An homilie of Saint John Chrysostome vpon that saying of Saint Paul, Brethern, I wold not haue you ignorant, what is becom of those that slepe, to the end ye lament not. &c. With also a discourse vpon Job, and Abraham, newely made out of Greke into latin by master Cheke, and englished by Tho. Chaloner.

AN HOMILIE OF Chrysostome .

FOVR daies haue I spent in expounding vnto you the parable of Lazarus , lading furth such treasour , as in that botched body we found hydden , whiche was neither gold , nor siluer , nor iewels , but rather religion constant courage , suffrance , & much patience . Forlike as these slydyng & transitory treasures are outwardly couerid with brambles , thistles , and rugged heth , and natheles in digging deaper great richesse is discouered : So fynde we in Lazarus , botches outwardely , but withinwarde , substance beyonde estimation , a body diseased , but a noble and liuely spirite , in whom that saieng of the apostle is fulfilled : howe well the vtter man is corrupted , so well the inner man is renewid . And truly I might this day also wade in the same parable , confutyng suche heretikes , as reproue the olde Testament , with the Patriarches , yea and spare not to whette theyr tounges against god the maker of al thinges . But for I wolde not my wordes all of one thyng , shulde to muche glutte you , these disputations refer I to an other season , and now let vs see , what we can saye in a newe matter . Parde ye knowe , that euer one kynde of meate , soone squaymysheth the stomak , wheras change quickeneth a continual apetite . To the ende therfore we vse the like in our sermon , let vs after a longe space , loke backe agayne vpon saynt Paule . For as this present day is red vnto vs very apoyntedly a place of the apostle , and handesomely agreeth that , that now we intend to say , with that we haue afore sayde . Ye haue herd then Paul declaring , and sayeng : Brethren , I wolde not haue you vnwyttyng what is become of those that sleape , least ye-make dole , and mourne , as others do that want hope . That , of Lazarus , was a strong sinew of the gospel , and this nowe is the voice of th apostle , but in effect their tunes accorde . For as in that parable I treated much of the resurrection , & of the iudgemente to come : so hathe this text brought me backe now into the self same argument , because if we digge out well this place of the apostle , we shall not misse of the very same treasure . For then , my hole oration tendid to this effect , that the hearers might be taught , how nothing in thys worlde was to be reputed for goodly , but that rather in our hope we shuld marche on further , hauynge dayly before our eyes , the dome of our iudge , howe redoutable his iudgement is , & of what sterne grauenes we shuld fynde him . And doth not Paule with these wordes counseill vs the like ? But herken ye . Of those that slepe I wolde not haue you ignorant , to th end ye mourne not as other do , who haue no hope : For and if we beleue that Iesus is dead & vprisen : so those that in Iesus do slepe , god shal lead with hym . But in chiefe , this is worth the serche to be knowen . why ? when he speketh of Christ , his departing out of life he calleth death , and where he speaketh of oure deathe , he doth name it a slepe , and not deathe . For he said nat of the deade , what then ? of those that slepe , & a litle after , so those that in Iesus do slepe , nat those that in Iesus are deade , god shal lead with him . And then agayn . We that liue , that are left til the commynge of Christe , shall nat preuent them that ar on sleape . Nat somuch as here said he , that ar dead , but thrise making mention therof , thrise death he called a slepe . But nat so of Christ , as for and if we beleue that Iesus is dead , he sayde nat is on slepe , but deade , and wherfore calleth he it Christis deth , and our slepe ? For nat rashely & at all auentures , but rather vpon some great and depe respecte , hathe he vsed this obseruation of wordes . So speakyng of Christe , he called it his deathe , to the ende the same myght be thought a passion in him , and as to vs he qualifieth it with the name of slepe , that therby he myght comeforte our sorow . For the cause wherof procedeth the resurrection , boldely he called death , but where all is grounded on hope , that nameth he a slepe , seming with the veray worde to comforte vs , and geue vs good hope . Inasmuch as he that slepith shal ryse againe , and death is naught els but a longe slepe . For do nat obiect me with this , that the deade heare nat , speake nat , see nat , nor fele nat , seing that a slepyng man hathe no parte of all these . But if algates I must reherce some wondre , howe say you to this ? That the soule of hym that sleapeth , dothe after a maner slepe also , & the deade do wake . But a dead man ( saiest thou ) putrifieth , and rottith , chaungid into duste and asshes , what therof my freind ? that makith the more for vs . For incase a landlord , purposing to reedifie an olde and ruinous house , shuld ( as he must ) fyrst of all transport the tenauntes some where els , then plucke down the olde buyldyng , raysyng it more stately than euer it was , this dede ( trowe I ) in nothing offendith the tenauntes , but muche more cheareth them , bycause they regard nat somuch the present defacing , as with theyr mynd they comprehend the plat of the house that shal be , but nat as yet , to be vewed at eye : Euyn so doth god after lyke rate dissolue our bodyes , deductyng our soules the tenauntes as out of an house , to th end the same beyng ones new repayred , he may with greatter glory repossesse them again therin . Lette vs nat therfore somuche counte vpon this present , in maner defasyng , as on the gorgeousnes that our house shal be of . For admitte one hadde a copper ymage fordone with longe age and rustynes , parde he breaketh it , and in the fornace newe meltith it , to make it semelier then euer it was . And as that dissoluing in the fornace , is nat th utter distruction of th image , but rather a renewyng to the same : So is the dissolution of our bodies nat an vndoing , but rather a new refresshing . When thou seest therfore this fleshe of ours , as in a fornace melting and putrifieng , stay nat thy selfe at that sight , but rather haue an eye to the mouldwerkes proporcion ▪ Neither suffice thy self herwith , but wade on yet further . Inasmuche as an ymage 〈◊〉 when he castith a bodie of brasse , he doth nat new make it of gold , or euerlastyng , but brasen as before it was . Wheras god on thother side casting this our mortal and earthly bodie , restorith it golden , and immortall . For the earthe that receiuith our bodies fraile , and vnpure , rendrith the same agayn immortal , and right pure . Why shuld we then somuch behold on the corps lieng specheles , and with eies closed , as when it riseth againe , partaker of the glorie passing mans vttrance , to be astonnied , and wondred at ? For thus must we from the present face of thynges , reduce our vnderstandyng to that hope that is commyng . Yet some wyll saye , they longe , and desyre , after the deades felowshyp , and therfore mourne , and lament they . But what is that to purpose ? For & if thou shuldest ioyne thy daughter in mariage to some one , who leadyng her awaye with hym , shulde goo into a farre cuntrey , lyuyng there in greate wealth & plentie of al thynges , this shuld not ( I trowe ) muche greue the , in asmuche as that sorow , which of the length of her absence thou conceiuest , through the comine reporte of her welfar , thou shalt easely passeouer . And now wheras no man , nor seruant is the taker , but god himselfe , requiring that is hys owne , thou sobbest & criest out . But seyng I am ( sayest thou ) I can nat 〈…〉 And as for that I 〈…〉 sticke with thee . For nat thy mourning , but the great excesse therof wold I take from the. Inasmuche as to mourne it is a kyndely thyng for vs , beyng men , but to doo the same outrageously , is a veray madnes , a signe of doting and an womannishe tendrenes . I admit therfore thou wayle , I admit thou weape , but nat that thou do stomake at it , or beare it heauily , nay rather geue thanckes vnto god the taker , that so , thou maiste worshipefully sette furthe thy frende , goyng out of this life , and yeld vnto him these honest funerals . For and if thou takest it greuousely , thou bothe violatest the dead , prouokest god the taker , yea and hindrest thine own selfe . But in geuing thankes therfore , so hast thou set him furthe , glorified the taker , and done thy self a great good turne . Weape therfore : but as the lord did for Lazarus , who therby prescribed vnto vs the rule , ordre , and verie termes of bewailing , whiche in no case we must passe . And so sayeth Paule . Of those that slepe I wolde nat haue you ignorant , least ye shulde bewayle , as others do that wante hope .

Bewayle sayeth he : but nat as the Grekes do , who denie the resurrection , whoo despayre of the lyfe to come . I am ashamed I promes you , and nat meanely I am troubled in my sprite , when I see in the mercatestede theise flockes of women without shame , pluckinge theyr heares ; styfing their armes , scraching their chekis , yea and doyng al this afore the Grekes eies . What wil nat they say ? what will nat they blaste of vs ? Theise be they that so constantly affirme there shal be a resurrection of the deade : gaye wordes : but theyr deedes drawe nat after that lyne , with their wordes they maintayn the resurrection , but theyr doinges smelle of the desperate . If they firmely trusted on the resurrection , they wolde nat do thus , if they were perswaded , the deade went to a better state , they wold nat make this dole . These tauntes , and worse then these , do the vnfaithfull cast on vs , when they heare vs crye out so . Let vs be ashamed therfore , and vse more modestie , nor sclander we not so muche therby , bothe our selues , and those that loke vpon vs . For I pray the tell me ? why bewaylest thou so sore the passer out of this lyfe ? Because he was an yll man ? In that poynt ( me thinkꝭ ) thou oughtest to rendre thanckes , that all iniquitie is nowe lopped from him . But put case he was good and vertuous , so muche the more then shuldest thou reioise , at his taking away before any wyckednes had peruerted his good thoughtes , and that he is remoued to that place where for euer he shall floryshe , without so much as neuer so litle suspition of any tourne in thinges . But he was a yonge man , glorifie thou god therfore , that toke him , and so sone hathe called hym to a better state . Then set case he was olde : and for that also yeld thou thankes , in glorifieng god his caller .

Be ashamed therefore of thy dolemakynge : sithens that the pompe of burieng , psalmes singyng , prayers , assemble of hed citisens , gatheringe togither of the brethern , al these thinges ar ordeined , nat that thou shuldest lament , or be repynyng , but to th end thou geue thankes to god the taker . For like as euery man contendith to set fourth & speke well by suche , as are called to some great office or dignitie , so of the sainctes that deceas , ( as who sayeth ) called to a greater promotion , we all shuld speake honorably , sithens that deathe is restfulnes , the dispache of all thoughtꝭ and cares perteinyng to this lyfe . When thou seest therfore any of thy nere frendes shaking handes with this world , do not take it grudgingly , but rather when the sorowe stingith the , call thy wittes togither , serche thyne owne conscience , considre how within short space after the same end abideth the also . Attempre thy selfe , and by the others death take warning . Cutte away all differring of amendement , call thy dedis to accompt , and make the best chang thou canst . The Ethnike and vnfaythfull beholdeth the heauyn , & worshippith the heauyn , takynge the same for god . He seeth the earth and worshippeth it , & gapith after thingꝭ mortal . But we on thother part behold the heauen , and prayse the maker of the heauen , inasmuche as we take the same nat as god , but for the worke of god . I see the worke of this whole world , wherby as by the hande I am led vnto the creatour therof . The vnfaithful seeth ryches , & fixeth his mynde theron , & is rauished therwith : I like wise see riches , and dispise it . He feelith pouerty , and whyneth therat : I fele the lyke , and reioyce therat . For otherwise be hold I thinges than he doth . And euen so on death . He seith a corps , and taketh it for a corps : I see a corps , and repute this parte of death none other but for a slepe .

And as in writyng it comes to passe , that where as with eies , aswell the conninge , as vnconning do pore on the letters , Yet nat for that with lyke vnderstanding . For thunconning do take those for bare letters only whyche they loke on , whereas the conning with great subtilty pyke oute the meanynge vnder hidden : So in the thinges self , with the selfe same eies beholde we all , on mortall thynges , but nat with the lyke vnderstanding . Shal we therfore in this opinion of death agre with the Ethnikes ? we ( I saye ) who in all other thynges do disagree from them ? Thinke we ones , to whom the deade is goone , and receiue we consolation , king he is with Petre , Paule , and the hole company of sainctes .

Thinke , how he shal rise again , and that with farre more glory , and reputation . Thinke , howe that to mourne , and lament , other els thy teares , may naught auayle the , but in fine make rebound to thine owne disaduantage . Thinke , if thou doest thus , whose example thou folowist , and in any waies eschonne the company of synne . For here in , whome folowiste thou ? or whom doest thou countrefaite ? but the infidels , and those that haue no hope ? Lyke as Paule saieth : lest ye mourne as the reste do , that haue no hope . And marke ye well , how warely the apostle speaketh : for he said nat hope of the resurrection , but platly , those that haue no hope . For who so loketh nat after the iudgement day , hath no maner hope , nat onely of gods forsight in thinges , but nat so muche as of gods ryghtwisenes , accordyng as he ouerue with all the same . He that hathe no syght in this , nor iugith nat this is so , is bruter then any beaste , and puttith all lawes , iudgementes , good constitucions , and for shorte , al goodnes out of his own mind . For who so loketh nat to rendre any counte of his doynges , slieth from all vertue , and cleuith to all naughtynes .

We then considering all this , and countinge the Grekes custome , whiche we folowe in makyng dole , to be a very madnes & amasing of the mind . Eschonne we ( I say ) this vsage with them . For to none other intent dothe Paul so often make mention of them , but that remembring what disworship we incurre therby , we shulde refraine customynge with them , and rather make retourne to our owne noblesse .

And that nat here onely , but often , and continually doth Paul so . For when he wold haue vs leaue our synnes , then makith he demonstration , what maner men through our synnes we are coupled with , to th end we shuld mislike , and be offendid with the maners of the person , & shon his company . Further writing to the Thessaloniens , thus saith he : Let eche of you possesse his owne bodie in all holines and honour , nat in susteining of disworship , as the Gentiles , who know nat god . And agayn , nat as thother Gentiles , who walke in the vanitie of theyr hertes . So also in this place . Brethern , I wold nat haue you ignorant what is become of them that slepe , lest ye mourne as others do who want hope . For nat the nature of the thyng , but the purpose of our mynde , nat the death of the passer hence , but the weake sprite of the bewailer is that , that troublith vs . For as for the beleuing man , no present displeasures can displease him , but rather before that 〈…〉 prepared for him , is 〈…〉 in this present 〈…〉 oddes betwix him and the vnfaithefull . No small vantage then receiue we through christian religion , onles we repute nat continuall quietnes of mynde , and euer a lyke gladnes , to be the greatest fruite we may here gather . Therfore saieth Paule . Ioy ye euer in the lord , agayn ( I say ) reioyce ye . For asmuche as before the resurrection daye , we ar priuileged in the mean space , in that we fall nat into theise dayly troubles of our lyfe , but rather through hope of the lyfe to come , euyn here receyue we great comfort , and consolation . Moreouer as we make game on bothe sydes , so on both sides is the vnfaithfull at after deale , 〈…〉 throughthe punishment remaynyng hym for nat trusting in the resurrection , the other , because euery small mishappe here , discouragith hym , whoo looketh after noo maner wealth in that other worlde to come . And therfore nat only for the resurrections sake , ought god to be thanked , but also for that hope of the resurrection , hable to comforte our soules in perplexitie , and encourage vs aswell in other thinges , as it dothe in this , that we shall rise agayne , and be with god . For and if we nedes must lament , and mourne : those that lyue in syn , nat those that deceas with vertue , shulde we 〈…〉 weape for . And so did 〈…〉 For writing to the Cori 〈◊〉〈◊〉 thus saieth he . Least at my commyng to you , god humble me soo much , that I must be faine to bewaile many of you , nat as deade , but that haue synned , and repent nat of the excesse and vnclennes they haue committed . Bewayle the dead , for he wantith his sences , bewaile a foole , for he wantith wyt . Meanly bewayle the deade , for he is but at rest , but a foles life is worse than his death . That and if algates we must be mone hym that is depriued of life , then muche more him , that is voide of ryghtwisenes , and hath missed of this gifte of hope sent to vs from aboue .

Suche men therfore let vs bemone , for this mourning we do 〈…〉 inasmuche as in bemoning them , ofte times we do refourme theim . Where as to bemone the deade is bothe fond , and improfitable . And so let vs nat abrogat this custom of dole makyng , but then let our dole be for synnes sake onely . For afore pouerty , sikenes , vntimely death , begylyng , or slaunder , all these with like discommodities appertaining to vs we ought to bear out with a right good hart , because these euilles , incase we be patient , maye be occasion of a greter croune & glory . But how may it be ( saiest thou ) that a man mourne not ? To this I are the contrary . Howe may it be , that a man endewed with reason contemplation & hope of thinges to come , shulde m 〈…〉 But who is he ( saiest thou ) that in this confusion , and chaunge of thynges , may nat somewhat be moued ? Many ( I say ) both in ours , and in our elders dayes .

For Iob , when the hole nombre of his children perished , herken ye what he sayeth . God gaue me them , God hath bereuid me them , as pleaseth god , so is it done . These wordes ar meruailous to be rehersed onely , but if thou serchest them narolier , than wilt thou more meruayle . For thus muste thou make thy discourse : How the dyuel his persecutour toke awaye nat haulfe his chyldren , and lefte the other haulfe , nother that he toke the more numbre , & spared the lesse , but that he sweped away al the fruite , and yet the tree he ouerturned nat , he raysed all the surges of the sea , and yet the shyp he drowned nat , he gaue the assault to the vttremoste , and yet the strong towre wanne he nat . So Iob abode all his bruntes , and remained in one vnstyrred . Many dartes were launced at him , whiche he shruncke nat for : nay rather they were launced , & he was nat wounded . Imagine we ( I pray you ) what a thynge it was for Iob , to see so many of his children al at ones perishing . Yea , and trowe ye nat , it was a sufficient corrosiue to his herte , to haue them all taken from him ? al ( I say ) togither , at one tyme , in one day , of like floure of age , of muche hope and towardness in suche sort to finishe their yearis ? after so many wrekes , and scourges , this laste to make vp his mouthe ? specially he beyng so louing a father , and his children suche as deserued no lesse ? For wher as one leseth by death his vnthrifty children , well may it cause him to regrete a litle , nat that the anguishe so hotely scaldith him , chiefly because the vngratiousenes of such as deceas , may well be in cause , why that sorowe settithe nat her tethe so sharpely in vs . But if theyr goodnes he commendable , then thrilleth the that deape wounde with continuall remembraunce , and the incurable euyll breadeth two maner thornes in thy hert . That one is the remorse of nature and kynde , whiche we that liue haue , the other is the vertue the deceased persone was of .

Then , that Iobs chyldren were of much towardnes , may be gathered by this , in that their father toke much care about their bringing vp , and made ofte sacrifice for them , hauing doubte at leaste vpon their hidden sinnes . For nothinge was dearer to him , neither more tendid on , then his childrens bryngynge vp , an euidente argument nat onely of their good demeanour , but also of his fatherly affection .

Inasmuche therfore as Iob was a father , yea and so tendre a father , as nat onely expressed his naturall loue , but also the feare he toke for them , besydes that they that died , were of such an aproued honesty , trebly were those panges of sorowes leuelid at him . Whiche in case they had ben put to one by one , so might the pecemealeshype haue geuin place to som maner consolation , as when the presence of the surviuours , couerith the sorowe conceiued for the deade . But where as the hole flocke decayeth , whome canne he susteyne to loke vpon ? that before was father to so many children , and nowe hath nat so muche as one left him . And here now I might bring in his fifte sworde of sorowe , in that they all at ones so sodainely were bereuid of their life . For and if their death had vetid within space of .iiii. or .v. daies , so might his wifes , and at his neighbours haue borne him feleship in lamenting with him , that in so short space , and so vnlokid for , so goodly a meiny was quite fordone . But muche more cause of sorowe had Iob , who nat in thre , in two , or in one day , but in a moment was euenly depriued of them al. For a mishap long loked for , albeit it touchith a man to the quicke , Yet for that the euill comming is forseen , it is wont to be more tollerable . but when the same chancith bothe at ones , and at vnwares , then is it intollerable . When so euer then a thynge is greuous of it selfe , and therto doth opresse one beyonde his expectation , that is surely a greate enforcement of his sorowe . Nowe therfore repute with thy selfe howe intollerable Iobs sorowe was , and how it passed the common grief felte in like passions . But wilt thou hear now the sixte throwe of Iob ? he lost al his children in the floure of theyr youthe , and pardie ye wote howe sore mens deathes afore their time of ripenes , are wont not onely to trouble theyr frendes , but also in sundry meanes to trouble them . then this of Iobs children was nat onely an vnripe death , but therto , a violent deathe , whiche violentnes may be taken for his seuenth calamitie for he sawe them nat yeldyng their gostes and laste breathes in their bodies , but they were al oppressed with the ruine of the house wher they banketted . Nowe put case some one as he digged amonges those ruines , shuld plucke out now a stone , & then a limme of some one of them , perchaunce one hande holdynge the cuppe , on other in the platter , with all the shape of the bodye quashed asunder , the nose frushed downe , the head crased , the eyes quisted oute , the braine dispercled , and the hole proportion of the body with the diuersnes of the bruses so disfygured , that the poore father myghte vnnethes discerne the desyred sight of one of his children from an other . At the rehersall onely of this tragedie , yeare moued to compassion and teares . What thincke you then by him that sawe this gere ? For seing we now so long time sins , can not so muche as heare with out teares , so miserable a chance as this was , yea , and that nothing ꝑtaining vnto vs : What maner a man , and of how stony an hert was Iob , ( trow ye ) who seyng all this with his eyes , nat in an other mans aduersitie , but in his owne , coulde so refraine , and mortifie his courage ? For he neither repined therat , no nat somuche as ones openid he his mouth in grudge . As what meanith this ? is this the recompence of my mekenes ? to this therfore hath my house stood open to all straunge gestes , that I shuld se the graue of my children ? haue I therfore vpon those extendid all gentilnes , that these shulde suffre this death ?

None of all these muttringis vttred he , no nat somuche as ones thought them , but after a longe debatynge with him selfe toke he all in good wourth . For like as a cunnyng founder , when he castith an image of gold , doth proportion and make fete the moulde with all diligence , soo he with proportioninge and feting , brought his courage to a good poynte . And as a painful husbandman , watrith , byndith , and hedgith in , the graffes of palme and Oliuertrees , likewise Iob ceased nat with all his studie to bring vp eche of their soules as a fruiteful Olyue tree , to a greater encreace of vertue .

And hauyng all done , when the storminge of the wicked sprite , had disturbed , and beaten them to the ground , with a miserable ende of theyr liues lotted vnto them , yet vsed he no kinde of blasphemie , but thanking god of al , gaue so the dyuell a clap at the auauntage . But now if thou wilt say , that his sorowe for losse of many chyldren , is nat to be compared to his , that had , and lost his onely childe , thou speakist well , and I wyl wel so be it . For nat euen , but muche greater was Iobs sorowe . For who can gesse the benefite risinge to the father of many chyldren ? and perconsequent , the wound receiued in many bodies , must nedes engender a more manifest calamite , and sharper heuynes . But now , if thou desyrest an example of him , who hauing but one only sonne , shewed neuertheles as great as Iob , or rather greater constance . Then loke thou on the Patriarch Abraham , who in dede sawe nat his sonne Isaac die , but was commaunded ( whiche thyng was far more piteous , and miserable ) was commaunded I saye with his owne handes to kylle him , & yet this bidding he withstode nat , neither toke it heuily , nor vsed none of al these wordis . To this then hast thou made me a father , that I shulde be myne owne childes queller ? better had it ben nat to haue geuen him vnto me , then in this wise to redemaund him . But if thou wilt nedes haue him , to what purpose I besech the wilt thou haue him slayne of me , and my hand to be his bludsheder ? was it nat thy promes , howe in this boye my sede shulde store all the worlde ? and what frute geuest thou me , when thou pluckest vp the rootes ? how assurest me thou of nephieus , and commandest my onely sonne to be slayne ? who euer sawe the like , who dyd the lyke ? I am begiled , I am betrayed . Abraham truly againsaide nat gods commandement , nor stode nat in termes of why , and wherfore , with him , but when he had ones herde . Take thy dere and welbeloued sonne Isaac , & make of him sacrifice to me , vpon suche an hille as I shall apointe the , with as good a will he wente aboute it , as if more had ben commanded him , he wold haue done his vttermost , for he both kepte this secrete from his wyfe , and from his seruantes , commanding them to tarye at the foote of the hille , and taking with him only Isaac for his oblation went vp , nat with a faynt hert , but gladsomely aboute the execution of gods commaundement . Thinke therfore howe harde a case this was , when no man beyng by , he did question ( perchaunce ) with his sonne aparte , whiche might make his hert the rather fowndre into pitie , and a more vehement heate of loue , nat in one or two daies , but in many daies to be quickenid in him , inasmuche as to haue dispached gods byddyng out of hande , was sure a very great and hard enterprise , but nat of suche maistrye , as by respite of so many daies to haue his minde temptid , specially beyng beseagid with soo greate a loue , as he bare towardis Isaac . For therfore dyd god apoynte him a place of further distance , where he shuld do his oblation , to the end the w●estlers styfnes might be the better assaied . And in dede a stiffe wrastler was Abraham , with no man , but with the very lawe of nature . For what eloquens is liuely inough to set afore our eyes his stoute hert ? He led away his sonne , he bounde him , laide him on the heape of wod , drewe his sword , was ready to strike him . I can nat tell I , howe , nor by what meanes to describe all this .

He only knew it , who toke vpon hym to do it . For no paynted wordes maye sufficientely sette oute colours in this behalfe .

For howe was nat his hande astonied ? How did nat the force of his synewes weaken ? Howe could nat the desirable presence of his dere childe , edge him to compassion ? And then agayne , that , that Isaac dyd , how wonderus was it ? For as Abraham obeyed god : so obeied he his father , & as when god bad Abraham slea him , he axed nat after the cause wherfore : lykewise Isaac , his father constrayninge him , and offringe him vpon the aultar , enquired nat of him why he did it , but was subiect to his will and pleasure . Here nowe may we see the father , a sacrifice of his sonne , & a sacrifice yelden vp withoute bloudshedynge , a burnt offring withoute fyre , for a figure of the death and resurrection . He slewe his sonne and nat slew his sonne , nat with his hand , but with his intention he slewe him . And god commanded thus muche , nat for effusion of blouddes sake , but to manifest vnto vs the obedience of Abraham , and that hys promptenes mighte ouer all be notyfyed , to our teachynge and instruction . Howe that gods commandementes ought to be preferred nat onely before our children , the lawe of nature , & briefly all other thynges , but euin our very owne lyues . And therfore came he down to let Abrahams hande , hauing Isaac as a liuing witnes of this acte . What forgyuenes then shalt thou obtayne ? or what excuse can thou bring ? seing such a man as Abraham was , with so good an hart to haue bowed him selfe , and in all poyntes to haue geuin place to god , and thou in this small case wilt nat take it well , but stubbernly ?

For neyther alleage thou thy mourning , nor yet the gretnes of thy calamitie , but rather thinke howe Abraham was stronger , then so excedyng great , and far passynge a sorowe . For it was inough , that gods commandement , had some thing troubled , and cast his mind into perplexitie , togither with this , that god had assayed his faythe in other proofes aforetimes . Fo. who , excepte Abraham selfe wold nat haue reputed gods promis , as touchynge the multitude of his generation , & nephieus , to haue ben but disceite , and trompery ? And yet this natwithstanding , we ought to haue Iobs patience , and his wonderfull moderation , in greate price , namely his ouerturne , and fall , beinge so piteous as it was , in that a man of that excellente vertue , after so many almes dedes , and so great hospitalitie kept , when he neither had prouoked gods wrath vpon him self , nor on his children , shuld with his eyes behold so miserable a misfortune , so strange , and so vnloked for , yea and suche as in longe tyme falleth nat vpon the wickedest men that be . Nor for all this did he nat , as commonly men wont to do , neither iudged vertue vnauaylable , ne yet reputed his former life well led , to haue ben spent in vain . Eche of these therfore , we muste nat prayse onely , but folowe also , and do after their vertue . But some will saye , naye : they were men that passed . Ye truely : they passed , and were meruaylous men . Natheles at our handes is required a greatter religion , then at theirs was , whoo folowid but the olde fourme of lyuinge onely . For vnles your iustice be farre more habundant , then that of the Scribes , and Pharises , ye shall nat entre into the kyngdome of heauen .

Therfore in any wise vse we moderation , and callyng to our mynde , these , and those thinges , whiche of the generall resurrection , & of these holy men haue been repetid , let vs euer caulme our mindes , nat only when cause of mournyng is obiectid vnto vs , but also when wear fre from any maner sorowe . For to the same purpose I at this present , what tyme none ( as I thinke ) is in sorowe , haue yet grounded my theme therupon , that when we haue iuste cause of doole , yet being armed with remembrance herof , we may receyue comefort accordingly . That like as souldiours in tyme of peace , do practise feates of warre , that when warre is ones proclaymed , and the tyme requireth expertnes , they maye then at neade shewe furthe their conning , learned in tyme of reste . So likewise , prepare we both our weapons , and medecines , all beyng yet quiet , that if at any tyme these greate troubles , miseries , or sorowes do assault vs . We on the other side being wel armed , & strongly defensed , agaynst all the dyuels bruntes , may with muche maistrie repulse them backe , & sheld our selfes , with godis word , right reason , and example takyng at the good .

For in so doyng , we may lede this lyfe in muche tranquillitie of mynde , and afterwardes be partners of heauins kingdome , with CHRIST IESVS , vnto whom with the father , and the holy goost , be all honour and imperie , worlde without ende .

AMEN .