , that wee may serue God and bee obedient euermore vnto him with out any let And as longe as wee haue here to tra●a●● , b●aring this sinfull fleshe about with vs , lette vs resist dayly and fight agaynst the euill inclination thereof , too the intent that wee may hold hir vnder the brydle , and too continewe as valiaunt Captaynes .

In , and by our head IESVS Christe . The which thinge , God our celestiall Father graunt eternally .

AMEN .

THVS ENDETH the Letter of Iohn Frith , written by him in the Tower to the faythfull Congregacion .

FINIS .