The contents of this book.  
¶ The first is a letter which was wroten unto the faithful followers of Christes gospel.  
¶ Also an other treatise called the mirror or glass to know thyself.  
Here unto is added a proper instruction, teaching a man to die gladly, and not to fear death.   

¶ Grace and peace from God the father through our saviour christ Iesu, be with all them that love the lord vnfaynedly. Amen.  
IT can not bee expressed( dearly beloved in the Lord) what joy & comfort it is to my heart to perceive how the word of God hath wrought and continually worketh among you: 
John .ii. joan .xv.  so that I find no small number walking in the ways of the Lord, according as he gave us commandment, 
Rom. xii.  willing that we should love each other, as he loved vs. now haue I experience of the faith which is in you, and can testify that it is without simulacion: 
joan iii.  that ye love not in word and tongue only, but in work and verity.  
What can be more trial of a faithful hart, then to adventure not onely to aid and succour by the means of other,( which without danger may not be admitted unto us) but also personally to visit the poor oppressed and see that nothing bee lacking unto them, but that they haue both ghostly comfort and bodily sustenance, notwithstanding the straight Inhibicion and terrible manacinge of these worldly rulers: even ready too abide the extreme yeopardies that tyraunts can imagine.  
This is an evidence, that you haue prepared yourselves too the cross of christ, according unto the council of the wise man which saith: my son, when thou shalt entre in to the way of the lord, prepare thyself unto tribulation. This is an evidence that ye haue cast your accounts, and haue wherewith to finish the tower which ye haue begun to build. And I doubt not but that he which hath begun to work in you, 
luke. xiiii. Phil. i.  shall for his glory accomplish the same, even unto the coming of the Lord, which shal give unto every man according too his deeds.  

Rom. xxi.  And albeit God of his secret judgements for a time keep the rod from some of them that ensue his steps, yet let them transversely reckon vpon it for there is no doubt but all which will devoutly live in christ, must suffer persecution: for whom the lord loveth he correcteth, & scourgeth every child that he received: for what child is that, 
1. Ti. 3 Heb. 21  whom the Father chastyseth not. If ye bee not under correction of which we are all partakers, then are ye basterdes and not children.  
nevertheless we may not suppose that our most loving father should do that because he rejoiceth in our blood or punishment, but he doth it for our singular profit, that wee may bee partakers of holynes, & that the remnant of sin which, clothe the frayeltie of our members, rebel against the spirit and will, causing our works to go unperfectly forwards, and may, somedei bee suppressed, lest they should subdue us and reign over us, as I haue sufficiently declared in the epistle of my book which entreateth of purgatory, to the which I remit them that desire to bee further instructed in this matter.  
Of these things GOD had given me the speculacion before, and now hath it pleased him to put in ure and practise upon me. I ever thought and yet do think, that to walk after gods word, would cost me my life at one time or another. And albeit that the kings grace should take me into his favour, and not too suffer the bloody Edomites to haue their pleasures vpon me, yet will I not think, that I am escaped, but that god hath onely differred it for a season, to the intent that I should work somewhat that he hath appointed me to do, and so to use me unto his glory.  
And I beseech also the faithful followers of the lord, too arm themselves with the same supposicion, marking themselves with the sign of the cross, not from the cross as the superstitious multitude doth, but rather the cross in token that they bee ever ready, willingly too receive the cross, when it shall please God to lay it vpon them, the day that it cometh not, count it clear won, giving thankes to the lord, which hath kept it from you. And then when it cometh, it shall nothing dismaye you: for it is no new thing, but even that which ye haue continually looked for.  
And doubt not but that God which is faithful, shall not suffer you to bee tempted above that which ye are able to bear, but shall ever send somme occasion by the which ye shall stand steadfast: for either he shal blind the eyes of your enemies and diminish their tyrannous power, or else when he hath suffered them to do their beste, and that the Dragon hath cast a whole floulde of waters after you, he shall cause even the very earth to open hir mouth and swallow thē up. So faithful is he and careful too ease us, what time the vexation should be to heavy for vs.  
He shall send a joseph before you against ye shall come unto Egypt, yea he shall so provide 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 proved by experience. And after this life, 
mar. 1.  everlasting ioy with Christ our saviour.  
notwithstanding, sithe this steadfastness cometh not of ourselves, for( as S. austin saith) there was never man so weak or frail, no not the greatest offender that ever lived, but that every man of his own nature should be as frail, and commit as great enormities, except he were kept from it by the spirit and power of God. I beseech you brethren in the lord Iesu Christ and for the love of his spirit, 
Rom. 15  to pray with me that wee may be vessels to his laud and praise, what time soever it pleaseth him to call vpon vs.  
The Father of glory give us the Spirit of wisdom, understanding, and knowledge, 
Ephe. 1.  and lighten the eyes of our mind, that wee may know his ways, praising the lord eternally. If it please any of our Brethren to writ unto us of any such doubts as peradventure may bee found in our books, it should bee very acceptable unto us, and as I trust, not unfruitful for them. For I will endeavour myself too satisfy them in al poyntes by gods grace. Too whom I commit you to be governed and defended for ever. Amen.   

¶ A mirror or glass to know thyself.  

The preface.  
I was desired of a faithful friend( to whom I am so much bound that he might lawfully haue commanded me) that I would make him a little treatise by the which he might be somewhat instructed to know himself, and so give god thankes for the benefits which he hath so abundantly powred vpon him. This thing I took vpon me very gladly, partly to fulfil his right wise request, which I trust shall bee too the great profit of Christes flock, and partly to declare what I think both of myself and of all other.  
Herein may all men see what they haue received of god, & how they ought to bestow the talent that is committed unto them, which if you note well, it will cause you to say with the wise man Salomon: 
Eccle. v.  Vniuersa vanitas omnis homo vivens: that is, every man living is nothing but vanity, which also the Prophet david confirmeth saying: I fall men living were pondered in one balance, 
Psal. lxii.  and vanity hanged in the balance against them, it should quite way them down and be heuyer then al they. As by Example, if a man praise a very fool, and think his wit good and profound, then is that person in deed more fool, then the other. And even so, sith man doth praise and commend riches, honour, beauty, strength and such other vain and transitory things which are but as a dream, and vanish like a flower in the field, 
Eccle. v.  when a man should haue most need of them, it followeth well that he himself is more vain then those things which are but vanity. For if it were possible that thou shouldst haue all these things an hundreth year continually without any trouble or adversity, 
Note.  as never man had, yet were it but a vain dream, if it be compared unto that everlasting life, which is prepared for Christes elect and faithful followers. 
Esa. xi.  So that all flesh is as heye, and all his glory like a Flower of the heye when it is withered and the flower fallen, but God and his word endure for ever.  
Therfore let not the wise man rejoice in his wisdom, 
Hier. ix  neither the strong man in his strength, nor the rich in his riches. But he that rejoiceth, 
i. Cor. i.  let him rejoice in the lord: To whom bee all honor and praise without end.   

¶ That all goodness cometh of God, and all evil of ourselves. The first Chapter.  
THe philosophers to whom God had inspired certain sparkles of truth, 
Rom. i.  knowledged, that the chiefest point of wisdom & direction of a mans life, was to know himself, which sentence that scripture establisheth so clearly, that no man may dissent from the truth of the same. For Salomon saith, 
provver. i.  that the fear of the lord is the beginning of wisdom. now, who can fear the Lord but only he that knoweth himself as the scripture teacheth him? For if I perceive not the imperfection of my nature which is subject unto corruption, 
Rom. viii.  and void of all stableness: If I perceive not the vnstablenes of my flesh being prove to al sin, and rebellious to righteousness, and that there dwelleth no goodness in me. If I perceive not the poison of the old Serpent and hell, and sin, which lieth hid within me unto which are prepared pains intollerables, I shall haue none occasion too fear GOD, but rather to advance myself equ●ll with GOD, as Lucifer, Nabuchodonosor, 
Esa. xxiiii. Dani. iiii. Act. xii.  herod, and so the other haue done, which after were sore chastened, for their folly.  
What hast thou, vain man, whereof thou mayst rejoice? for the Scripture testifieth that every good and perfect gift cometh from above, 
Rom. 3  from the Father of light, with whom is no transmutacion: So that whether they bee outward gifts or inward, 
jaco. 8.  pertaining either too the body or soul, if they be good they come from above from the Father of light. For if thou behold the proportion of the body, stature, or beauty, thou shalt easily perceive that it cometh of God, 
Mat. 6.  even by the words of Christ which exhorteth us not too bee careful. For there is none of us although we be never so careful that can add● one stature, either make one white hear or black. 
mat. 5.   
And as touching our wisdom, eloquence, long life, victory, glory, and such other, the Scripture testifieth, that they come of GOD, and not of ourselves. 
jaco. i.  For saint james saith: If any man lack wisdom, let him ask it of GOD, which giveth it abundantly. As it is evident by Salomon, which of God desired wisdom too judge between good and evil. 
3. Reg. 3.  And the lord made him answer, that becuase he asked that thing and not long life nor riches, nor the destruction of his enemies, but rather wisdom, to discern in iudgement. behold, I haue given unto thee an heart full of wisdom and understanding, in so much that none before thee, hath been like unto thee: neither yet after thee shall any bee like unto thee. And besides that, I haue given thee rytches and glory.  
Furthermore, the most glorious gifts concerning our souls, come from GOD, even of his mere mercy and favour which he sheweth us in Christ, and for Christ, as predestinacion, eleccion, vocacion, and justification: and albeit M. More with his painted poetry and crafty conuayance, 
mores mist.  do cast a mist before your eyes, that you might wander out of the right way, endeuoringe himself to instruct you that GOD doth predestinate & ●hoosen us before the beginning of the world, because he knew ●efore that were should do good works, yet will I set you up 〈◇〉 candle which shall shine so ●ryght, and so clearly dispel his gat and vain poetry, that you ●hall plainly perceive him daun●ng naked in a net, which notwithstanding thinketh himself to go invisible. And although there bee Scriptures enough, both Tit. iii. and Romanor. xi. to prove the same true, yet will I let that pass and allege for me S. Augustine, which is the candle that I speak of, which shall disclose his juggling, and utter his ignorance: for S. augustine saith, 
joan. xv.  some man will affirm that GOD did choose us because he saw before that we should do good works, but christ saith not so, which saith: ye haue not chosen me, but I haue choysen you, for saith he, if he had chosen us because he saw before that we should do good works, then should he also haue seen before that we should first haue chosem him, which contrary too the words of Christ, & mind of the evangelist. Here may you see, how evidently s. Augu. confuteth master Mores poetry, and openeth his serpentine deceit.  
Finally, S. paul saith Ephe. ii. that we are saved thorough grace, and that it cometh not of ourselves, it is the gift of God, and cometh not of works lest any man should boast himself, which words M. More might bee ashamed to hear if he were not an other Lucyan, neither regarding God nor man. But S. Augustine addeth thus much more unto it: Non crit gratia ullo modo, nisi fuerit gratuita omni modo: That is to say, that it can no wise be grace or favour, except it bee always free. And therefore I may conclude that it is neither of the works going before, nor the works coming after, but onely of the free favour of God.  
And this are we sure of, that whom soever he chooseth, them he sancth of his mercy: & whom he repelleth, them of his secret and unsearchable iudgement he condemneth. But why he chooseth to one, and repelleth the other, inquire not saieth S. Austin, if thou wilt not err. In so much that S. paul could not attain to the knowledge therof, 
Rom. xi.  but cried out, O the depth of the riches & wisdom of the knowledge of God, how unsearchable are his judgements, and how incomprehensible are his ways. But M. More had lever loud to lie, and far to err, then to let God alone with his secrets, or to aclowledge his ignorance in any thing.  
And to be short, Saint paul saith, what hast thou that thou hast not received? If thou hast received, why dost thou auance thyself, as though thou hadst not received it? So wee may conclude, that all goodness cometh of God, and al sin or mischief of our own poisoned nature. In so much that wee may say with the prophet daniel: Tibi Domine gloria, nobis autem confusio faciei: O lord, all glory bee unto thee, and unto us shane and confusion: 
1. Cor. 1.  so that he that rejoiceth, may rejoice in the lord.   

¶ For what intent God giveth us these gifts, and that they are rather a charge and a careful burden, then any pleasure to rejoice at. The .ii. Chapter.  
LIke as there are many membres of our body and every member hath his office appoynted unto him which he 
1. Cor. ●i.  must do, not for his own wealth and safeguard onely, but for the preservation of the whole body, in so much that the most honest member must serve the vilest at his necessity, for if the hand would not serve the slow bely, they should both perish together, even so hath GOD appointed his gifts, and distributed thē in this world unto us, which should bee as one body, that every nation hath need of other, every occupation need of another, and every man need of his neighbour. this is so plain that it cannot be denied. nevertheless I will more specially touch the matter, because I would haue it so rooted in you, that you might endeavour yourselves to fulfil it towards each other.  
If God haue opened the eyes of thy mind, and haue given thee spiritual wisdom thorough the knowledge of his word, boast not thyself of it, but rather fear and tremble, for a chargeable office is committed unto thee, 
i. Cor. ix.  which( if thou fulfil it) is like to cost thee thy life at one time or other with much trouble and persecution. But if thou fulfil it not, then shall that office be thy damnation. For S. paul saith: woe is to me if I preach not. And by the prophet ezechiel God saith: 
Eze. xxiii.  If I say unto the wicked that he shall die the death, and thou show him not of it, the wicked shall die in his iniquity, but I shall require his blood of thy hand.  
But peradventure our Dyuines would expound these texts onely vpon them that are sent & haue cure of soul. whereunto I answer, that every man which hath the light of Goddes word reuelated unto him, is sent when soever he seeth necssitie, & hath cure of his neighbours soul. As by example: If God haue given me my sight, and I perceive a blind man going in the way, which is ready for lack of sight to fall into a pit wherein he were like to perish, then am I bound by Gods commandment to guide him till he were past that jeopardy, or else if he perish therein, where I might haue delivered him, his blood shallbee required of my hand.  
And likewise if I perceive my neighbour like to perish for lack of Christes doctrine, then am I bound to instruct him with the knowledge that God hath given me, or else his blood shal bee required of my hand.  
peradventure they will say, that there is already one appoynted to watch the pit, and therfore if any man fall into it, he shal make it good, and that therefore I am discharged and need to take no thought.  
whereunto I answer, 
solution.  I would be glad that it so were. Notwith standing, if I perceive that the watchmen be a sleep, or run too the ale house to make good cheer or gone out of the country a whore hunting, and thorough his negligence espy my neighbour in danger of the pit, then am I nevertheless bound to led him from it, I think that GOD hath sent me at that time too save that soul from perisshyng. And the lawe of GOD and nature, bindeth me thereto, which chargeth me to love my neighbour as myself, and to do unto him as I would be done too. And I think there is no man but that is in this case, 
Mat. vii.  he would haue his neighbour to help him, and therefore is he bound too help his neighbour if he bee in like jeopardy. And even thus arte thou bound to give good counsel to him that lack it, and too distribute what soever talent thou hast received of GOD, unto the profit of thy neighbour. moreover, besides that ye can not avoyde this solution, yet I desire you to note how the text itself which I alleged doth condemn your vain objection: The words are these, Ezech. iii If I say unto the wicked, that he shall die the death, and thou show him not of it, the wicked shall die in his iniquity, but I shall require his blood of thy hand, mark, I pray you, that th● prophet saith not, as you object, that he which should show the wicked his iniquity, & doth not so, shall perish onely, and the wicked himself to be saved, because his fault was not  told him, by him which take charge too teach him. But contrary wise, the wicked shall perish in his iniquity, saith God by his Prophet ezechiel, and his blood shall bee required of the hand of him which should haue instructed him in the truth.  
If God haue given thee faith in Christes blood, 
Roma. xi.  be not proud of it, but fear: for sith GOD hath not spared the natural branches( I mean the Iewes which were his elect people, 
2. Pet. ii. ) sithe he spared not the angels that sinned, but hath cast them into Hell, to be reserved unto Iudgement, sith he spared not the old world, but overwhelmed them with waters, deliueringe Noe the preacher of righteousenesse, take heed least he also spare not thee. Truth it is that where faith is present, no sin can bee imputed, but this faith is not in thy power, for it is the gift of God. 
1. Cor. 12.  And therfore if thou be unkind and endeavour not thyself to walk innocently, and to bring forth the fruits of faith, it is to bee feared that for thine unkindness God will take it from thee, 
Mat. 3.  and higher out his vineyard to another, which shall restore the fruit in due season, and then shall thine end bee worse then thy beginning. Let us therefore with fear and trembling, seek our health, and make stable our vocation and election, mortifyinge our members and man of sin, 
Mat. xxi.  by exercising ourselves in Christes precepts, that wee may be the children of our father that is in heaven, 
mat xii. 2. Pet. i.  & felowheyers with our saviour and brother christ Iesu.  
If God haue given thee riches, 
mat. 5  thou mayst not think that he hath committed them unto thee for thine own use only, but that he hath made thee a steward over them to distribute them too the profit of the comentie. For in deed thou art not the very owner of them, but God is the owner, which saith by the prophet Agge: 
Aggel. ●i  gold is mine and silver is mine: and he hath committed them for a season too thy hand, to see whether thou wilt bee faithful in distributing this wicked Mammon, 
luke. 16.  according to his commandments. And that it so is, thou mayst well note by the parable of the rich man which was clothed in silk and fared delicatly in this world and after was butted in Hell.  
whereupon S. gregory noteth that he was not dampned because he despoiled any other mannes, but because he did not distribute his own: as the process of the text doth also well declare. wherefore, if we must give accounts of all that is given us, then haue we little cause to glory, but rather too fear and tremble, and to count him most happy to whom least is committed. For God to whom this accounts must be made, can not bee deluded although the world may be blinded.  
If God haue given thee thy perfect limbs and membres, then get to some occupation, and work with thine own hands, that thy membres which are hole and perfect, may minister to the necessity that lack their members. For that is acceptable in the sight of God. And the contrary so detestable, that if thou withdraw thy membres from aydinge thy neighbours, thou shalt of god be recounted for a thief, and a murderer. And therefore I affirm, that all our holy hypocrites and idle belied monks, Chanons, and Priestes, whether they bee regulare or Seculare: If they labour not to preach Goddes word, are thieves and also murtherers. For they maintain their strong members in idleness, which ought too labour for the profit of their neighbours? That their perfect Members might minister unto the necessity of them that lack their members. As the eye must minister her fruit of sight unto the feet, hands, and other members which lack it. Or else, are they in jeopardy to perish at every pit, and the eye guilty of their destruction for withdrawing hir offce from them.  
And this may wee establish by the words of saint paul, which saith: 
Ephe. 4.  he that did steal let him steal no more, but rather labour with his own hands, that he may haue to distribute to them that lacketh. And some doctors do very well exponde it of certain persons that walked inordinately, and would not work themselves, though they were sturdye lubbers, but lived on other mennes charity, which thing the Apostle calleth theft, and exhorteth them too work with their own hands, that they may both help themselves and other.  
And for because some persons which feel themselves grieved because they are guyltie, will not bee content to allow this exposition. I will allege an other text of the wise man, which shall not onely allow this sentence, but also bite them better. For he saith: 
Eccle. 34  Panis egentium, vita pauperis est, qui autem defraudat eum, homo sanguinis est: That is too say: The bread of the needy is the life of the poor, and he that defraudeth him of it, is a murderer. This text holdeth their noses so hard too the grind ston, that it clean disfigureth their faces. For it proveth our bishops. Abbetres, and spiritual possessyonaries double ●heeues and murtherers, as concerning the body( beside their murtheringe of the soul, for lack of Goddes word which they will neither preach nor suffer any other to do it purely, but persecute and put them unto the most cruel death) first they are theeues and murtherers, because they distribute not that which was appoynted them by our faithful forefathers, to the intent it should haue been ministered unto the poor, for then they seemed to bee very virtuous, but now they bestow it vpon hawks hounds, horses, &c. upon gorgeous apparel & delicate fear And glad are the poor when they may get the scrappes.  
They may not haue so much as a pig of their own S●we, no scant a feather of their own goose. For he that may dispend four or five thousand marks by year, would think it were too much if he gave .xx. Nobles o● it unto the poor, which notwithstanding are the owners under God of altogether, the ministers living deducte, which as the Apostle saith, having their food and clothes to cover them, ought therwith to be content. And thus they defraud the poor of their bread, and so are they theeues, and because this bread is their life, as the foresaid text testifieth: he that defraudeth him of it, is not onely a thief, but also a murderer.  
And when they think to be stow it very well, and bestow it in building Palaces of pleasure, yet are they therein much to bee reproved. For as an old doctor saith, they are in that point worse then the devil, for the devill would haue had that christ should haue turned stones in to bread, which might haue succoured the poor, and these Buylders turn the bread into stones. For they bestow the good which should bee given too the poor for their sustenance, upon an heap of stones.  
But here they will object( as they are never without evasions) that if they should distribute it among the poor according as they are bound, within a while all would bee spent, and no good should come of it, nor no man know where it is become, or who fareth the better for it.  

solution.  whereunto I answer, that in bead ye be to wise for me, for sith ye go about to correct Christ and to set him to school and learn him what is best, it were but tolie for me to meddle with you.  
For Christes mind and commandment is, that wee should distribute it, and not to hold it from them. 
Esa. 5.  And said by his prophet: woe be to them that couple and knit houses together, which I do think may justly be verified vpon you. nevertheless this I dare say, that if a bishop which may dispend four thousand mark would unto the poor of his dioces distribute every year but the one half giuing unto one man xl. shillings, and lending to another .xx. Nobles to set up his occupation withall, and so give and lend as he seeth need, he should within v. or vi. yeares make a florishinge Dioces. And I think verily, that this fact should more bee allowed before God, then if he had builded a M. abbeys: for Gods commandement ought first to bee done, & is much more acceptable too him, then all the works that proceed of our imaginations & foolish fantasies.  
Besides that, they are theeues and murtherers, for wythdrawing their perfect membres from labour, whereby they might minister unto their neighbours necessity: I speak of as many as are not occupied about preaching Gods word, for in that they withdraw their membres from succouring their poor neighbours, they are theeues. And because this succour is called their life, they are murtherers for keeping it from them.  
Here our begging orders of friars would think to bee exempt, because they haue not received rents to bee distributed. notwithstanding, if wee ponder this text well, we shall find them condemned as deep as the other. For they enter in to every mannes house, and with vnshamefased begging, pull them so nigh, that in a manner they leave nothing behind for the very poor which are sick, lame, creple, blind, and maimed. For there is not the poorest desolate widow, but with his faire flattering, he will so deceive hir, that he willbe sure either of money or ware: but dear brethren, maintain ye no such murtherers, least ye be partetakers of their sins, but rather follow the counsel of the apostle, which chargeth us in the name of our Lord Iesu Christ, that we with draw ourselves from every brother that walketh inordinately, and worketh not: and biddeth, if he will not work, he should not eat.  
now, if they object that they live in contemplacion, and study of scripture, and say that they ought not to bee let from that holy work: for Christ said, that Mary had choisen the beste part, which should not bee taken from hir.  
thereunto may I make the same answer which that holy Father and Abbot S. Siluane made. This Siluane was an Abbot, an holy man, having many monks under him, whom he caused after their prayers( which were nothing so long as our monks use now adays, wh●●● think for their many words to bee heard, like as did the pharisees whom christ rebuked) he caused them I say to labour for their livings, according to the mind of paul. And upon a time there came a religious man to his Abbey, and when he saw his monks working, he asked the Abbot why he so used them, and why they gave not themselves to holy contemplacion, saying, that mary had choisen the best part. The Abbot made few words, but give this monk a book, and sent him in to a Sell to be there occupied in study and contemplacion. And at dinner time the abbot called all his monks to meate, and let him sit in contemplacion. After none when he began to wax very hungry, he came out again to the Abbot Siluane, and asked whether his monks had not yet dined. And he answered, yes. And why called you not me, quod the monk to dine with them? verily said the Abbot: I thought you had been all spiritual, and had needed no meate. nay quod the monk, I am not so spiritual, nor fervent in contemplacyon, but that I must needs eat.  
verily said the abbot, then must you also needs work, for mary hath need of Martha. When the monk heard that he repented, and fell to work as the other did. And I would to God that this answer would cause our religious even so to do, & to fall to work, that they might succour their needy neighbour.  
And as touching their study in Scripture, saint Austine saith: how shalt thou better learn to understand the Scripture, then to going about too fulfil that thou there readest? And if thou go about to fulfil it, saith he, then must thou work with thy hands, for that doth Saint paul teach thee. Of this I haue compiled an hole book, which if god haue appointed me to finish it, and set it forth, shall be a rule of more perfection unto our religious then any that they haue used this hundreth year.   

¶ The conclusion of this treatise, that no flesh should rejoice, but fear and tremble in all the gifts that he receiveth The .iii. Chapter.  
HEre mayst thou perceive, that no man liveth but he may fear and tremble, and most he may fear to whom most is committed, for of him shall much bee required: and much are wee bound to thank GOD in all things. For of ourselves wee haue nought but sin and vanity, but thorough his gracious favour haue wee all goodness, and bee that we be. And sith all our goodness cometh of him, wee must again bee thankful unto him, and keep his commandments. For else we may fear least he take his gifts from us, and then shall wee receive the greater damnation.  
If thou haue received the knowledge of his word, give him thankes and bee a faithful minister thereof: for else he shall deliver thee unto thine own fantastical ymaginacyons, and cast thee headlyng into a heap of heresies, which shall bring thee into utter destruction.  
If he give thee faith in his word, give him tha●●es, and bring forth the fruits t●●of in due season, for eiies he w●●l take it away from thee, and sand thee into final desperation.  
If he give thee riches, then give him thankes, and distrybute them according to Gods commandment, or else he shall take them from thee( if he love thee) either by theeues, by water by death of catell, by blasting thy fruits, or such other scourges, 
Esa. 7. Hier. 7.  to cause the love him, because he would alienate thine hart from them: this I say he will do, if he love thee, to make thee put thine whole trust in him, and not in these transitory things. 
Hier. 12.  But if he hate thee, then will he sand thee great prosperity and increase them plenteously, and give thee thy heaven in this world, unto thine everlasting damnation in the life to comme, & therfore fear and take good heed, whiles thou hast leisure.  
If thou ask me what his honour, praise, and thankes are? I answer, that his honour, praise, and thankes, is nothing else, but the fulfylling of his commandments.  
If thou ask me what his commandments are, as touching the bestowynge of thy goods? I answer, The commandments are that thou bestow thē in the works of mercy, and that shall he lay to thy charge at the day of iudgement. he shall ask you whether you haue fed the hungry and given drink to the thirsty: & not whether you haue builded abbeys or Chaunteryes. he shal ask you whether you haue harboured the harborles, and clothed the naked, and not whether you haue gylded images or given coops to Churches. he shall ask you, whether you haue visited the sick, & gone to the prisoners, & not whether you haue gone a pilgrimage to Walsingham or canterbury. And this I affirm unto thee, that if thou build a thousand cloisters and give as many copes & chalices to churches, and visitest all the pilgrimages in the world, and espiest and seest a poor man whom thou mightest help, perishing for lack of one groat, all these things whereon thou hast bestowed so much money, shal not bee able to help thee. Therfore take good herde, and say not but that ye be warned.  
If God haue given thee thy perfect limbs and members, then give him thankes, and use them to the taming of thy body, and profit of thy neighbour. For else if God love thee, he will send thee some maim or mischief and take them from thee, that thy negligence & none using of them bee not so extreemely imputed unto thee. But if he hard thee, he shall keep them whole and sound for thee, that the none using of them may bee thy greater damnation. Therfore beware and fear, giving him thankes according too his commandments. For we are his Creatures, and are much bound to him that he hath given to us our perfect members. For it is better for us too haue our limbs and to work with them, distributing to other, then that other should distribute unto vs. 
Act. ii.  For it is a more holy thing to give then to take: yea we are much bound unto him although he haue made us imperfyte and mutilate. For wee were in his hands, 
Hier. 18.  as wee are yet, to haue done with us whatsoever had pleased him, even to haue made us the vilest creature upon the earth.  
I haue read of a shepherd which keeping his sheep in the field espied a fowle toad, and when he had well marked hir, and conferred hir shape and nature unto himself and his nature he fell a weeping and cried out piteously. At the last came a bishop by riding right royally. And when he saw the shepherd so sore lamentinge, he raynde his horse and asked him the cause of his great wailing. Then answered the shepherd: verily sir, I weep for mine vnkindnesse toward almighty GOD. For I haue given thankes to God of many things, but yet was I never so kind sith I was born, as to thank him of this thing. What is that said the bishop? sir quod he see you not this fowle tood? yes quod the bishop, what is that to the purpose? verily said the shepherd it is the creature of god as well as I am, and God might haue made me even such a foul and vnrrasonable beast as this is, if it had pleased him, and yet he hath not done so, but of his mercy and goodness he hath made me a reasonable creature, after his own shape & likeness, and yet was I never so kind, as to thank him that he had not made me so vile a creature, which thing I greatly bewail, and mine unkindness causeth me now thus to weep: with that the Bishop departed, and I trust learned to do thereafter. And I beseech God, that wee may so do, and be the faithful followers of our saviour Christ Iesu, to whom bee praise, honour, and glory for ever. Amen.    

¶ An introduction drawn out of holy Scripture, to teach a man willingly to die, and not to fear death.  
WHen the onely eternal & almighty God had created and made heaven and earth, and al maner of beasts he created also man, after his own image, Adam and eve, & set them in Paradise, there too dwell & live immortal, to know their Creator & maker, to serve and honor him.  
But man was disobediente unto God his Creator, he despised and transgressed his commandment, and committed sin before his eyes. And therfore was he deiecte & cast out of paradise, and put in this world which was now unto him no paradise, pleasure, but a vale of tears and misery, wherein he must live in labouring, and earning his living paynfully with the sweat of his body, being subject unto all misery, and yet at the last must needs die, before he can return unto his maker, from whence he came. And so by syn, death is comme into the world, and that unto all men( in so much that no man liveth without sin) and it is provided that man shal once die, and after death cometh Iudgement, as saith S. paul.  
We know then that this is the will and ordinance of God vpon us, and therefore ought wee meekly and willingly too obey unto this provision of God, to the intent that by such a corporal death joyfully taken, wee may bee assured. And that wee obtain not again( by a new disobedience in resisting to die bodily) the death of the soul even as by the disobedience of Adam, wee haue obtained and were brought to the death of the body.  
For this cause should a Christen man dispose himself to bee obedient unto god in this his ordinance, willingly and with a good heart to wait and receive this temporal death in what time soever it doth come unto us, be it in our youth, or in our old age, or else in the mids of our life, knowing that wee do change it for a lit a thousand fold better, and that it is God himself, and none other, which doth send us the death, either by sickness or by some other mean. And that he which suffereth not a sparrow to light on the ground without his power and pleasure, will not then suffer any Christen man which believeth and trusteth in him, to be sick, or to die, but it were his singular will and ordinance. As he saith in the .x. Chapter of Matthewe: ye are better then many sparrows, for if I do this to sparrows, how much more then shall I do for you, As it is also said Sapt. xii. God taketh great care for us and disposeth all things according unto his godly will.  
now, to come unto this glad mind to die, is every man instructed in this treatise hereafter written, and howe he may obtain it of God, which onely can give it: For as S. james saith: every good gift and every perfect gift cometh down from the father of light.  
¶ There are three principal articles which are an occasion for to draw us back, that we should not die joyfully and with a good will.  
The first and principal is sin, where the conscience is not quiet.  
The second is, the Iudgement of GOD, where we must give accounts of our words, and of our works.  
The thyrde is ignorance, which is, that wee know not whether wee shall go after out death. And of this cometh a common saying: It were an easy thing too die, if one did know whether he should go after he is dead: these three points will we with gods help, spe●ke more of hereafter.  

The first article.  
THe first sin, which all ways biteth & gnaweth with our consciences, with great thought that we haue not sufficient satisfied for our sins fearing least they be not forgiven, for because that we haue not sealing in ourselves nor outward knowledge to certify us that they be pardonned vs. And therefore run we ever before hand crying and greatly desiring to sung our death, and to live longer, trusting to do yet many more good works by the w●ich wee may perceive and know that we haue s●●●ifie● & obtained remission of o●re sins, wherefore, as it is to be judged, a great parte o● Christen people haue desired to satisfy for their sins, and to obtain pardon, as it appeareth by them that at the making of their testaments, ordain a certain nombre of masses to be song for them. And some there haue been that haue founded Abbeys and Monasteries, 
Men seek to be saved by other, then by Christ  with other houses of Religion, to the intent, that they would bee partakers of the good deeds of monks, friars, and preestes, of their abstinence, and fasting, of their doctrine and merites, for to supply the negligence of their own works, by such good deeds and merites of other men.  
And it is greatly to be lamented, that so many of Chrysten people are so evil instructed and taught, that they are ignorant, and know not that they ought onely to seek and search their health, remission, and satisfaction of their sins, at the works and merites of Iesu Christ, and not at their own deeds, neither at the works nor deeds of any other man. As Esaie the prophet saith in the person of God, I haue pressed the wynepresse( saith he) alone, and of the people was there no man with me. Now yet though it be so that Iesus christ hath satisfied for us, and hath obtained for us the remission of all our sins, yet therefore ought no man to think that we of our part should do no works.  
Wee should always be diligent to do good works, to exercise and increase in us daily both faith and charity, flying sin, crucifying and resisting the evil concucupiscences of our flesh, and mortifyinge them, all our life long, and too watch diligently, that the devil, the world, nor the flesh do not seduce us, praying unto god faithfully and truly, and without ceasing for his help, and not for ourselves onely, but also for our Chrysten brethren and systren, wee should also help and succour our neighbours in all things which are needful unto them, as well in body as in soul, even as Iesus Christ hath aided us, and done his good works, not for himself but for vs.  
But in any wise wee must take heed, that we do none of all these aforesaid things for too haue health, or for to haue remission of our sins, or for too satisfy for our offences, for this partayneth onely unto the works and merites of our saviour Iesus Christ, and to his bitter passion and death. Therefore unto him must wee ascribe the remission and satysfaction of all our sins. And for that ought we to love him al our life long, 
A cause to love Christ.  to honour him, too serve him, and too give him thankes: the which( as saith Saint johan) loved us first. In the which, 
John. ii.  and by the which dearly beloved son, god the Father had loved us: And in him, I mean in christ Iesu, thorough his blood wee haue redemption, that is to say, remission of our sins, as saith S. paul, according to the riches of his grace This thing doth saint paul and all the holy scripture declare abundantly unto us, both in the old and also in the new Testament, affyrming that IESUS Christ is the lamb of god which was offered for us, and hath only put away the sins of the world, of the which if it please God, we will somewhat declare.  
And first wee will begin with the prophet Esay which, speaking in the person of god, saith: I am, I am the same, 
Esa. xliii●  saith the Lord, which putteth away your sins for mine own sake, and will remember thine iniquities no more. Also, it is spoken by the prophet O see, saying: Out of the power of death, 
Ose. 1●  saith the Lord, I shall deliver them, and from death will I redeem them. And again, in an other place: God saith by his prophet Esay: I am the lord, 
Esa. 43.  and without me there is no saviour. It is also spoken by the Apostle, in his Epistle to Timothe: This is a true saying, 
1. Tim. 1  saith he, and of all men worthy to bee received, that Iesus christ came in to the world, to save Sinners. And again, the prophet Esay saith, speaKing still in the person of God: Am not I the lord, 
Esa. 45.  and there is no God but I. A just God, & there is none that saveth but I. Also it is said in the acts of the Apostles: This man, meaning christ, is the ston refused of the Buylders, 
Act. 4.  which is made the chief corner ston, neither is there health in any other, nor yet any name given to men, wherein we must be saved.  
Now, ye must know that faith and confidence in the word of God, doth bring us unto this knowledge of Gods promises, to the which wee ought onely to give heed, and by a strong faith receive fast, and in no wise flee from them, wilt thou thē know whether thy sins be forgiven, and pardonned thee or no? thou oughtest not to believe me, though it were so that I promised thee they were pardonned thee, neither yet also a thousand men with me how holy so ever they bee: yea and though it were so, that they would or could give unto thee all their holynes, merits, and good works, and would promise to give their soul in gauge for thine, yet oughtest thou not too bele●ue them, neither yet to desire in thy mind any such things. For that is none other but the denying of Iesus Christ and his merites. But thou must resort to the word of God, and there hear the forgiveness of thy sins. For first it is necessary, that the pure and sincere word of GOD bee declared unto thee, and his promises in the holy scripture shewed unto thee. And then afterward must thou wholly consent unto thē with thine hart that the word of God is true, and that he will not fail of his promises, but will fulfil them unto thee to the uttermost point, if it bee so that thou canst finde in thine heart, vnfaynedly to believe in him, that he is the God of mercy and righteousness, then mayest thou by this means quiet, and comfort thy Conscience, beleeuinge that God which by his word hath so said & promised thee, which is faithful, just, and can not lie, yea and that he is also able to perform all that he hath promised.  
And if it bee so that thou canst not so soon beleeue after the hearing of Goddes word, then must thou diligently pray unto GOD to give thee faith, for it is he only that can give thee this faith, as saith our saviour christ: 
joan vi.  No man can come to me( saith he) that is, no man can beleeue in me, except my father which sent me, 
Cease not to pray, if thou can●r not believe at the first  do draw him, pray therefore with a good heart, and no dou●e of it, he will surely hear thee in time convenient, he hath prom said and will not fail but keep his promise, pray saith he, and ye shall obtain your desire.  
But before that thou canst obtain remission of thy sins, there must certain tokens proceed and go before, that is, to knowledge thyself a great and puysaunt sinner, and therefore too repent and bee vnfaynedlye sorry in thine heart, considering howe wretched that sin had made thee. And then to haue a full purpose and will in thee, never more to sin, by the grace of GOD, but to take an other way in keepynge of the Law of God and observing of his will and pleasure. And then at a certain time if it be so that thou bee altered and turned in thine hart unto God and his word,( which thou either hearest or readest) that thine heart repenteth earnestly of thy sins, as is said afore, then hast thou a very good beginning. See that thou cast not that from thee, but pray unto the lord diligently, that he will preserve thee stil in such a good mind. And look that thou exercise thyself more and more vpon his comfortable promise. And by such means without fault, thou shalt obtain remission of thy sins.  
And if it bee so that thou canst not so soon beleeue, or bee assured that thou hast forgiveness of thy sins, yet despair not, but hold thyself firm and steadfast put thi trust in his word and he will give it thee in a convenient time, as is before said. For many times the sins bee pardonned and forgotten with God, and yet he giveth us not quickly the grace to feel it. he keepeth it yet hide from us, to the intent that wee should pray the more diligently, and for because that he will prove the faith that wee haue toward him, and to see whether we will be steadfast, and not doubt in his word and promise, although he for a season do sung and defer it.  
And even so did our saviour begin his preaching, 
Mat. 1.  as wee finde in the gospel. The time( saith he) is come, the kingdom of God draweth nigh, do penance, or repent, and beleeue the gospel, which is as much to say as. A mind your selves, take another life, and beleeue these ioye●ull tidings, so shall ye all bee forgiven, & your sins forgotten: for this word Euangelion, that is to say, Gospel, 
What the g●spell is.  is a greek word, and is as much to say as good tidings or a joyous message.  
It was surely joyful news, and glad tidings, when word came into the world, that the time was come, in the which was born the true messiah, and he came that was looks for so many thousand yeares, & waited for of so many Prophetes: the which glad tidings he did bring himself into the world, that sinners and publicans which believed, were delivered from their sins, hell was broken, heaven was opened, death was judged, the devil vanquished, & the pure kingdom of God at hand.  
The joyful tidings did he confirm by marvelous signs & miracles here upon the earth, sealing them with his bitter passion and death which was himself, onely the perfect Sacrifice for the sins of the world, too reconcile afterward eternallye unto his heavenly father, the generation of mankind, which before was utterly lost. In such wise hath he reconciled us, that what so ever a Sinner cometh too receive this joyous news, and believeth vnfaynedly, turning himself from his evil living, all his offences are pardonned him and forgotten, and all his sins are laid upon the lambs back, for he it is, that was an offering and Sacrifice for them, and hath born them with his cross, payinge all himself, and making full satisfaction for them.  
And of good right doth our lord name here this time of grace to be the kingdom of God in the which time such a grace is plenty, and given to man, that synners lost and dampned, may every hour return to God, and be received unto such a sure & certain grace, having pardon of all their sins and misdeeds, for all are forgotten: man is made the son of God, heir with Iesu Christ, and of the kingdom everlasting.  
And that this is true by the will and promise of the Almighty Creator, one may show clearly by the holy Scripture. notwithstanding, wee will but onely show a few places, for to declare that sin should let us no more, to desire for to die joyfully. First, God saith in Esay: I haue sworn by mine own self, 
Esa. xiiii  that the word of righteousness and truth shall go forth of my mouth, and it shall not return unto me again in vain hieremy also, in the parson of God saith, 
Hiere. i.  I watch vpon my word, for to fulfil and accomplish it. 
2. Tim. ii  Also Saint paul saith: Iesus Christ remained always faithful and can not deny himself. And in many other places he saith the same.  
last of all, if thou wilt obtain any thing of GOD, or bee at peace with him, thou must count him almighty and true. And always where thou findest his word and his promise, that thou be surely certified and doubt nothing, but that it must needs come too pass, even as his word hath said: And these shal never be fault nor belusion on his part. Now there remaineth no more but that thou hold him not for a liar, or count his words false.  
above all things, thou must give him this honour, that he hath power to perform al things that the promiseth, and that he cannot lie, for what thing canst thou ask or obtain of God, whom thou holdest for a liar? And what other thing is it then too hold him for a liar, when thou hearest his pure word, which cometh out of his mouth, spoken unto thee, and thou believest not that it shall so come to pass unto thee, as it promiseth?  
And for this cause search thy conscience before all things diligently, how great a sin this vnbeleue and mistrusting of god is in thee, that thou holdest him for a liar, that thou canst not establish thi self and beleeue his words that are so clear, knowledge therefore and lament this desperation so great in thee, that thou art so slow, so dully and so far without understanding & wit, that thou canst not beleeue God himself, and that thou holdest the eternal verity for a fable and a lie.  
pray with the father of him that was possessed with an evil spirit, saying: master, succour my vnbeleeue: pray I say, and cease not, and he shall give it thee, he can neither lie nor disceiue any man. And hold this thing always for truth, and steadfastness, that where so ever thou findest in the holy scripture the promise of GOD, that keep and hold, even as sure as it were in thine hand. Sooner shall heaven and earth perish, then that Gods word shall not come to pass, and bee accomplisshed unto them that surely trust in it. Then after that thou hast given this honour unto God, that thou stakerest nothing at his word and promises, but that thou holdest them for very truth, consider his sayings and sweet promises which it hath pleaseth him to promise us, and thou shalt find them so many, yea and so goodly, that thou shalt bee comforted, and haue such consolation on all sides, that thou shalt not fear death, nor the devill, neither any thing in heaven, earth, or hell. Of the which promises, we will here note some places of the scripture to our purpose, for to show thee a mean to search further: and if thou seek with a true hart and intent, thou shalt find what is promised thee.  
first, our saviour saith: The son of man is not comme to damn the soul of man, but for to save it, 
luke. xi.  he saith also in an other place, The son of man is come to give his life for the redemption of many men: 
Mat. x.  he speaketh also manifestly in the gospel of John these words, God the father hath not sent his son to judge the world, 
John. iii  but to the intent that the world might be saved by him. Now, what is this to say, save, and not judge, but to bee delivered from death and damnation where as wee were bound to sin, for sin is the death, and damnation of the soul.  
now he can not save us, except that sin bee first put out of us, for as long as sin abideth in us, so long abideth death and damnation. 
sin is damnation. joan. 3.  The scripture saith therefore, that for this cause appeared the son of God to loof the works of the devill, &c. Seeing then it is so that Iesus christ is come into this world for to take away sins and loose the works of the devill: seeing this( I say) is his intent of Iesus christ can not fail, for his message, as ye knew well, abide ever firm and true. Then hath he without doubt, 
Roma. 3.  put away sin, and damnation from all them that trust constantly in him and believe that it is even so.  
But this cometh by him only, of his pure grace and mercy by the benefits and merites of himself, which is our onely saviour, without any other mean or merit, for he onely is the lamb of GOD, which hath taken away the sins of the world, even as Peter said unto the Iewes, in the .iiii. Chapter of the acts. There is no health in any other, neither is there any other name given unto men whereby they might bee saved, but onely the name of Iesus christ: he saith himself after that he was risen from death unto his Disciples: 
luke. xiii.  It must needs bee( said he) that Christ suffer death, and that he rise again the third day. And the repentance and remission of sins bee preached in his name too all nations, and to all gentiles.  
These ar very comfortable words and sayings spoken of God himself, which is the eternal verytie: therefore should we set them in the deepest of our harts, & trust steadfastly to them. Also saint paul in the ii. chap. to the colossians faith, God hath quyckned us with Iesus Christ, pardoning us all our sins, and hath put out the Obligation made against us in the lawe written, and that hath he taken out of the way, a●d hath fastened it on his cross. What meaneth he by this? but that Iesus christ hath put away the Obligation, of our debt, that is too say, that wee ought for our sins, and hath taken it away with him on the cross, and payed bitterly for it.  
The which also is with us and will succour us, In case that we beleeue his word, and that wee can esteem his bitter passion, & his merites so mighty and of so great valour, that it is able too obtain for us these afore said things.  
The prayer of our saviour Iesus Christ, which prayed unto his heavenly father is heard and abideth herde for evermore, when he prayed thus with many other words: O heavenly Father, 
John. vii.  I pray not onely for these my Disciples, but for all these that by them shall beleeue on my name, wherefore this toucheth every one of us, so far as wee can beleeue and conceive jo in to our hartes. Also S. Peter in the x. chapped. of the acts of the Apostles saith, Iesus christ hath commanded us to preach and witness unto the people, that he is ordained judge of the quick and dead. And of him saith Peter thus much more: All the prophets bear witness, that thorough his name, all they that beleeue in him, shall receive remission of their sins. S. paul saith moreover: him which knew no sin for our sakes that we by his means should be that righteousness which before God is allowed. 
2. Cor. v.   
behold the iustice and righteousness which God demandeth and requireth, 
Goddes righteousness.  for he requireth none other righteousness or goodness, then onely that which abideth, and trusteth surely upon the rightuousenes and merites of Iesus Christ, not regarding or knowing the righteousness or justification that many do seek in their own works. Ye haue it also even likewise in the third chapter too the romans, Wee know that what soever the law saith, It saith it to thē which are under the law: because that our mouths might bee stopped, and all the world bee subdued unto God, because that by the deeds of the Lawe, no flesh shall bee justified in the sight of God, for by the law cometh the knowledge of sin.  
Now verily is the righteousness that cometh of God, declared without the fulfilling of the law, having witness yet of the lawe of the Prophetes. The righteousness, saith he, no doubt which is good before GOD, 
faith belieth.  cometh by the faith of Iesus Christ, unto all and vpon all them that beleeue. For there is no difference. All haue sinned and lack the praise, that is of valour before God, but are justified freely by his grace, thorough the redemption that is in Iesus Christ, whom God hath made a seat of his mercy thorough faith in his blood.  
wilt thou haue a thing more clearly spoken? saith he not plainly that wee are justified without our merites? evermore affirming it to be onely by the merites of Iesus Christ, by the rich redemption that hath been made by him and in him, what is this to bee justified, but to bee delivered and made quite of sin? for sin and righteousness are contrary the one too the other, and they can not bee one nigh another, if I be righteous or good, I am delivered from sin, and am made righteous by the justification which befors GOD is allowed, as is aforesaid.  
Can one ever make us beleeue that our sins bee forgiven us in such wise that they in our departing do no more trouble our conscience and draw us back from a joyful will too die. For when sin is put away and wee bee justified thorough Iesus christ, what can death do? But no man ought to understand by this( when I say that sin is put away, and that I am delivered from sin by the righteousness of faith) that I do mean by this there is no more in us, or that sin remaineth no more in vs. truly sin remaineth alway in vs. But not so, that it can damn vs. 
Sin abideth in us but not so that it can dampn 〈◇〉  I say, that in a Christen man the roote of sin, the evil motion and inclination to sin and rancoure and malice abideth not strong in him, but departeth never wholly from us, until that our filthy flesh be dead, but I say that they can not damn us, for so much as wee are in Iesus Christ, and fight against the remnaunte and dregs of sin, although that wee do waver sometime perceiving and f●eling that wee be mightily assailed of the temtacions of the flesh. 
Rom. viii  And I say not these things of myself, but saint paul saith even the same: There is no damnation to them that are in Christ( saith he) which walk not after the flesh, but after the spirit.  
Then there abideth in us always the residue and motion to sin, which would increase daily more largely, but wee should not give him the bridle, nor let him grow. That evil motion must we make subject unto us, and break him of his purpose, walking, as S. paul saith, after the spirit, 
Rom. viii  and not after the fl●she. And then there is no damnation in vs. for we are justified by the faith of Iesu Christ, and deliuer●d from sin, that is too say, from all sins which might condemn vs. nevertheless, there abideth alway in us the roote and remnant of sin, as is said: against the which wee must fight and resist all our lives long.  
But the victory remaineth to our head Iesus Christ by the lawe of his holy spirit, which maketh us lively in him & hath made us free from the power of sin and death. In such wise, that wee should no more fear either death or sin, throw Iesus Christ, which hath vanquished and overcome them both, to our great profit, and hath reconciled us eternally unto his father: the which, as our dear father also, can not but deal mercifully with us, for the love of our saviour Iesus christ his well-beloved son, and by this means to put away all our sins, as though wee never had committed nor done them. even so doth he promise us by his prophet Miche. vii. God is a God that will show us grace and mercy, and will turn himself toward us, and will put away our iniquities, and will cast our sins into the bottom of the sea.  
behold these comfortable sayings, for they be certain, sure true, and immutable, yea and the words spoken and come forth from the everlasting verity.  
Wherefore what should now let us, but that wee should be willing to die, if we can thus believe that we are made just, good, and righthous, onely by the merit of Iesus Christ, and that our grievances are by him, and in him taken away, that they can now no more damn us, as is before said. And what remaineth now, but that wee should threaten death, and not be afraid of it, saying with S. paul: 
1. Cor. xv  O death where is thy sting? O hell where is thy victory? yea, wee should yet be more desirous of death, as of a thing which maketh us an end of all our misery, of the residewe and dregs of sin, which is deeply grafted in us, and would fain grow ever our heads( if wee look not well to ourselves) and hold it subject unto us, and capitain it thorough our head Iesus christ, by whom wee do all together.  
This is enough against the first point, that is to say, against sin, and the gnawinge of our conscience, the which is now to us no more death, but thorough the death of our Saoure it is made unto us an intrance and beginning of an eternal life. And for a final conclusion, all the holy scripture is full of such like promises of GOD. And he that can not satisfy or content himself with these places of the scripture, which wee haue here alleged, he may search and finde many more.   

The second article.  
THe second article, that doth withdraw us from a glad will too die, is, the iudgement of God, where we must give accounts both of our deeds & words in the day of iudgement, or when wee die. 
Mat. xii.  As saith our saviour Christ of every idle word that they haue spoken, they shall give accounts at the day of iudgement. Also S. paul saith: wee must all appear before Iesus Christ, 
2. Cor. v.  to the intent that every one of us receive according to the works of one body, whether they be good or bad, S. paul saith more over: wee shall bee all present before the seat of Iesus Christ, and every one shall give accounts for himself.  
By the which words it appeareth plainly, that we must give accounts before god of our words & deeds. And these words do appear to be very difficult, and give us great fear: & without doubt they be rigorous and fearful for a sinful conscience to bear, for they are the pure words of God, which shall eternally be accomplished. And for this cause when wee behold ourselves well, considering our words and our works, and begin to think of the accounts which we must give and render, wee finde none other thing in us thē sin and wretchedness. hypocrisy and vanity both before and behind. And moreover, beside this, wee know not half the malice and infyrmitie that is in vs. 
Psa xviii.  And the prophet david did accomplayne and pray pytefully saying: O Lord who perceyu●th his sins? cleanse me from mine unknown iniquities.  
For these and such like words of God, we fly backward, fearing greatly such a terrible accounts and judge, desiring evermore to haue our life prolonged, principally because it is written, that in the sight of GOD, no man shall bee found innocent or faultless. The which thing also david fearing, said in his prayer: O lord, enter not into judgement with thy servant, for no man living shall bee found righteous in thy sight: likewise the holy prophet esay: O lord( saith he) wee are all made unclean, 
Psal. cxlii  and all our righteousness bee as a cloth which is arrayed or soiled with the Flowers of a woman.  
considering these and such other like scriptures, and regarding the ground of our heart, & afterward coming to remember the accounts that we shall give we are waueeing, doubtful heavy, and troubled in our hart, and conscience. And principally whan this account seemeth to be nigh, yea and at our door, & that death beginneth to threaten us by some great sickness, therefore desire wee to live longer, hoping too make great amendes for our sins( and to merit yet much more) then wee haue done afore times, and then shall our conscience be beteer disposed to yield these accounts.  
And in this maner are many people sore abused, for there was never man so holy, that was able to render or give such accounts by exterior outward works before God. Thou shalt do thy works, and art bound to do thē, not after the flesh, but after the spirit, to tame and crucify in the cross with Iesu Christ our head this sinful rebellious flesh, or elso we shal be none of his members, and haue no parte with him.  
But by these means ye shall not make your rekening clear, 
Mat. 18  but are bound yet with great debts, and shall come behind hand well ten thousand ponds. For ye heard what the Prophet I say saith here before, that all our righteousness, that is to say, 
Esa. 63.  all our good works are before God, as a filthy or soiled cloth with the flowers of a woman. 
luke. 17.   
Remember well the words of our saviour christ, when ye haue done all things( saith he) that are commanded you, yet say: we are unprofitable servants.  
Consider now, how nigh thou hast done all things that is commanded thee and look thou how much thou lackest in accomplishing all that is commanded thee, and so much art thou worse then an unprofitable servant.  
now, the ve●y truth is that thou hast not done the hundreth parte of that which was commanded the.  
What name then shall one give thee? There is no name evil enough for thee, where become then thy good works or thy merites the which thou thinkest to gather together for too comme and give thy accounts? wherein also thou puttest thy trust, desiring to haue thy life prolonged that thou mayst yet do mo.  
consider how far wide thou arte now and know for certain that by no maner of works that thou canst do thou shalt bee able to render and perform these accounts, nor no man that is born upon the Earth, how vertuousely so ever that he hath lived. The long life that thou requyrest and too bee healed of thy sickness, can not obtain thee this. Then is this yet all one thing and peradventure worse, yea though thou shouldst live longer, for the longer we live, the more and more increase the tale and nombre of our sins and iniquities.  
It was surely the devil that did first bring this saying in to the Earth. The longer we live, the more we merit: yet saith he truth and lieth never a whit, for we do merit in deed, but it is hell where as he wolde under the colour of holiness that as long as the breath is in us, we flee back from God: and die in great resystence and disobedyence of God. And so doth he lead us and draw us unto such a great sin, specially in our end, too the intent that we should haue this great sin of false merit beside the fear of our account. And this sin was never known at time, for it was covered under the shadow of goodness and virtue to merit still more and more.  
Sathanas meaning was, that we should merit hell, but wee seek evermore for heaven by our merites.  
show me, wherein are you amended, since your last sickness, when ye thought that ye should haue dyed? ye are now ten times worse, haue ye not well meryted? for a conclusion, the longer that we live, the more we do offend God, and the sooner that we die, so much the sooner do wee cease to displease God. Therfore exercise thyself in thy faith upon the word of GOD. For there are none exterior or outward works that can either satisfy that mighty judge, or quiet thine own conscience.  
Thou being falsely dysceyued and abused, mayst well comfort thyself or suffer thyself to take consolation upon thine own works or other mennes merites so long as thou lyueste here in this world and also at thy departing, yea and unto the very death( as there be many that die now adays, GOD give them knowledge in Christ, but such a consolation shall not comfort or guide thee long. It shall not bring thee at all before the judge. The judge Iesus christ knoweth none other merit but his own merit, which he hath merited upon the cross, and a steadfast faith and confidence in his word onely, as is aforesaid. Thy consolation must come of that, for it is a thing which will never leave thee, but will go with thee before the judge, will answer for thee, and will never suffer thee to be confounded. 
Roma. x.  As saith saint paul: who so ever believeth on christ, shall not be ashamed. Of this( if it please God) ye shall yet hear more, and also how and to whom ye shall give your accemptes.  
Now must wee understand, that God in the holy Scripture speaketh unto us of many things and layeth them sometime before our eyes, speaking onely according to his wrath and iustice.  
And again, sometime he speaketh unto us according too his great grace and mercy, he filleth us a cup of four wine, & afterward he giveth us a taste of the most sweet & dulcet wine, he hurteth and healeth, he bringeth also into hell, yea even his very elect: but he leaveth them not there, he draweth them from thence out again, if thou hast found here a taste of bitter wine search further, and thou shalt finde again a draught of the most sweetest wine that is possible to be had.  
he hath by these Scriptures alleged here before, given thee great fear and dread, and hath almost cast thee into hell by the means of these terrible accounts which he demandeth of thee, but seek further in the word of GOD, and there shalt thou finde howe gently and fauourablye he draweth thee out again.  
Note first of all, how sweetly and lovingly he calleth thee too him, when he saith: Come unto me al ye that are laden or grieved with any burden, 
Mat. xi.  & I shall refresh you. Art thou now laden and in fear for this great accounts that thou shalt give before God, and knowest thou no council nor help? Come hardly unto me & howe small or poor a Sinner how great or wicked a trespaser so ever thou be, come unto me, and spare not. I flee not away from thee, for I am comme and sent for such peoples sakes: I will ease you, I shall give you rest and quietness.  
But thou must not rest in any other thing, nor seek any comfort in any other man, thou mayst not seek nor look after any other consol●cion or succourre in heaven or in earth, but onely in me. I am a jealous lover, I will bee thy only comfort, thine only health, refuge and consolation, for I haue the power only to bee all this unto thee, yea and it is my will so for to bee, and very much hath it cost me too show thee that it is even so.  
To come then to these accounts which wee must give wee ought to know that wee haue none other thing to bring with us, 
Mat. 18.  then detres and grievances, being ten thousand pounds behind hand, and not one farthing to pay, for wee haue not kept one commandment as we ought to do, wherewith we might pay our lord. And as touching this wee will see somewhat, what the lawe requireth of vs.  
First of all, our almighty god and creator commanded in the old testament unto the children of Israell: ye shalbe perfect, and without spot with your lord your God: he said also: 
Deut. 18.  bee ye holy, for I am holy. christ also commandeth in the gospel and saith: 
Mat. 8.  be ye perfect as your heavenly father is infinite.  
The principal and great commandment is this: 
Mat. xxii  thou shalt love thy lord God above all things, with all thy hart, with all thy soul, and with all thy might. show me, who dare say that he hath kept and observed this commandment? truly there is no person vpon the earth, that can do this, with all the power that he hath. It is not, neither was it ever in the power of man to do this. It is not possible also for the lawe itself too give man strength to do it, although it doth command it. For as S. paul saith, the lawe bringeth nothing too perfection, neither doth it give any power or perfection unto man, too accomplish the commandments after such a maner as it commandeth them.  
But by the lawe cometh the knowledge of sin, 
Rom. vii.  that is too say: By the Lawe wee know first ●hat is sin. And so by this means is our wickedness and imperfection shewed and declared unto vs. And the Lawe wrought in us all sin. In such wise, that wehn we know our sin first of all, then are wee more desirous and ready to do evil, for the Lawe doth forbid and prohibit us that thing, which wee did before, even after ewer own appetites, without any resisting or forbydding of the Lawe.  
Tehrefore( as saint paul saith moreover,) The law sturreth up in us the wrath of God. I deny then that through it wee should come to any perfection, for that thing did wait for an other time. It was of necessity that Iesus Christ himself should do that thing first in us and with vs. This was the work, to justify us, and to give us perfection, this was the cause of his coming. As for the law, it wrought his office in vs.  
It uttered sin and made it to be known, and so by this means increased sin in us to the intent that the grace of Iesus Christ might find some what to do: which thing if the law could haue done, then dyed our saviour Christ in vain, 
Gala. ii.  as saith saint paul.  
even likewise is it of us with the aforesaid great and chief commandment, which is, too love God above all things, with all our hart, with all our soul, with all our might. 
Mat. xxii.  The which declareth plainly that all our mind, all our might all our hart all our soul and reason, should neither do nor think any other thing, but to haue God in remembrance onely, and evermore too consider and bear in mind his love, his benefits, his grace, his glory, his honour and kindness. Which thing it is not possible for any man vpon earth to do, with all the power he hath, after the mind of the commandment.  
likewise is it of the other commandment, which is too love our neighbour, yea and that so well as ourself. show me now( if ye can) who is he that in all things doth too his neighbour as he would be done to him, and giveth him, 
No man keepeth the commaundmentes as he ought to do.  lendeth him, assisteth, and aideth him in all his necessities, even as he would that his neighbour should do unto him in like case? Who is he in the world, that with all his human possibility or strength is able for too do that so on the earth? And therefore it is true, as S. paul saith, that all the world is made debtor unto GOD. So that there is none outward saint nor holy or virtuous pharisee,( which thinketh or st●dieth too keep the Lawe as nigh as is possible outwardly) that can accomplish or fulfil any thing at all before God. For they behold not the mind of the Law.  
Can such a Pharysey( think ye) satisfy or pleale God with such outward deeds? no truly, they must needs bee debters unto God, as is afore said. And thus are all our righteousness and good deeds found, as it were a soiled or sylthy cloth defyl●d with the flowers of a woman.  
But these men that wee last entreated of which after such maner do and mustre their gay glistering works outwardly: are the most perilous and worst to help, for they reckon not themselves for sinners, but contrariwise, they believe that they haue great merites, yea and moreover that they lack nothing, in so much that they may parte with some of their good deeds too other: where shall a maune finde now any, that after he knoweth this commandment doth the outward work thereof, onely for the love of God and of his neighbour? And then doth not he fulfil the Lawe or commandement, for he doth not toys thing of a pure and a willing heart onely for the love of God. Now he seeketh more his own profit therein, or else he doth it to obtain heaven, or for fear of hell And( to be short) in all things that he doth or leaveth undone, after the Doctrine of the outward law, he hath respect to heaven or hell, and doth it not purelye for the love of God.  
Now God requireth and will haue the heart with the Lawe, and is not satisfied in the outward work without the heart, he will that the heart do it, and that purely and only for the love of him. Now can no man disceyue him therefore, he regardeth principally the ground and bottom of our heart. And this is the intention both of the Lawe, and the lawe maker also.  
Who is he now that can do this with all the power that he hath? of a truth, no other poor sinners They think that they shall yield none other accounts then to bring thither, the residewe of their merites, which were not bestowed on other men and for them too bee crwoned.  
GOD give them knowledge and lighten their hartes, that they may see their mad blindness.  
For to give these accounts then, there is but only one counsel, that is, that we dispose ourselves( so long as we are in this present life) to live according to the law of God as nigh as wee can, and diligently to seek after God and his word, in the holy scripture, and to exercise ourself continually in this love of God and of our neighbour. And when wee haue done all the best that wee can, that then wee do yet knowledge and confess that we are much worse then unprofitable servants, 
luke. xvii.  and that wee haue not done the one half. No, not the hundreth parte of that which is commanded us, In as much as wee see that of a truth it is even so. let us not then auance our power, neither extern our merits or works any thing worth, nor yet any other mennes, whether they bee in heaven or in earth, but only to trust unto the merites and works of our saviour Iesus Christ, our onely mediator.  
And to hold us steadfastly thorough faith unto him, too run to him with a free courage and sure confidence, and to lay on his back all our accounts with al our debts and grievances, for unto this thing he was ordained, prepared and eternally provided of his heavenly father, to take & bear our sins upon him and answer for them.  

i. Cor. 1.  For, as saith Saint paul, Iesus christ is given unto us of God, and is made our wisdom, our righteousness, our justification, our holynes & redemption. So that thorough the means of him wee shall bee able to give a just and true reckoning, for though wee bee full of sin on every side, yet is Iesus christ righteous, though wee are so wicked and evil, yet is he holy and good. though wee of very right are dampned and lost, yet is Iesus Christ saved, yea the very health and salvation itself. It is he that is ordained, I say, and appointed of GOD for us, too bee our righteousness, wisdom, sanctifying and redemption.  
now, our heavenly Father, in this his dearly beloved son and for his sake, will receive us as his well beeloued children, and will not require or demand either debt or accounts of us any more, because wee haue believed in this his son vnfaynedly, putting our trust and confidence stedfastlye in him.  
But they which think too give any other maner of accounts by any good deed or merites, whether of themselves, or of any other saint, either in heaven or in earth, such people( I say) are fore abused and piteously deceived, as ye haue sufficiently heard before. These shall bee fore bound to give their accounts, and to yield a very straight weening of all their words and works. These shall pay all even unto the uttermost farthynge.  
unto this people belongeth that fearful and terrible accounts that the scripture speaketh of. And unto them that walk without fear after thee, not looking toward God nor his commandments, and die even so. These two manner of folk are they which shall give this straight reckoning. And of them is the word of God veryfyed as touching the dreadful accounts which must bee given as it is said before.  
And although this were sufficient for the second article that we entreat of( that is to say, of the accounts) so that every Christen man might herewith be satisfied, yet shall you hear by Gods grace, howe david in his psalm doth recite three small articles which will not come evil to our purpose in this place, 
psal. 32.  he speaketh there of our accounts and of our acquitaunce, and saith on this maner: Blessed are they, whose sins are forgiven: blessed are they, whose sins are hid or covered: Blessed is he to whom God imputeth not his sin, hereby wee see howe God our maker doth receive in three maner of ways, the accounts, the reconciliation or satisfaction of our sins: first in pardoning the sins: secondly in coueryng them: thirdly in not imputing or counting our evil deeds for sin.  
The first is, that all is satisfied unto God, and that he will not demand any more acts for the sins that he hath pardonned, which wee beleeue surely to bee paid, quite, and pardonned onely by his son Iesus Christ, and by his merites, for of that thing which is once forgiven, quite and paid, there must no more rekening he made.  

Esa. xliiii  And that it is true, that sins are pardonned only by the merites of Iesus Christ, wee haue shewed sufficiently before, and of this is all the Scripture full, for our saviour saith himself by his Prophet Esay: I am he, I am he which putteth away thy sins for mine own sake, and I will not remember thy iniquities. And by his prophet Hieremy he saith: 
Hier. x. xl  I will haue mercy vpon their iniquities, and will remember their sins no more. The prophet ezechiel also speaking in the person of God saith: At all times when a sinner turneth to me, 
Eze. viii.  I will no more bear his iniquities in mind.  
By these words it is manifest, that all is pardonned and forgotten, and all accounts out of memory. Therefore saith the prophet david also: he hath not done unto us according to our sins, and hath not dealt with us after our iniquities, but as much as differeth between heaven & earth. And as far as the east is from the west, so far hath he set our sins from vs. And even as a father hath pity upon his sons( saith david) so hath God mercy on us, for he knoweth our frail nature. now, I trust ye be content as touching the first way whereby almighty God receiveth accounts of our sins.  
The second way is in covering sins by char●tie. The accounts of them are made before God with perfect love & works of mercy unto our neighbours, that is to say▪ to forbear & suffer their weakness, to give them alms, to show them comfort & succour, to give them good ensample both in word and deed, of the which ye may read in Paules epistles. So that the rekening shalbe no more demanded, for our sins are evermore hid by the means of Iesus Christ. In whose name, and for whose sake only wee do these works. now, he that is fervent in the love of God, will love also his neighbour and cover his faults. As saint Peter saith: 
1. Pet. 4.  above all things haue love one with an other, for charity doth cover the multitude of sins.  
Salomon also saith, that love covereth all sins. clothe mercy and faith are sins forgiven us, but love compelleth us to forgive other men their sins. According to this saith saint james: My brethren, if any haue erred and fallen from the right way, 
jacob. 5.  and an other of you doth return him vnte the true knowledge: let the same know that he which converteth a sinner from going astray out of his way, shall save his soul from death, and shall hide the multitude of sins.  
Thus ye hear how that love doth cover sins, and that god had promised forgiveness too all them that forgive their neighbours. neither will GOD require any accounts of such men for the faith and steadfast trust 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 benefits and love of Iesus Christ with the which he loveth us, covereth and hideth all our wickedness and imperfection, so that God his heavenly Father will not see nor know any fault in vs.  
And therefore my dearly beloved brethren and miters, let us betake ourselves evermore unto God with al our good deeds and works, in a perfect heart, in true faith and love of GOD and our neighbours, suffering our celestial creator and faithful GOD from henceforth to care for us whither that it please him that wee shall yet remain separate still from him in this vale of misery, or that it bee his will to call us to him into eternal rest: beleeuinge parfytely that his eyes are always upon us, holding us and caring for us as his well beloved children, for the love of his son IESVS Christ, in whom we are beloved and trusted. And for this cause let us yield ourselves wholly in to his hands, and committe ourselves altogether unto him, both Body and soul, beeynge sure, that whether wee live or die, wee bee his, and pertain unto him. And therefore let us with a pure hart and mind say unto him: Oh Father, thy will bee fulfilled in earth, as it is in heaven.  
Here to may one also allege the words of christ in John: verily, verily, I say unto you, he that keepeth my words and believeth on him that sent me, hath life everlasting, & shal not come into iudgement, but is escaped already from death unto life.  
Lo, ye hear that they shal not come into iudgement, & by this means haue they none accounts for to make, neither are they called thereto, for they are already passed from death unto life. Consider also that our lord saith not he shall pass from death unto life, but he is passed already from death unto life, for a Christen man which is not feigned: is as sure of that which our saviour here speaketh, as though it were done already. The faith & love in Iesu christ, the kindness wherewith he loveth us, that saveth us, hideth all our sins, purchaseth pardon and forgiveness of all our iniquities, & quyteth us of our accounts.  
readily, God will not impute nor reckon our sin to us, therefore shal wee give none accounts of them, for in Iesus christ, and thorough the means of him, they shall bee put away, quite, and pardonned for ever, without any accounts.  
And that it is truth, that God doth not impute nor reckon our sins unto us, wee finde in many places of holy Scripture, for saint paul saith: All things are of GOD which hath reconciled us unto himself by Iesus christ: for God was in Christ reconcyling the world, not imputing their sins unto them.  
Here ye see how God dissembleth and will not see the evil deeds of our imperfection and wickedness, and reckoneth them not for sin, I mean of us that are in the faith of Iesu christ his son. And as sure as it is that he imputeth not our sin unto us, so sure it is, that wee shall give none other accounts for them, then Christes blood and merites: whereby( as saint paul saith) wee are brought into the favour of God his Father which doth count us without spot in his sight.  
Iesus christ, thorough the great love that he bare unto us took our sins vpon him, paying dearly for them. As Esay had prophesied long before howe that God had laid all our sins and grievances upon Iesus christ saying: Truly he( meaning Christ) did bear our sorrows and suffer our miseries, he was wounded for our iniquities, and humbled for our sins.  
behold I pray you how the prophet speaketh here, as though the thing had been done already, which was fulfilled in so many hundreth yeares after. Consider how he saith, he was wounded, he hath born, he hath taken away our iniquities. For the salvation of mankind was from the beginning preordinate in the will and ordinance of the Father, which he purposed too work and do. In, and by his dearly beloved son, for he knew that wee were the work of his hands, though all that is in us, is vanity, falsehood, hypocrisy, and sin. Therefore was it needful that he should ordain an other salvation then was in us, and that by one man, whom he should ordain to help all other men, whose nature was so corrupt and poisoned in Adam, that they should haue remained in it for evermore, if the mercy of god in christ had not been so plenteous.  
Our nature was so corrupt, and venomed by the first sin of Adam, that sin abideth in us, and is made our possession & heritage, so that by nature wee are al the children of gods wrath and can do nothing of ourself but sin, no not able to think a good thought.  
Against this hath God our father most mercifully taken us to his grace, in one, and by one man Iesus Christ, so that he is of power to excuse our corrupt nature, and the works thereof, in the sight of God, against all maner of complaint that sin or damnation can make against us For as S. paul saith, 
Ephe, 2.  like as by the sin of one man damnation is come vpon all men, 
Rom. v.  so by the iustice of one man, is the righteousness of life come upon all men.  
Here is it plain that God receiveth our accounts in pardoning, covering and not imputing our sins to vs. And all that by the means of Iesu Christ, thorough whom also he is to us also a loving and a merciful Father, whose nature is pure loving & kind, as david saith: his mercy is above all his works. 
Psa. xliiii.  And God himself saith the same by his prophet Esay: for a little season I haue forsaken you, 
Esa. liv  but I will gather you together again in my great and mighty mercy. And for a minute haue I hidden my face from you, but in an everlasting mercy & grace I haue pity vpon you, and haue shewed you kindness and favour These words be spoken by him that is your saviour, Redeemer and lord. And afterward he saith: The mountains shall pass. &c. but my mercy and grace shall not depart from you, and the covenant of my peace, shall not bee taken from you.  
The Lord your God hath said these things, even he which hath mercy vpon you.  
saint paul saith also: Bee it known unto you ye men and brethren, that thorough him( meaning christ Iesu) is preached unto you forgiveness of sins. 
Act. 14.  And by him are all that beleeue, justified by the lawe of Moyses.  
These words be very plain sure, and comfortable, and well worthy to be grounded in a christen mannes heart, 
Heb. 8.  therefore let us that are Christen, as saint paul saith, flee unto God the Father, with a strong confidence and with a steadfast faith, and unto the Throne of his grace, even Iesus christ our only Mediator and reconcilier of gods wrath appointing him to bee our Satisfactour and paymayster of our accounts. And without doubt wee shall finde a perpetual peace in our Conscience, with rest and quietness in our soul. For this cause did he  shed his blood, suffering so shameful & bitter death, too the intent that wee should bee without spot or wrinkle, made pure, and free by him, to be presented and offered unto his celestial father, in the hour of death, and at the day of judgement. Therefore saith S. paul moreover, that Iesus Christ hath reconciled thorough his blood vpon the cross, al that is in heaven and earth. And us also( which were his enemies in our understanding, in our wicked and evil works) hath he reconciled by the body of his flesh and by his death, to the intent, that he might offer us up in the sight of his father, holy & without fault, if so bee that wee abide in the faith, and trust steadfastly in him, & turn not away from this hope of the gospel.  
By all these authorities it is now clear enough that we shal not bee rebuked and discouraged of the judge Iesus Christ unto our damage and utter confusion. But even as Christ Iesus hath made us holy and blameless and as he our head is without spot or wrinkle, all pure, clene and holy. So in him and by him, we which are his members, shal depart without spot or fault, being pure and sanctified, and no maner of account shal be required of vs.  
And thus shall wee come to knowledge howe these Scriptures of giving the accounts ought to bee understand, that is too say, for the exhortation and stirring up of the Elect, and to show them their weakness, howe unable they are too give such accounts, as the lawe requireth of them. And so by these means to cause them to mourn, and sigh for help and succour of GOD, for they can finde nothing in themselves but onely great debts, great sins, and( to be short) all evil. And to the intent that they may run unto such a sure comfort, and so certain a succourer, as is Iesus christ of whom they may bee bold too require any needful thing that they lack.  
And then as for the infidels and such personnes as haue no faith nor trust in christ, which think too satisfy the judge with outward works, and thereby to comme unto the end of their accounts. And as for them also that live negligently and fleshly, having no respect to God nor unto his laws, ●or such accomp●es as he demandeth. unto such people i● is said before, that they must give such a ry●ourous accounts too the greatier fear and more damnation of themselves. And as concerning the first sort, if they regarded well themselves, how that all is nothing that is in their power, they might haue an occasion to leave all together waytinge onely and trusting steadfastly in the merit of Iesus Christ. And the other too avoyde their damnation, would leave their sins and iniquities, fearing the rigorous judge, the straight accounts that are demanded, before the which judge( if it be so that they will not receive the grace of GOD in time conuen●ent and while they may) they shall yield such accounts and reckoning, that they shall never be able too pay it. As it is written in job: They shall recompense and lament all that they haue done, and that shal never come to an end. Esay saith also: Their fire shall never bee quenched. Therefore,( as our saviour Christ biddeth us in the gospel) let us take vain to agree with our adversary whiles wee are in the way with him: that is to say with the word of God which doth ever more reprehend us, and is alway against vs. For if we will not look circumspective, and agree with it, wee shall be cast into the prison of hell, and shall not depart from thence, until wee haue payed the uttermost farthing, which is not possible for us to do, and therfore must we abide there for ever.  
These two maner of people saith the scripture, shall yield these accounts, and it is to bee understand of them, and toucheth them onely which will not hear God, but despise his commandments, and will not live after them. now haue ye esteemed and valued Iesus christ and his merites to little for thē, not seeking health onely by him, but bring in their merites, and hope to bee saved by them. Therfore shall they for ever be deiecte and forsaken of God, and his son Iesus Christ: having no help to give this accounts so terrible, but themselves onely, and too satisfy it without the help or comfort of any other man, as reason is. Therefore let us give diligence so long as we are yet in this life, too agree and accord with the word of God which is our contrepartie, and to live after it as nigh as wee can, exercising our faith in the same word and increasing it from day to day in porfyte love & charity of our neighbours without hypocrisy, with full purpose and intention so to remain.  
And if it chance at any time that wee do fall or slip & find no remedy in us too fulfil the word, wee may not for that bee discouraged or despair but beleeue that Christ Iesus is set and ordained to accomplish it for us, as wee haue heard sufficiently here before, taking all our iniquities vpon him with so great a passion and death, not onely for us, but for all men that beleeue in his word, and trust surely in him, for these shall not come into iudgement or give any accounts, but are passed already( as saith our saviour) from death unto life. This is sufficient for the second Article.   

¶ The third Article.  
THe third article or cause wherefore wee die not with a good will, is( as we said before) ignorance which is that wee know not, neither are sure whether wee shall go after we be dead. Vpon the which point we shal not need to speak much unto them that understand the two first articles, for this followeth the other two of necessity. But they that are not instruct in the other two, & know not, neither will know this present faith, I can not tell howe to satisfy such people too cause them bel●u●. And I would fayn ask t●em if they haue any faith in God, or if they beleeue that there is a God, and that there is an other life everlasting after this, or if they beleeue that God hath created them to such a life, and ordained them to dwell eternal with him after this life, I suppose they would say yea.  
nevertheless, as they perceive no fault in them, and as they feel no sin in their conscience: even so say they, we beleeue that wee shall come to heaven after this life. And therefore I say, if they were well taught in the two first poyntes, it should he no need to speak much of this thyrde, for that would follow the other well enough.  
But for the multitude of simplo people that are not taught in the two first articles, being from their youth learned and accustomend to stand in fear and dread of the grievous day of judgement and death, sometime by hell, sometime by purgatory, and sometime troubled with the fear of the devill, and howe he shall assail us at the hour of death, and thorough the terrible death itself and the pain therof, of giving a strate accounts of a rigorous judge, and such like doctrines. For these I say, for the consolation of the ignorant, and for the confirmation of this thyrde point, wee shall bring forth authorities of holy Scripture.  
And it is to be noted, that these doctors and preachers which haue on this manner taught the people, and know no way too bring them to well doeinge and to live virtuously, but by such a fear, they greatly erred, & haue been to long themselves out of the ri●ht way, to lead the people of God, and to make a true Chrysten man, for by this means they haue brought farther from God, all them that they haue taught.  
The true way was once and is yet, that ought and is bound to lead the people to the love of God first and before all other things. even as the first commandment saith: That wee shall love our lord God above all things, with all our hart. &c. For why, he is evermore our dear Father, and wee are always his children and heyers, so long as wee are found in the favour of Iesu Christ his son, and in good purpose to live from henceforth after the will of our d●are father This is the first ston and foundation that ought to be● pr●●c●●● unto the people, an● give them ●o vnd●rsta●de, and made to beleeue. And than, all that is found in the Scripture correspondent to this, that is to say unto the son of God, should bee declared for the increase of faith and trust in God, & love of our neighbours, which immediately followeth the love of God.  
One may preach unto me long enough of hell, of the devil, of giving a straight accounts, of a rygourous judge and such like things, or ●u●r I can haue a love to God, for they should rather make me draw back from God and bring me to haue s●ch a conceit, that I should bee always af●●y e of God willingly to abide s●●ll ● this life, or else to die as beast●s do in body and soul, and so by that means to escape death-h●ll, the devill, and that dreadful accounts also in the day of iudgement.  
Therefore, I say, wee must begin on an other fashion too make a Christen man In showing him the grace, favour, love, with the kind and fatherly mercy of GOD our Father. Also that the same dear Father of ours, besides that he doth pardon our sins,( as is before said) he dissembleth and maketh as though he saw not our evil inclination to sin, when wee are so strongly assailed against our mind and will-reckoning them all satisfied & paid, in and by the merites and bitter passion of his dear son Iesus christ. So that by these means there is now neither sin nor death, devill, nor hell, nor any other thing that can disturb any other thing that can give us a●y more dread or fear.  
For after that ye know what sin is taken alway, what dread or fear can death make? ye see now that death bringeth great profit, in so much that it sendeth you unto an other life that is much better then this is. And it serveth you for this purpose, to kill your sinful flesh, so that it can not let you nor draw you any more unto sin, that ye being delivered from that, may offend GOD no more, but may wethout let or impediment serve him for ever.  
moreover, when sin is forgiven and christ Iesus hath taken it upon him, what can all the devils of hell do to you? yea hell itself, what can it do? And if Hell can do nothing, what can Purgatory do? If there were any such as wee haue feared so greatly this many yeares? which purgatory, though it bee but onely an imagination of false hypocrites, and no fire in very deed, yet many men stand in more fear of it, then of the fire of hell, s● evil are wee instruct and taught, but our sins haue deserved it.  
For to say then some thing for the consolation of the simplo, and to confirm this present Article: every Christen man ought to know that the very natural, death is no other thing of itself but a dream or sleep, and one dieth even as it were a man that sleepeth. So that, as a man doth sleep without pain: even so shall death comme, when it pleaseth our lord, and bring with it no pain or sorrow, for that doth always the sickness bring, which cometh with death, and one mans death is more painful then an other, even after as the disease or sickness is.  
It is of a truth and a natural thing, that the soul and the body depart not willingly asunder, but would fain abide still joined together one with immortality and bee sent into an other life without departing the one from the other, as Saint paul saith. And as touching our nature, wee can not depart from this life, without great fear and terror, for such separacion of the body and soul which were so naturally joined together of God in one natural knot.  
But a true Christen man, which is now an other manner of thing then a pure natural man and savoureth otherwise then a very carnal man,( which Christen man hath knowledge also of his maker and of himself) knoweth unto what end he is ordained, not for too live here as he liveth now, but to live above eternally with his creator and God. And this is the will and ordinance of GOD in us all, that wee must first die in our body, and afterward immortally to rise again, and so live with him for evermore. And therefore he himself would go before and die, and would be the first that rose from death.  
So that a Christen man, which knoweth this to bee even so, and believeth it stedfastlye, pleaseth GOD very well, and followeth his master willingly: First to death, and after unto the resurrection, according unto the good mind and ordinance of God. 
joan. 8  And it shall come unto him as Christ saieth, he that keepeth my word shall never see death, so that such a person shall not see, nor taste death at all, having onely his eyes and his hart unto the other life, and to such an eternal fruicion of God, whereto he knoweth that he is made and ordained, therefore vpon Gods word and promises is all his hope and trust.  
To this I council you, suffer no man to bring you into any terrible fear or dread of death, for of a truth it is not fearful unto a faithful Christen to whom wee writ, or at the least which labour to bee such and to comme thereto, we speak not unto them that haue but onely the name.  
It is very true, that an vnbeleeuynge person, or a false Christen man hath at his death, terrible fear, seeing that all his life long he hath great dread that he shall bee separate eternally from the face of God, and waiteth for the pains of hell which surely he thinketh for to haue.  
But death bringeth him not this, for it cometh of his sinfulness and remorse of conscience, & of the infidelity and desperation which he hath, for he seeth now that such terrible fear cometh vpon his neck, which as long as he lived, he would not beleeue, nor pass vpon it, but now is cometh upon him, and approacheth a pace. Therefore must he now beleeue it when he beginneth to taste the terroure and dead, with the pain also which the sickness● bring●th.  
Is it any maruayll then that such people look fayntlye in their rages and raues, and many times piteousely discomfort themselves at their end, which being desperate, die without any hope or succour? And when many men hear or see that famine folkes die on this man●er▪ they lay all the fault unto death, which they ought to ascribe unto the conscience and sickness.  
And this is the cause that death is described and painted so terribly and with so grim a face or visage. But what belongeth this unto a true and faythf●l● Christen man? truly nothing at all, for he seeth that all is otherwise, he knoweth that his Conscience is in God, and set sure in his word, so comfortable, h●e believeth that thorough Iesu Christ, his sins are forgiven and pardonned him, and that he is the child of GOD, and heir of eternal life, hoping surely that he shall change this present life for an other, which is without comparison better, and speaketh not of any fear or dread of death.  
And if peradventure ther come vpon him at any time any phantasy of sin, hell, or of the devil, he knoweth the way too turn strait to Iesu Christ, and set him before his eyes, after the maner as hath ben oft said here before, so shall such a phantasy vanish away by and by. neither hath he any other melancholy or grief, but onely such as his sickness doth cause him too haue.  
Death at his hour cometh unto him( as is afore said) without any fear or grief, even like a dream, or as a man which when he sleepeth can not tell that he is sleepinge. So death he sleep and rest in the lord. As wee finde written of dyvers holy men, which in their departing and death, haue sweetelye slept in the LORD, and as wee see daily in the departing of many good men, which die as peaceably, as they sleep naturally.  
Now it is convenient that we speak of our mansion after this death, according to holy scripture, that wee may see what it saith thereof. first, S. paul saith: Though our outward man( that is to say our body) do perish and die, 
2. Cor. 5  yet the inward man is renewed day by day. For our exceeding tribulation, which is momentanye and light, prepareth an eternal glory unto us, while we look not on the things which are sene, but on things which are not seen, for things which are seen, are temporal, and things which are not seen, are eternal. Wee know( saith he) that if our earthy mansion, that is our body were destroyed wee haue a building ordained of God, and habitation not made with mannes hands, but eternal in heaven.  
And therefore sigh we, desiring to be clothed with our mansion which is from heaven: if it happen that wee bee found clothed and not naked, for as long as wee are in the habitation of our body, wee sigh and are grieved for wee would not bee unclothed that mortality might be swallowed up of life. But he( say●th S. paul) that hath ord●yned us unto this thing is GOD, which of himself hath given unto us the earnest of his spirit: wee are alway of good cheer, and know well that as long as we are in this body, wee are absent from God, for we walk by faith in him, and not by visible things. nevertheless, wee are of good comfort, and had rather be absent from the body, and to bee present with GOD, here was the heart of a true christen, that spoken on this maner. And so ought a Preacher to teach other men, that they may know God, Christ, themselves, and the very true pro●●ssion of their baptism: so that they may hau● a better will to depar●e he●ce, and to bee delivered from this stinking fl●she. And so ought every man too exam●ne him self, if he haue such a desire or no, for so much as he l●cketh of s●che a will or desire, so far is goody off from a true christen man.  
saint paul saith ●oreouer: ye are now no more strangers or pylgrymes, but citizens with the Sainctes, and of the household of God, builded vpon the foundation of the Apostles and Prophetes by IESVS Christ. He saith also in an other place: ye ar come unto the mount zion, and to the city of the living God the celestial jerusalem, and to innumerable sight of Angels, and to the congregation of the first born sons, which are written in heaven, and too God the judge of all, and to the Spirits of good and parfit men, and to Iesus Christ the mediator of the new Testament.  
Haue wee not now spoken plain enough of our mansions after this mortal life? that is to say, that we shall bee of the household of God, 
Heb. xii  citizens and possessors of eternal life, with and innumerable nombre of angels and Sainctes, and that we shall remain and possess eternally the kingdom of heaven, and the city of the living God, that celestial jerusalem, whereunto Iesus Christ himself shall call us at the day of iudgement, 
Mat. 25  saying: come ye blessed children of my father, possess the kingdom of heaven, which was prepared for you before the beginning of the world: he hath also promised that he is gone before us to prepare us a place, & will come again for us, and take us with him, to the intent that whereas he is, wee may bee also eternally: who would now know more of the place or being after this life: are we not content with the mansion of god whereas his son hath prepared us a place? by whom and in whom wee shall perpetually be one with God.  
Therefore such a place or abiding must needs exceed all other places, and lodgings that a man can think or his hart can ymagine. For there was never tongue yet that was able to speak it, neither shall he, as saint paul saith, and as Esay said long time before: No eye hath seen, nor ear heard, neither hath it entred into the heart of a man, what God hath prepared for them that love him. unto the which joy we pray him to lead and conduit us of his only grace and mercy in Iesu christ, thorough the knowledge of him and of his word, and fulfyllynge of his will, now and ever.  
AMEN.    

¶ The conclusion.  
I Suppose that by chis doctrine, every christen man shal be contented & well instruct in the time of death, too put away from them these three aforesaid impediments, so that I trust in God they shall not now let him, nor draw him back any more from a joyful and glad will to receive his corporal death, but shal wait for it patiently, and with a good will. when soe●er our dear father calleth him thereto, for by it, as it were thorough an every, leadeth us unto an other life a thousand fold better. And so d●liuereth us from all misery and displeasure, from all dangers and out of the hands of all our enemies: being c●rtifyed by our sayth● that all things which could hurt or hinder us▪ whether i● were sin, death, de●yll, or hell: are all together vanquished and over comme, being turned to our profit. The accounts is paste, the judge is appeased, al debts are pardonned, forgotten, quite, satisfied, and payed, and there is nothing found damnable in us because we are in Iesu christ, and in his faith, as it is said sufficiently afore.  
But it is alway to bee noted, and this should we keep well in memory, that wee haue all these things only by Iesus christ, which is our head, and wee his members, I mean, that be christen, not all they that bear the name, for by a loving faith, we trust and rest in and upon him, and his blessed word, knowing that he is lord of lords, a mighty Emperour above al that are in heaven, Hell, or Earth: which hath given us all these things of his more liberality, without any deserving of us but thorough his love and kindness. And hath obtained it for us of his celestial Father, by his precious blood. The which thing because we believe it is true, and know that it is so, all fear, and dread goeth from vs.  
And by this means GOD worketh again in us a feruentn●s and such a love toward him, that wee turn all things too his praise and honour which hath shewed us such kindness & love being of Nature his very enemies.  
Therefore let us continually apply ourselves again to please him, & to leave all that we know doth displease him.  
But because that by the reason of the sinful and stinking flesh, wee are daily troubled, and inclined to evil, which doth withdraw and hinder us so too do, therefore let us call for his help, and desire with the apostle paul( as it is said before) that this mortal body may die and be destroyed, t● the intent, that wee may serve God and bee obedient evermore unto him with out any let And as long as wee haue here to tra●a●●, b●aring this sinful flesh about with us, let us resist daily and fight against the evil inclination thereof, too the intent that wee may hold hir under the bridle, and too continue as valiant captains.  
In, and by our head IESVS christ. The which thing, God our celestial Father grant eternally.  
AMEN.   

thus ENDETH the Letter of John Frith, written by him in the coheir to the faithful congregation.  
FINIS.