A mirror or glass for them that be sick & in pain.  
¶ Translated out of dutch in English.  Mathei. xi. 
¶ Come unto me all ye that labour, & are laden and I will ease you.  
1, 5.36.   

The translator unto the Christian reader.  
CHrist our saviour in the xxv chapter of Matthew when he had warned us to watch, contynently after setteth forth a parable of a rich manwhich (beyenge purposed to go from home for a season) delivered his goods unto his servants, saying: Occupe till I come again▪ Now as I did confer this parable with the four chap. of the epistle to the Ephesians, I perceived that Christ meant this by himself: For after that he had fulfilled his course or time that he should be here in earth, he is mounted or ascended up in to heaven, (as it is written in the lxv, Psalm) & led captive captivity, and hath given gifts unto men, These gifts doth Pavi in process declare what they be. And again in the xiiii chapter, of the first epistle to the Corinthians speaking of the gift of tongues sayeth: When ye come together everyone hath a psalm, hath doctrine, hath a tongue, hath an interpretation. Let all be done to the edifying, Now when I considered these aforesaid places of scripture, knowing his righteous requiring again of his proper gifts, being but lent unto me for a space: I have endeavoured me self to deliver it to the exchangers, to the intent that when my Lord shall come he may receive it with vantage. And that he may so do, it shallbe in thy good Christian reader. And let it not move thy that they be lay men that be the speakers in this treatise, for so doing ye might be compared unto Christ's contremen Marc. vi. which hearing his heavenly wisdom, and saying his excellent miracles, said skornfullye: Where hath he this wisdom? and what wisdom is this that is given him? is not this the carpenter? the son of joseph. etc. Do not thou I say likewise, in esteeming the matter of less value, but wish rather that such a world might be, wherein the prophecy of jeremy in the xxxi chap, be fulfilled where as he sayeth: I will be their God, and they shallbe my people. And from thence forth shall noman teach his neighbour, or his brother, & say: Know the Lord But they shall all know me from the lowest unte the highest, sayeth the Lord. Would God this world were come, for than shall the lamb go feeding with the wolf, that is the cruel with the innocent than shall all the goodness of the holy city of Hyerusalem come upon us, than shall it be a golden world, than shall it be a time of peace in what time Christ would be borne, saying then that so much goodness doth follow the word of God, let us with one accord pray the father of heaven saying. Bow down thy head Lord, and behold the case that we are in, mark how great need we have of thy mercy, see how far we are gone astray leaving the the well of life, and drinking the modde of our pouddels. give such mind unto our princes (whose hearts be in thy hand) that the superstitiousness of Baal be rooted out by them, and thy footsteps made easier to be followed Paul sayeth: What company have Christ and Belial? moreover where Christ will reign there will he be alone. He sayeth he will not give his glory unto another, he will have no partyfelous. Wherefore good Christian reader, that thou mayest fulfil God's will the better in giving him the glory praise & worship, I have taken in hand to translate out of dutch in english this little book: whose worthiness can not be esteemed, For in it shalt thou learn to fix thy mind unto God only, giving him his dew honour, worship, and praise all other superstitions avoided: and unto thy neighbour love and charity declared with outward deeds of the same, Doing this ye shall have here quietness of conscience in God, & here after fruition of glory with him: the which grant us he that is king everlasting. Amen.   

¶ Timothe coming from his vicar which refused to come to the poor sikman Lazarus sayeth on this wise.  Timothe. 
O CHRIST JESV very true herdman and bishop of our soul, how few herdmen be there found which bestow their souls for their heard, as thou hast done earnestly: even to the end. Our herdmen do not now watch thy sheep: They covet not to enter in to the shepfolde by the door: but rather run away, as very hirelings when they see the wolf come. Ye they themselves help to invade them. Ah they be not like unto thine who thou sandest as sheep among the wolves: saying they be become as wolves among sheep. Is not this greatly to be lamented.  Tobias. 
What is the cause neighbour of your sorrow, of your sights, and of your complaints by the street?  Timothe. 
It pityeth me that we poor-men see so few ensamples of love, and that of them which be our herdmen, and gwydes.  Tobias. 
Why so good brother, what is the matter?  Timotheus 
Ye know that our neyghbure Lazarus is very sick, whose grief hath endured long. insomuch that his impatience grieveth me.  Tobias. 
It is true, I told his wife, I would come and visit him to morrow, and teach him some good thing of dying, for he might die ear long. But what will ye tell me of him?  Thimotheus. 
I desired even now our new vicar for Christ's passion to come and visit our poor Lazarus once, and to teach him some good thing of patience, which he ought to have in his pains, But alas it was song to a deaf man.  Tobias. 
Is it so? what did he lay for himself?  Timotheus. 
You may think it welynough: what were they wont to lay for them as they were moved to such a good deed? He said, I must say first my matins, & then say mass: verily I am not now at leisure, but as soon as I am, I will come.  Tobias. 
What is it that I do hear? I had went he had been a man according to the gospel: for he behaveth himself so in the pulpit, that it is maruayl to me. But I see well-enough he is but a dissembling hypocrite: For he was wont to say in the pulpit, that noman should spare him ye he would rise if it were at midnight.  Timothe. 
I reckon the same, but it shallbe for to minister the sacrament, or anoyling, and to gain thereby some money. Else will he remove not one foot.  Tobias 
It is a marvelous case surly, for the man doth reason sometime of the gospel as if he were an angel.  Timotheus. 
He doth as many one doth besides, he beareth the gospel in his sleeve, and uttereth it with his mouth, but neither in his heart, nor his hands.  Tobias. 
It is to be lamented verily that we be so ready to use the liberties of meats, clothings, places, & times, which the gospel enyoieth. But we endeavour not this liberty to the mortifying of our carnal desires, nor to the service of our brother. But shall I tell you what you ought to have done?  Timothe. 
I pray you what?  Tobias. 
You should have strenghted the devotion of our vicar with a groat, so might you have obtained him best.  Timothe. 
It is sure so. And that appeared well last day by the aldermannes' widow where as it was no need to bid him come when she lay sick, for with her was he daily, ye unbydden, waiting for the soul as a carmeraunte doth for the carien: and all was to obtain somewhat by testament, Be these feders? be these pastors.  Tobias. 
No but rather wolves, whereof Ezechiel speaketh saying: They have eaten the milk of their floke, and with the will they be clothed, but they keep them not from the wolves. My thinketh they be dissembling Hypocrites, and painted graves, which with long babbling, or service saying devour wedows housen: wherefore they shall receive the greater damnation. I think also these be the false prophets seeming outwardly sheep. But inwardly they be ravenous wolves.  Timothe. 
If these priests (and as they call thenfelf) religiousmen knew what a christian dedeyt is to comfort the sorrowful to visit the sick, to help the poor. They should prefer the helping of them before all other works. For God shall esteem it which is done to the least of his as tough it were done to himself. But priests do not regard it: for they say they have been long enough with the sick, when they have ministered the sacraments.  Tobias. 
If they yet ministered the supper of our Lord to the sick duly, teaching the Christians what Christ hath obtained for us: than might the patient give thanks to God of the victory, wherein he hath overcome death to the believing. For that is the saying of Christ, when he saith: As oft as ye do ytt, ye shall do ytt in the remembrance of me, which is according to Paul's saying. When the death of our Lord is showed. But alas they do nought now but only rehearse the xii. artikles of the faith sleghtly to the sick. And so minister the sacrament without farther instruction of it, thinking all things to be very well dispached. I pray God they have not of times more mind on the yewel which lieth perchance in the sight, than on the necessity of the poor. Or that they mind not more a good testament.  Tobyas. 
They must be very blind saying, they make less conscience of leaving the bread of the poor (that is God's work) onbroken: than of leaving their mass matins, and other service onsay●●e, saying it is hongred so sore for. The Christemman which is the living tempel of God must stand by, and abide till the priest hath dispached his matins, or visited the dead men's graves, hath he never so great need. If Christ had the youngman which would be his disciple to luffre the dead bury the dead, and that he should not leave God's word ondeclared for burying: what shall he say then think you to them which excuse themselves with their rummeling, and mummeling of matins, evensong, and such like popyshenesse that they visit not the sick, or show the kingdom of God where trouble and anguish is?  Tobyas. 
It hath not availeth the young man surely that he would have buried that dead: & much less shall it avail than that be marked with the beasts mark to leave their neighbour onserued, and onregarded, Ye Chryst himself, and that with the deeds of charity, which must be preferred before all the works of the law, and promise, according as Chryst saith that he is Lord of the Sabbath. We also shallbe judged after the declaring of the deeds of charity toward our neighbour.  Tymotheus. 
It is well said surely, and according to the gospel. Christ also rebuked the scribes justly for their opinion of ceremonies, commanding them to go, and learn what that saying of God is: I will mercy and not sacrifice.  Tobyas. 
How understand you that saying? will God have no sacrifice then which he himself commanded so earnestly to de observed? here seemeth Christ to be contrary to the will of his father.  Tymotheus. 
I will tell you. All sacrifices and burnt offerings of the law were ordained, and institute unto the jews for none other intent, save only for their sygnifycations. They did signify the true offering of Christ to come: which out of very pury heat of love, did offer himself unto death, by shedding of his own blood, for us poor sinners, and thus is he become our true and everlasting priest. saying then we have Christ, all other offerings cease: and now we are come to the light all other shadows vanish. For Christ is the end and fulfilling of the law, wherefore we need nomor the law with her ceremonies, and ryghtwesnes as a teacher leading us to Christ: ye he only cometh to the father which hath herd him, and is taught of him. For so much then as the Pharisees did regard, and had confidence more in sacrifices, and works of the law than they had respect to him that was signified thereby, whose deeds of charity also they counted less than the rightwiseness of the law: therefore warneth Christ them to learn, that God will have mercy and no sacrifice, which he did loath as Esay doth clearly express.  Tobyas. 
You have declared that very well. But what say ye to this word of Christ. These aught to have been done, and not leave the other undone? for our priests and layers understand hereby, that they may rather leave the works of mercy undone, than to leave their matins, pattens, masses, diriges, and such other mumblings unsaid.  Tymotheus. 
With this saying rebuked Christ the Scribes, and Pharisees which at that time estymed their sacrifices, feasts, tithes, and offerings, as hygly: as our Papists count masses, saying of service, worshipping of saints for the most acceptable works. The tithes were limited unto the priests of the old law and granted of God in the law: but saying they sought their duty so narrowly not willing to transgress the law in the same tythinge of mint, coming, and anise, they declared their covetousness, and feigned love of the law. For in that part of the law (wherein their advantage did consist) they would have no breach, but in other chief points of the law, namely where they were commanded by the law to offer themselves to the service of their neighbour, they were as negligent as though it had not pertained to them. Therefore sayeth Chryst: Woe unto you scribes, and Pharisees, ye hypocrites, which tithe mint, anise and common, and leave the wayghtyer matters of the law behind: namely judgement, mercy, and faith. These aught to have been done, and not to leave the other behind, that is, So long as the law hath her course (as yet she hath) so long ye may receive your duty of the tithes, ye of anise, mint, and common: but the deeds of faith, love, and mercy which the law requireth of you as chiefest may you not leave undone, but rather do them afore all other. Behold now we there this rebuke (which our spiritualty applieth to their excusation) doth aptly serve to warn and to rebuke them: saying they be cursed with the aforesade hypocrites curse. For they curse and yaule more upon them in their pulpit, that withdraw them their offering days, or provent duties (which notwithstanding God hath not granted them in the new testament, as he did in the old with the tithes:) than they curse those that transgress God's commandment in adultery, in drunkness, and onmercyfulnesse. So that they may well be likened unto the ox in the prophet which go in the pastures of Samaria, and eat up the poor. These be the prophets which deceive the people▪ showing peace, and biting with their teeth, in whose mouth if ye cast not a piece of meat they raise an holy war against you, that is. They say ye be a cursed heretic, and that ye ought to be persecuted, and to be condemned. As though such war and controversy were acceptable unto God. Therefore (sayeth the prophet Micheas) your vision shallbe turned to night▪ & your prophesying to darkness the son that go under over these prophets. But thy people of God ● save you forgive you your sins, & say ye prosper right well, they deceive you: for there is no salvation in man. These ye 〈…〉 devour meadows houses which in their 〈◊〉 maws enlargest all that cometh to them, gold, many▪ house● gardens land, sonde, rents, grants, pardons These be they that justify the ungodly for gifts denuncing peace, and all is for their belys pleasure.  Tobyas. 
Soft brother Tymothe, conceive not such rancour against the wicked, saying their judgement doth not tarry: let them go. They be blind and leaders of the blind. We may endeavour us to exhort them to come to the knowledge of God, & to the love of their neighbour, if peradventure they would give ear to us, and knowledge their sins.  Tymotheus. 
I pray the how wilt thou exhort them? saying they say to the seeing, see not: & to the understanding, perceive not: if they knoledged their blindness, they should have no sin (as Christ saith). But now they say, we see: wherefore their sin remaineth with them. As namely when we lay-men begin to exhort these anointed: laying scripture afore them then will they hear by no means, taking great scourne to be admonished of us.  Tobyas. 
Surely I believe it be evil enough, whearfore me seemeth it best for us to walk henceforth in the way of the Lord discreetly.  Tymotheus. 
You say south, If we can do better than our curates do, saying they be slack in their duty shall we not do the same? For a servant that knoweth his masters will, and doth it not, shall be beaten much. What is then your advise, that we shall do?  Tobyas. 
Verily, that our eye be not so sore fixed upon another man's fault, but endeavoured to follow the Lord, whereunto he calleth us by a lively steering of our heart with his spirit. Now if our guides of the church do not rule well the flock (as ye do say), yet will not we leave them, and forsake them as though they were not pertaining unto us. For God hath charged every man with his neighbour as scripture testifieth. Therefore let us aid our neighbour comfort him, counsel him, as we see his most need. Think ye not this to be the best brother. Tymothe?  Tymotheus. 
Ye verily. And to this doth the parable of the gospel featly agree, where the Samaritan (which is an abject in the sight of the jews) is praised of Chryst above the levity or priest, because he showed mercy upon the poor maimed: which also was therefore the Samaritans neighbour, because he chesfly had need of him Although we lay-men be reputed among the anointed, and levities as vile as the Samarytans: yet ought we nevertheless take cure of the poor, and show all the service necessary, when all levities, priests, Monks, Freres, do forsake, and despise them. The deeds of charity ought we to charge none other man withal according to your saying.  Tobyas. 
Now is the time that we ought to dysperse the grace which god hath given, us, and pour it out upon our neighbour in helping, comforting, and unseling him. As Christ hath given himself for us, he being in form of God, and equal with God. It is now time to bestow our talon which God hath given us to the intent that we should bring it again with increase, and not to hide it in the ground. He that is rich aught to make the poor rich also, for to that intent hath he received his chess. He that is wise aught to teach the foolish, and to bring him to understanding, for to such intent hath he received his wisdom. He that is great of abylite aught to aid him▪ that is unabell, as the widow, fatherless and motherless, boninfances, for to that intent hath God given him superiote. Lo in such like cases ought we the one to be an helper, comforter, saviour, to the other as our faith is that Christ is our saviour, comfort, and health. Therefore also doth Christ command that we shall so show the light of our faith before men, that they seeing our good works, may praise and glorify the father which hath given such mind▪ and godly purpose in our hearts, through his holy ghost: that is that we be glad to serve our neighbour not for thanks, nor for praise, but of very love. For who so ever saith his brother in necessity, and withdraweth his heart from him, how can the love of God remain in him.  Tymotheus. 
He that loveth not his brother being present in his sight: how can he love God whom he saith not. We Christian men have none other declaration or boasting that we be true Christians, but only love. Christ sayeth: In that shall men know that ye be my disciples if ye love one another. Wherefore the life of a Christian is not a life of pleasure, offleshe, of wylthynesse, or of sensual appetite,. Nor it is no life of ceremonies: church goings, or like superstitions but it is a life of the spirit, of truth, of love and mercy, it is a life of mortified lusts, and peace of the spirit in God only.  Tobyas. 
That is the eternal Sabbath, and holy day, which is left to god's people, which also they must keep perpetually by the laying down of their own lusts, and sensuality, but all the trouble, labour, carefulness, and bodily service, outwardly done with words, or deed ought to be redressed to nothing else but to the glory of God and to the profit of our neighbour: for else is not God our king, and we do not seek the wealth of our neighbour then, but our own, which is against the nature of the true & onfayned love which Paul teacheth.  Tymotheus. 
Ye say truth, for though we have the name of Christ, and though we be baptized in the same, though we go to church and receive the sacraments, yet are not all things dyspached without faith, by working in us with charity: For they all that say Lord, Lord, shall not possess the kingdom of heaven, but only they that fulfil the will of the father shall go in to the kingdom of heaven.  Tobyas. 
The one member ought thus to help the other, or else are not we one body gathered, whereof Christ is the head. Let us therefore bear echother in declaring brotherly love that we be incorporate one body in Christ, aiding the vilest, & least before all other. For that which we do to the least, of our brethren that have we done to Christ. Christ is even now suffering hunger, thirst, he is naked, in presone, he is harbourless, he is like and diseased, let us go to him to serve him, to comfort him, to receive him, that we may hear hereafter: Come ye blessed of my father to possess the kingdom which is prepared for you sense the beginning of the world. And truly right well-beloved Tymothe saying we be called gospellyshe or evangelical, therefore ought we to be the more diligent in doing evangelical works, lest God's word be blamed through our unruly be have our of them that be ungodly. ¶ Tymo. Ye say truth: wherefore I would that in every town, city, village, ye in every congregation or church there were a common huche or chest wherein should be separate such goods as be given to the needy according as saint Paul teacheth in the i. Corinth. xvi. which now (alas for pity) is rather misspent in foundations of chapels, churches, & religious houses as they call them, in syngers, in copes, bells, and images. I will not speak now of the great proventes, and rents, of vycaries, and such other foundations which mount to an innumerable sum yearly. With these goods, and such like that our forefathers have founded to the sustayninge of the poor may every town, city, village, or parish easily sustain their own poor people: so that there should not one beggar or vagabond need to go by the streets. And thus should gods commandment Deuteronomy xu chapter be accomplished moreover to this excellent deed should be chosen certain honest men, fearing God, which like true deacons should dispense, and distribute these goods according the need and conscience. Out of this aforesaid chest also should scoules be founded, wherein youth might be taught both Christ & other good learning For such we commonly do savour as was put in our fresh vessels. Out of this chest also should all bonynfans, or fatherless and motherless children be brought up, until they be able to learn an occupation or craft. Out of this chest should honest youth be married, lest through poverty they come to some misuse. For to bring all this to effect the afore said goods be sufficient if they were justly and truly gathered together. The bag and staff, is an occasion that there is so much idleness, whoredom, drunkness, theft, ye of all mischief, and evil manners it is the mother, which the aforesaid congregations might easily avoid if the love of honesty, and mercy were fired in their hearts.  Tobyas. 
Your mind well-beloved brother is good, if it were so accepted, and fulfilled, than would I also praise it with you: But these strong, & valiant wallet knights will never admit it, for their religion is founded upon the same, & the sorowlesse bread savoureth to well in their mouths. They love much better to reap the harvest that they have not sown, that to get their own food, with the sweat of their brows.  Timotheus. 
We have now complained enough, wherefore I will straghtly go to our poor Lazarus, & teach him some good thing of suffering patiently for he hath great need of it. And from thence will I go to the hospital, to bring thither that which I have superfluous of my yesterdays labour: For I am sure they shall need it there.  Tobias. 
I pray you brother let it be so, and let● it not grieve you to viset the sick, for thereby shall ye be strenghted in the faith according to the scripture. But differ your going to Lazarus a little while, if perchance our vicar come there, he shall not leave it for very shame.  Timothe. 
No no I know him to well, he would rather never come at him, than to lose one penny of his other advantage, which of this poor man he can not have. He speaketh much of the cure of souls, but it seemeth that his mind is of the purses souls: he beseemeth all the rest. Wherefore I will thither ward, will ye command me aught?  Tobias. 
Ye tell Lazarus that I will come to visit him tomorrow afore noon, and teach him somewhat of dying, as I have promised his wife.  Timothe. 
I will do it with a good will, & God grant us his mercy.   

A declaration and exhortation to suffer all trouble patiently & faith fully, weather it be anguish, or sickness, which doubtless be sent us of our merciful father.  ¶ Timothe vysitinge the poor man Lazarus dying sick in his bed, sayeth thus to him. Timothe. 
Peace be in this house.  Lazarus. 
Who cometh in there?  Timothe. 
It is I Timothe your neighbure, how is it with you? is all things well?  Lazarus. 
Alas no it is not well, for I lie here and can neither move nor wrench myself, my yointes be so full of sickness and pain.  Timothe. 
I believe it right well, for you have had a great time: but how can ye quiet yourself therein?  Lazarus. 
How should I quiet myself? I would I were dead such pain. I am in, Amy  Timothe, 
I pray you neyghbure vex not yourself so much with this sickness, for truly it is not christianly.  Lazarus. 
It is easy for you to speak of it. For noman halteth of another body's grief. If you did lie in such pains as I do, you would say otherwise.  Timothe. 
Ye be far wide from Lazarus sufferire so far as I can see, whose name you have, which took his grief patiently, and without grudging against God that he might not obtain the crumbs from the rychmans' table, & that he was fain to lie under the broad open sky, his body being full of sores and pain, and finally to die for very hunger, for which thing also he was brought in Abraham's bosom by the angels. But you have an house to dwell in, ye have yet God be thanked meat & drink: you have good neighbours that would fain comfort you, & help to bear your grief which Lazarus had not, Nevertheless he was alway content, and so ought ye to be also.  Lazarus. 
Because I am none such as he was, therefore shall not I also be set upon altars, & have an holy day kept for my as is done for him.  Timothe. 
Alas brother Lazare you be yet far from the kingdom of heaven, saying ye suffer your grief which so evil a will you ought to remember that it is the good will of God that ye thus suffer: is it not all good that cometh of him? be content therefore with his godly will, and your burden shall fall the lichter for you.  Lazarus. 
I must needs be content the rewith for I can not remedy it, nor yet avoid it.  Timothe. 
Although you could remedy it against gods will would ye do it? I think not: for you would not wrestle with the will of God.  Lazarus 
I shall tell you the very truth, if I could be red of this pain, I would not keep it one hour longer.  Timothe. 
Would ye then rather be an enemy of God, than to suffer a little for his sake?  Lazarus. 
I can tell you nothing else but that I would fain be rid of this passion, for it is to heavy for me.  Timothe. 
So long as ye suffer of compulsion & not willingly, than do ye lose your reward of suffering: & ye strive against God like a rebellious child that disobayeth his loving father.  Lazarus. 
I must suffer be it willingly or not willingly.  Timothe. 
Ye suffer grief and pain but without deserving for it, and therefore the more one a flyer: for ye suffer onwyllingly & unfaithfully, ye suffer of compulsion even as a servant standeth in awe of his master by that reason of his rod or wand that he castiseth him withal, A servant remaineth not is his masters house, but must void John in the viii Chapter: But the son remaineth as a true heir. If ye now therefore were a son of the heavenly father: ye would receive this correction of his willingly, and with true love in a sure faith, and understand it to be his love toward you: saying he can send to his children nothing but the best, nor procure aught else for them but good.  Lazarus. 
This soundeth very strange in mine ears, that God punisheth me thus grevely of very love, & sendeth me this for the best gift that he can give me, I would rather think it to be a horsly love.  Timothe. 
Alas brother how fiercely do you run against the stone that is Christ? How strange be God's word and works for you to hear and understand? man's wit can not attain it that is spoken of God, The word of God is as it were an hammer that bruiseth the stones: Therefore must ye submit and captive your wit and man's wisdom wholly, till it be clean prisoned and subdued to the will of Christ and pacify it self in him: afore ye can perceive how great good & mercy the inward man receiveth in depressinge & mortifing the outward carcase.  Lazarus. 
O Timothe your words be to high & pithy for mine understanding, my memory & wit is greatly suaged with this sickness of mine: wherefore you must order you otherwise if I shall learn aught of you.  Timothe. 
If ye hunger God's word & can satle you so that ye may hear it, I will so show it you that ye shall easily perceive it of me.  Lazarus. 
Ye verily and that gladly, reach my another cussyne and lay it to my back for god's sake, that I may sit easilyer to hear, and answer you.  Timothe. 
Are ye well so? or will ye sit higher?  Lazarus. 
No, I sit now easily & I can not well suffer much tossinge and wrenchinge, My tongue is the wholest and lythyest of all my membres: begin when ye please.  Timothe. 
That I may show you the better the meaning of mine aforesaid words I will rote out your infidelity, and show you it afore your eyes, that ye may see how far a man is separate from God through his infidelity: out of the which all other sins do spring as branches and twigs out of an evil root. For infidelity is the chief sin whereof the holy ghost shall judge the world, as Christ sayeth John. xvi. Therefore is this now my question weather ye do use to read your pater noster.  Lazarus. 
What a question is that? think you I be a Turk should not I read my pater noster?  Timothe. 
How read you it in latin, or engly she?  Lazarus. 
I read it as I have learned it of my father: pater noster qui es.  Timothe. 
Ye ought to read it in english that ye may understand it the better, saying ye can no latin. Tell my then that I shall axe of you if ye please: Believe ye well the first word Pater, that is father?  Lazarus. 
Should I not believe that? Christ himself hath taught us so to pray.  Timothe. 
If ye believe God to be your father, than must you believe yourself also to be his son and heir, else ye dissemble praying contrary to your heart and not justly. saying then ye call him your father, (with which lovely name you admonish him to hear you his son) and you have not such a lively perceiving of him as a good child ought for to have: than say you your Pater noster without faith.  Lazarus. 
Without faith? how so? what is faith?  Timothe. 
Faith is a gift of God, which is not given to every man, without which Roman is acceptable to God.  Lazarus. 
Have not all Christian men faith then?  Timothe. 
There is two sorts of Christian men, like as there is two sorts of children of Israel: some be Israelites after the flesh, some by promise: even so be some Christian men by name, some by the deed by reason they be gyfted with the believing spirit of Christ. These christians have all faith.  Lazarus. 
What is the faith than, whereby we christian men be called believing?  Tymothe. 
Faith is a sure and lively feeling in our heart that we be acceptable unto the father, and that he is merciful unto us thorough his son jesus Christ, in all what soever can betide us, or that we do, weather it be in life or death. This faith is better perceived inwardly of them that believe truly than it can well be expressed outwardly.  Lazarus. 
Is it a hid mystery? can not I perceive inwardly by no token whether I have faith or not?  Timothe, 
Yes verily I shall declare that unto you by a similitude or ensample: A child hath no perceiving inward, nor showeth outwardly any behaveoure weather he have a sure confidence toward his father or not, unto the time he is assayed in this hid faith: But when this child is either beaten or misdealt of a stranger, than lifteth he is voice in his anguish, preassinge to his father through the mids of his enemies with a sure faith & confidence to be delivered and saved. Ye in his flight & hasting for rescue which he shall surely obtain there, his mind is certified that he shall be rescued, and this is a great quietness of conscience, and a special ease at his heart that his enymyes shall no more rejoice over him. After this manner also is the matter with the children of God: Our heavenly Father hath given us power to be thou children of God, & that through believing in his name, which by the father's commandment is become man for us, and hath chosen us to be heirs which him. Now we belyvinge this and knoleginge it through the spirit of truth we wait for all aid, comfort, and subsidy of our heavenvly father, in what so ever temptation can assault us. So that it is sure token and specialte that we be in the favour of God if we abide steadfast in praising the name of God, and rejoice inwardly when we be in troubel or anguish, though God seem to have utterly forsaken us. Here lo must the Christian faith first appear. The safeguard & quietness of conscience which we have inwardly in the mids of trouble, is a fruit of the holy ghost, sustaining us lest we fall into misbelieve or blaspheming of God, the which our punishment might cause rightwell. Wherefore we need not to shrenke or to dread our Lord God when he striketh us, as a servant doth fear & avoid his master. For God neither can be, nor is a scourger or tyrant unto his children. It is our duty to reyoice in him, and to praise him in all his godly works, knowing that he is our safeguard in the day of trouble. Paul writing to the Romans in the viii chap. sayeth: We have not now received the spirit of bondage to fear any more: but we have received the spirit of adoption, whereby we call Abba, dear father with a lusty courage & a sure faith. For the spirit of God which worketh such faith in us giveth witness unto our spirit that we be the children of God. saying then we be the children of God, our merciful father hath such a delight in us as in his well-beloved children. So that where the most fear and yeopardy is, there is he most nearest present. It is surely the nature of a good father to be more feruenter in love toward his children, where the most need is. Now when ye consider this diligently, with a hartyfull lust toward God the father: than may you believe, and say truly that God is your heavenvly father, if not, you say your Pater noster feignedly, as all other hypocrites do, whose heart is far from their mouth although ye said your Pater noster a thousand times.  Lazarus. 
Is this the saying of Pater noster, than did I never say it duly in all my life. I have oft said the xii artikles of our faith after the priest in the pulpit: But I could never hear so much concerning the pith of them as I have done now.  Timothe. 
Such historical faith as ye be taught in the pulpit have the devils also, for they believe that God is almighty, that the son of God is become man, that he is crucified and risen again, but they believe not that he is ordaineth to their salvation. The devil believeth and trembleth: but a Christian man believeth and reioceth in it. The faith or knoleginge of the devils which they have of God causeth them to fear and tremble: but our faith causeth us to rejoice and be glad in God, whom we knowledge ever to be our father.  Lazarus. 
If he be our father why sendeth he such grievous pains to us then?  Timothe. 
your aforesaid faith must be tried through suffering, sickness, and adversity, as it is written: That we shall not marvel neither be moved that we be tried through the fire of suffering, for it is done to prove us. The lord proveth all the elects after this manner, that their faith may be found ●ore precious than the gold that is tried through the fire. And the end of our faith which is not annulled, is the health of our soul. Wherefore as ye believe that God is your merciful father: even so must ye believe also. and by faith be assured, that all that be tydeth you, is his fatherly will and pleasure. Think not that his eyen be withdrawn from us, for so greatly are we accepted before him that he sayeth. Whoso toucheth you, toucheth the very appel of mine eye. Ye we be so earnestly and tenderly, cared for and kept of God our heavenly father, that there is not the least he●r of our head but it is told: no a sparrow doth not fall on the ground without the consent of our heavenly father. How much less can this sickness come upon you without the consent of the heavenly father, which hath sanctified all trouble and sufferings: By the cross and humbling did it please God to exalt and glorify his own son. He that did take care & thought for you before ye were borne: shall likewise provide for you being here: saying he would you to be here. Wherefore all those that suffer according the will of God, aught to commit the charge of their souls unto the good creator of all creatures: in whose hands we are, as the clay is in the potter's hand. Pray therefore unto the father with your whole heart, that his name may be hallowed in you, like as it is hallowed and glorified thorough the death and depression of his son But as for our name it is full of dishonesty, shame & damnation.  Lazarus. 
By the meaning of your words I perceive it not needful for me to desire these pains of mine to be avoided: and to be healed other in soul, or body.  Timothe. 
I could show you well-enough that this praying doth come neither of the spirit of God, nor yet out of faith, but of proper love, which seeketh rather her own ease and profit, than the glory of God: But I fear lest it would be to tedious for you, & also I reckon ye can not well suffer many more words.  Lazarus. 
No hardly, it shall not be tedious unto me, for even now have I a great desire to it, wherefore show me why I may not pray so?  Timothe. 
A true faith will not cause you to pray so, for it is certified alway of the good will of God what so ever doth chaunche: All that is not of faith is sin (saith Paul). Search the ground of your heart, and ye shall perceive that ye desire to be healed for none other cause, but only to be at ease. Therefore, seeing that through this wicked nature ye set more price by yourself than by God: ye had liefer your sensuality and will were accomplished in optayning of health than that God in this sickness should do in you, and with you according to his pleasure. Wherefore I pray you what else do ye but rebel against God, & correke him in his judgement, because he worketh not according your imagination Where is your pater noster? do not ye pray and say: Father thy will be fulfilled in earth as it is in heaven, that is in the earthy body, as it is in the soul which is an heavenly body. How little do ye rest hitherto in the works of God? Hear how fully the kingly prophet David was mortified entirely, and near in excess of mind, upon all that which God would send him, he being driven out of his kingdom by his own beloved son Absalon did say: If I shall find grace before the Lord, he shall fetch me again, and let my see it again (meaning the ark) and the house of it. But if he say thus: I have no pleasure in the behold, here am I let him do with me as it pleaseth him. Here was a mortified spirit, which kept the true Sabbath, that is the everlasting resting day, from this be ye far wide for all your praying, and flattering.  Lazarus. 
What good can I obtain by this wretchedness, wherefore I should not desire to be rid of it.  Tymoth●us. 
It is still the old trade, ye will not suffer but for advantage, ye will use battering with God. God will have no merchants, nor exchangers in his holy temple wherein he resteth, as ye shall hear more hereafter, if we reason larger. As concerning the good which we obtain by suffering, we must understand that God hatheth sin in that he sendeth mercy, and love to his children, which he doth chastise. When ye pray God than to take away this chastening from you than be not ye content, that he shall show this his rightwiseness in you: and herein ye declare, and utter you to be a friend of sin, and enemy to the righteousness of God. Be not you very blind and perverse hearted, loving them that hate you, and hating those that love you. To that intent sendeth God pain anguish, ye and death unto us, that the body of sin and death should be rooted out in suffering, and slayenge of the old Adam with all his carnal concupiscences and desires. This work will not ye to proceed in you, which notwithstanding must be accomplished if we will be acceptable before God. Paul sayeth. Know ye not, that all we which are baptized in to Christ jesus, are baptized in to his death? The children of Israel might not obtain the land of promise, except they first had passed the reed see: Even so we also must come to the high jerusalem through passing the reed see, that is trouble and sickness. For this cause we must cleave to the faithful words of God as the israelites did: which being oppressed, before of the read see, and behind of Pharaos' army, so that death was at hand whither soever they turned their sight. Wherefore Moses comforted them bidding not to doubt in God's behests saying: Fear you not, stand still, and behold what a salvation the Lord shall show upon you this day. Thus have they wentured it upon God's word, & passed through the read see without blemish. Be ye also a true Israelyte going thorough this suffering with a sure faith, and ye shall surely be delivered of i● with a valiant power: For he is faithful that hath so promised you. Cease of your own will, and despise not that which cometh of God. When the waters of trouble sometime be to grievous upon you, so that thorough them ye begin to wax feeble: than pray the heavenly father to give you your daily bread, strenghting you with his wholesome word, whereby your soul must be sustained.  Lazarus. 
But brother this pain endureth to long, for my thinketh it will never have an end. It hath so his recourse.  Tymotheus. 
Be not moved at that, for Christ himself did suffer before he came in to his glory Is than a disciple greater than his master? is a servant above his Lord? If there had been another way to come to the true glory and life, Christ would have rather chosen it: but now hath he first trodden and chosen this way of suffering himself that we should follow him in it. Lo this is to take up the cross of Christ, and to follow him, daily to be mocked, despised, depressed, like as he hath boren his cross with all despising, pain, and reviling. We be crucified with Christ when we mortify our pleasures and affections, which ought to be during our life. Now if we be equal with Chryst in suffering, and dying: when shall also be equal with him in rejoicing, and rising to the new life. Certified, that our old man is crucified with him, to the intent the body of sin should be destroyed. If we then be dead with Christ, we believe that we shall also live with him. Paul sayeth Roman. vi.. For a grain of corn cast in to the ground can not bring forth fruit hundredth fold, without it be mortified first, and avoided his hard husk: even so we also being here in earth must first die and refuse the corruption of our flesh, if we will live with Christ, and bring forth fruits of life. For this cause is the life of a Christian here in earth counted to be nothing else (nor is none other) save a continual cross, death, and dying as Paul doth specify ii Cor. ix. saying: That we which live are always delivered unto death for jesus sake, that the life also of jesus might appear in our mortal flesh: for as long as we live, we are delivered unto death for jesus sake, that the life of Chryst be declared in our mortal body. david also sayeth: For thy sake we are killed all the day long, and are counted as sheep appointed to be slain. If ye will say this truly with david, then must you be content with your punishment, ye until the death as the sheep is, which openeth not his mouth in the slaghting. I pray you how can ye desire God to take from you this pain, if ye believe surely that although your outward man be corrupt and perish: yet your inward man is renewed day by day. Paul sayeth that this trouble, and suffering (which lasteth but the tuynkling of an eye in comparison of the glory for to come) prepareth marvelously for us the eternal glory: if we have not our sight fixed upon that which is visible, but upon that which is invisible and everlasting: ye all that we can suffer here in this transitory world is not to be compared unto the glory which shallbe declared in us. By this ye perceive that all those which suffer with a sure faith, ought also to rejoice in their trouble, even as Paul and other elects have done.  Lazarus. 
Me thinketh ye press the meteyarde hard on: How can I rejoice in trouble which is nought but wailing, and yayling. It is hard to laugh and to weep  Tymotheus. 
I shall inform you of it with a gross ensample: ye lie here now sick and diseased, ye would be fain cured of some good physician, now maketh he a drink for you which is very bitter and mispleasaunt to receive, nevertheless thorough his information and promise of health thereby ye overcome the bitterness of it drinking it with shoveringe & chaungging of countenance: though the tears run down with drynkinge of y●, yet endeavour ye yourself to retain a courage. Were it not a foolish fellow that would be displeased with the physician because he doth minister so bitter drink unto him, which he giveth you not for any hatred or evil will, that you should feel the bitterness of it: but that ye might recover. Who would be so mad to desire the physician to avoid the bitter receipt, knowing and steadfastly belyving to obtain health by none other means?  Lazarus. 
As for me surely I would rather thank him, & drink his receipt, though it were as bitter as regal if I knew to obtain health thereby.  Timothe. 
Lo then, no more ye aught to despise the highest physician of your soul, nor to refuse his medicines, though they be bitter and painful unto your old Adam. But ye must have an eye to his promises, & overcome that which is painful to you whereby nevertheless ye be saved. Thus have martyrs overcome in suffering, and death, for dying they saw the true life, in sickness and disease of the flesh they saw the power of God, which is fortified, and stabylysshed hereby. God of his nature is merciful, but that he may work his work in us, that is to heal, to make safe and sound, he doth first a thing that is strange to his nature which seemeth unto us a token of hatred, that is, he scourgeth and beateth us with sicknesses and grief. Thus doth God a strange work (as sayeth Isaiah in the xxviii chapter) that he may work his natural work. By this strange work of God that is the chastening or scourging of the father we lose our courage, goods, blood, health, wealth, and livelihood, and come even in the mids, of the cross, despising, and death. All things appear here before our fleshly eyes as though we were enemies unto God, and wholly despised of God, and wot not to consider how he shall deliver us. Yet do we perceive the hand of God inwardly which doth so sustain us that we fall not in despair, mistrusting or mumuring against God: without the hand of God it were impossible for us to stand the twinkling of an eye In the end of the work do we first perceive the council of God, than see we that he will maintain and feed his sheep in his lap whom he will not have to die for hunger and disease. He can tempt the righteous, and also deliver them again. By faith may we be conquerors of all. Faith is of things that be not apparent: now, where faith shall have a place, there must such things be believed as be invisible. Thus is faith of the life to come chiefly contained, and declared in dying. Thus we believe that God relyveth us in killing: that he saveth us, and justifieth us in sinning: that he bringeth us to heaven, when he seemeth to thrust us down to hell in that he forsaketh us: and that he healeth us in our soul when the body is visited with all manner of sicknesses For he hedeth his mercy under his wrath. How would have believed that God would have dealt so peteousli with his good friend job, in taking away all his best beloved things: but only because he was minded to restore him, all this again doubell? Let therefore your eye of faith press unto salvation, and rejoice, though God show you not his forepart that is a cheerful countenance as he did unto Peter being on the mount Thabor: but his hinder part like as he appared unto Moses. For when this work of his is past, than appear his footsteps. When this chastising is past, than shall he smile at you, and show you his fatherly favour: though in this anger he seem to girn, and look grymly upon you. Perceive you this?  Lazarus. 
I can not perceive perfectly so much at ones Nevertheless, I perceive that in your words there is a Godly understanding, though I can not comprehend so much at once. Therefore I desire you to declare me more earnestly, and sleghtly which way our sins be mortified in us by the cross and suffering.  Tymotheus. 
I will do it gladly. Whatsoever a man loveth beside God, that is his Idol, therefore is it needful to declare what things we set store by beside God, that we might endeavour us the better, to fulfil the first commandment wherein we are commanded to love God, with all our heart, power, and understanding. Some lean to much to temporal possessions, which be withdrawn from them (as a pillow from under a man's head) by extortion, with the fire, by war, or by some other loss: that his heart beatt the more liberty to be turned wholly to God. Another hath his carnal affection fixed to sore upon his wife, children, father, and mother, or friends. These false gods be withdrawn from them when they suffer, either in their name or fame, goods or blood: or when they be taken from them by death, to rid a man of his carnal affection, and to open to a man his infidelity, that God may possess the heart wholly and alone, like a jealous lover. The third is wanton, and full of pleasure, he setteth great store by himself by reason of his beauty strength, honesty, wisdom, puissance unto such sendeth God trouble, anguish, sickness, sores, onwholsonnesse, or foolishness, to the intent, that he might see how that all flesh is nothing but hay and all his glory as the grass of the field: the grass withereth, and the flore fadeth.  Lazarus. 
I can not perceive yet that God receiveth us in scourging, all we fly strokes  Tymotheus. 
Your misbelieve is the cause of flying, which Paul rebuketh in the xii to the Hebrews saying: brethren have ye forgotten the consolation, which speaketh unto you as unto children saying: My son, despise not the chastening of the Lord, neither faint when thou art rebuked of him: for whom the Lord loveth him he chasteneth, Ye he scourgeth every son that he receiveth. If ye suffer his chastising, he offereth himself unto you, as unto his beloved son. What son is he whom his father doth not chastise? If ye be far from the chastening, which is commune to all children: then be ye no children, but bastards. Also if we have had carnal fathers of whom we stood greatly in awe which chastised us: how much more shall we be obedient unto the father of sprites, and shall live by him? Our carnal fathers have taught, and informed us after their best mind, and that for a little season: But this father of ours teacheth, and chastiseth us for our profit, that he may make us partakers of his holiness. All this present chastising seemeth to be nothing yoyfull but sorrowful: but hereafter she giveth a quiet fruit & reward unto them, which be proved thereby. Are not these sayings comfortable unto them that be in pain? punishment is dew unto sin, and without sin is noman living: wherefore good Lazarus receive all that is sent unto you, and suffer, though it be grievous. Be patient in your depressing. For as gold and silver be tried in the fire: so is man tried in the furnace of temptation: Therefore, scripture exhorteth us to esteem it above all other fruits. And there is no fruit so true as if we be proved by many fold temptations, knowing that temptation in faith bringeth forth the fruits of patience. Behold all the martyrs, and children of God in their suffering, and let their constant faith be an example unto you, for as God hath delivered them, even so shall he deliver you also.  Lazarus. 
I may not compare my suffering with their passions. They did suffer for their innocency: but I suffer for my sins.  Timotheus. 
Think you the saints were no sinners also? before God is no flesh found righteous. say not that ye suffer with the wicked murderer when ye suffer patiently, and when faithfully ye knowledge to have well deserved such castygation: which the good murderer did also. The knowledging of your sin doth justify you, if it be done faithfully, and truly. There can no true knowledging be, without the spirit of truth, and your punishment is cause of justification, if ye confess to have deserved it well for your sins. The martyrdom of martyrs was not meritorious unto them to to obtain the life everlasting thereby for Paul saith, that the pains of this world be not sufficient for the glory which shallbe showed upon us. For the transitory and faydinge things can not obtain durabell reward. But Christ hath suffered only for his innocency, by the which innocent suffering he hath rid us from all our wickedness. Christ's death hath deserved life eternal for us this have the martyrs believed constantly testifying it until the death, conquering by faith: so that their faith (whereby they were justified before God) appeared lively in knoleginge the name of jesus, from the which they did not shrink even at the point of death. For this cause did all saints ever pray with the prophet. Not our (Lord) not our, but unto thy name be glory.  Lazarus. 
You overcome me which so many strong and evident scriptures, that I wot not what to answer. Nevertheless I would desire God once to cease scourging, like as many saints have done And I remember I have heard preached that there was a king whose life was prolonged fifteen years thorough his prayer.  Timothe. 
We shall not follow saints so curiously in all their words, & deeds: for we be not sure how well they have been accepted always of, god. In that they also have been men, we may be deceived in their footsteps Therefore in saints we ought only to be hold their strong faith, & the gifts that God had given them. But christ is set to be our sample & copy after whose life words & doctrine we may live, & speak: for he could not err, nor cause other to err, which saints have done rightwell. Paul sayeth: Be ye the followers of my as I am a follower of jesus Christ. Now shall ye hear how Christ is our sampel in this praying or wysshinge that ye speak of. When he prayed in his agony he said Father: if this cup can not be taken from but the I drink of it, not my will, but thine be fulfilled. Pray ye likewise with Christ and ye shallbe strenghted also no doubt from heaven in your battle, And now to answer you unto your example of Ezechias which (being dead sick) obtained by his prayer of God to be delivered of his sickness: you must understand that God doth punish us diversly with the rod of correction in our body, Sometime he doth it to punish our sins & wykednesses, that our faith be strenghted thereby, as Christ said to the sykeman that had lyen xxxviii years sick at Jerusalem by the slaughter-house pole: Behold thou art made whole, sin no more lest a worse thing hap unto thee. By these words he did give him knowledge, that for his sins he suffered this long and grievous sickness: for the which he should suffreyt more grievously if he left not sinning. sometime sendeth God sickness and troubel to his elect, which not withstanding be in his favours, that the glory and honour of God may be declared thereby, as Christ sayeth joh. xi. that Lazarus sickness was not unto death, but for the glory of God, that the son of God might be praised thereby. Christ say be also joh. ix. that the blind was so borne, that the work of God might be showed upon him, Even so daily doth yet the glory & honour of God appear in many places, by suffering patiently, and dying gladly of many virtuous & honest men: which occasion other men to praise and to thank God, that sendeth such grace and mercy unto men, so that they have cause to reoiyce, ye even in the mids of death, Sometimes God visiteth the trespasses of the rulers, & parents unto the third, or fourth generation upon their subjects, and kindreds: For when David had numbered the people formere vanity and misbelieve, there were fain to die lxx thousand of his people with in three days ii Regum. xxiiii. Hely also, because he castised not his children, knowing them to do evil: God swore unto the house of Hely that his wickedness should not be put away forever by no manner of offering, and afterward was he punished by the death of his sons i Reg. two All this is done according justice, and duly, for the ryghtwose God can do no wrong. When God suffereth such as is said afore to chance unto us, than seemeth he and is said to be angry with us, where as he nevertheless is immutable. Now when we read of some holy men, which in their suffering have prayed to be rid of their cross, & anguish it is not to be thought that they have done it of any hatred that they had to it, because it is oneasy and painful: but that they by this praying might once come to the perfect punishing of sin, which they hated and persewed. And so prayed king Ezechias when he was admonished by the prophet Isaiah the xxxviii chap. that he should die saying. What shall I speak or say, that he may do this? that I may live out all my years ye in the bitterness of my life. (Lo the bitterness that came of the hatred of his sins). Verily Lord men must live in bitterness, and all my life must I pass over therein: for thou raisest me up & wakest me. But lo I willbe content with this bitterness (mark that God by punisshinge of sin relyveth a man: Mark the faith causeth Ezechie to have peace, and to be at rest in the mids of his bitter suffering). Nevertheless my conversation hath so pleased thee, that thou wouldest not make an end of my life, but that thou hast cast all my sins behind thy bake. Behold, how royaly the good king setteth forth the mercy of God in his sufferance, that is that Isaiah sayeth in his thirty. chapter: With still sitting and rest shall ye be healed, In quietness and hope shall your strength be. That is in the silence & rest of your own will in God's will, and the hope of mercy of God, which is promised you: ye in all suffering shall your strength be, so that ye shallbe able to suffer all grief. Even so is that petition of our prayer to be understand, where we desire not to be led in to temptation, not that we desire to be rid and free of all temptation, (which can not be saying, our life is a perpetual battle:) But the intent is that we be not led in to such temptation which might overcome, and so discomfit us that we thereby might fall in misbelieve, despair, or blasphemy of the name of God: Which sins be the greatest and most perilous, for they lie hid in the entrails of the heart. Whereby we might sink to the bottom of hell with Cayn, judas, & king Antioch, without the sustaining & underproppinge of God. Therefore pray the holy prophets also: Lord put not me to rebuke in thine anger oh chasten my not in thy displeasure. In which prayer the spret of god comforteth us, & causeth God to grant us that he is the health of all people Of what trouble so ever we call to him he shall deliver us & be our god for evermore  Lazarus. 
Your saying is comfortable, and my thinketh I am refreshed at my heart, so that I feel less grief in my pains: Nevertheless I must reason somewhat larglyer which you saying ye teach my so well. Wese daily with our eyes, that if a child being chastiseth of his father do yield himself to his father's will, asking mercy, at the last he will leave of chastening I trust that he which is a father of mercy will also be merciful unto my poor wrech: how think ye?  Timothe. 
As concerning which be the best way to obtain mercy of God, therein doth your similitude like me verily well. For as a father that hateth the wickedness of his child duly, not withstanding love, doth correcce him with fatherly pity, when he sayeth him repine at the chastising, he waxeth more furious and augmenteth the strokes. In like manner also God in scripture is said to be wrothful, when we receive not the chastigation of his hand with lowliness even as we read in Isaiah the ix Chapter. After all this the wrath of the Lord shall not cease, but yet shall his hand be stretched out still, For the people turneeth not unto him that chastiseth them, neither do they seek the Lord of hosts. Therefore shall the Lord rote out of Israel both head and tail, branch & ●uigge in one day By the which words the prophet aforesaid meaneth, that God striketh us to the intent we should so much sooner turn again to him, and that he striking us should occasion us to seek aid and help of him. Now therefore, that we may suage the wrath of the chastising father, we shall yield oureselves like good children unto the strokes of our father, knowledging our fault, still piercing to his fatherly bosom, endeavouring to coll him, ye to seek all means whereby we might move him to pity. For the which lowly rendering of oure self God loveth us more than he did before. For the prophet Abacuk sayeth: When God is wroth than shall he remember his mercy. Thus may we then pray with the prophet saying: All that thou hast done unto us O Lord, that hast thou done of true judgement: for we have sinned and disobeyed thy commandments. Lo such good will and yielding is of more efficacity, and acceptable in the sight of God to obtain forgiveness thereby, than all pilgrimages, vows, and other ways, which a man can take upon him of his own brain, without any ground of evident scripture.  ¶ Lazarus. 
Good Lord what have I yet to demand which I rather ought to keep close. Ye may say: One fool will demand more than all wise men can assoil.  Timothe. 
You can not are to much at me brother for I trust I shall certify you well enough in all things by the assistance of God.  Lazarus. 
Ye cause me there to remember pelgrimages: wherefore my question is wether they avail aught to obtain health thereby: For my friends will not cease without I make a vow either to faint Leonart, or to our lady of walsyngan, or to some other saint after their affection. But as for me I have no mind more in this deed, for going of pelgrimage hath peeled my if a good livelihood in my days, & yet have I found none amendment. If wisdom had been my friend I might have spared that money But I gave to much ear unto these old tothlesse mab●es, & pilergnawers They were so earnest in whispering these things in mine ears, that I could never be rid of them. But what say ye of them Tymothe? if they be Godly I will cause more to be gone for me.  Timothe. 
first ye must well understand your own words where as ye speak of pilgrimages. A plgrime is he that wandereth in a strange country and from home, & pilgrimage is such a wandering or wayfaringe. Now where find ye in any scripture, that God's word biddeth you to go & seek holiness in a strange country or place? (saying you be God's temple if ye believe faithfully, and saying Paul will have men to life up pure hands in every place:) Or where be ye commanded to choose out one place more than another to offer prayer, sense the shadow of the law vanished? Ye how can you presusume such praying as is not agreeing with God's word? and all what is done without his commandment is not acceptable unto him, Nother is it the glory and honour of God or his saints to set such store by your man's wisdom and invention, though it seem never so godly & fair. But if ye (sayeth Christ) that willbe my disciples pray, you shall not pray like as the heathen do: but go in to the chamber of your heart, shut the door upon you, that is: shut all worldly trouble and combraunce out of your heart, and pray unto God in secret, not in the corners of the streets, not in outchosen places, and your father which sayeth in secret, and the entrails of the heart, shall reward you openly. Christ hath sufficiently forbidden the going of pilgrimage in the four chapter of john, where he teacheth us that we should not go to pray in salomon's tempel, nor upon the renowned hills of the patriarchs, but that we shall call upon God in all places (not with wax or flax, not which silver or gold not with corn or seed, no not with crying and whyninge as the priests of Baal and the heathen do, which think to be herd for their crying and much babbling) but in spirit and truth. For the father which is a spirit will have such worshippers. The prophet Malachy also in his first chapter sayeth: From the rising up of the son unto the going down of the same, my name is great among the gentiles: Ye in every place shall there sacrifices be done, and a clean meat offering offered up unto my name: for my name is great among the heathen sayeth the Lord of hosts. What offering doth he require of us? wax or flax silver or gold? No, but the mortifying of our carnal desires, and sensual appetite. whereunto Paul exhorteth us wryttinge unto the Romans in the xii chapter. It is a great blindness that we seek aid or comfort at any saint, whom our imagination is that we worship & serve them in their similitude here in earth wherein we transgress the first commandment of God, which forbyddth us all strange Gods, & to make any similitude or image. Will ye know the cause & springe of the multitude of the Heythenishe Gods? and why we christian men ought to worship but one God? I shall show it you  Lazarus. 
Ye I pray you, for I am desirous of it.  Timothe 
Such men as were profitable to the common wealth were counted Gods of the Heythen, & worshipped after their death This hath occasioned the multitude of them. For health they called upon Esculapius, for he was a great Physician: Upon Hercules they called for riches: Upon Mercury they called for luck of merchandise: Upon Bacchus for wine: Upon Seres for corn: Upon Venus for lust of the body, ye the Egyptians God is become the stork, for he destroyed the serpents: The Romans have worshipped a Goose, because that at the skrekinge of her, the wachmen that kept the castle at Rome called Capitolium were awaked, & so warned of their enemies: of like commodity & perfect be the Son & Moon: water & earth made gods & worshipped. But we Christian men know nor worship none other God, save him only that worketh all in all things. It is written: ye shall serve your lord God & worship him only When we trust in noman but him only making of him our safeguard, redemption, wisdom, rightwiseness, hope & welfare: than do we worship him only, when we cast us wholly down before him forsaking & despising our holiness, wisdom, ability & natural strength reputing ourselves fools, wicked, & feeble, that seek mercy at him only than pray we to him. Mark wether they that turn themselves from the creator unto the creatures do so, seeking help with their running gadding hither & thither a pelgrimage. I am thy God only, and without me is there is no redeemer sayeth the Lord God. To save belongeth only to him, but the gentiles and ungodly make a mokage of it, yestenge and saying as is written Deutxonomy. xxxii. Where are now their Gods wherein they had confidence, let them rise now and help you, let them secure you in your need. But the Lord maketh answer again saying: I am he, and without me there is no God, I will slay and relieve again: I will scourge & heal again: there is no man that can pluck aught out of my hands. Where shall these idolaters than and pelgromes remain: What Goddess shallbe able to defend them, when God shall punish their misbelieve and idolatry (which they have committed with wood and stone) openly and before the whole world: Although he be now quiet and long suffering  ¶ Lazarus 
Will ye take it in worth that I shall ask of you, & I will show you the reasons, which mine hypocritishe councelers were wont to lay to me, when they enticed me to the pelgrimages unto saints: who I (God forgive me) have showed to much honour in mine idolatry.  ¶ Timothe. 
Ask what ye please, so that I be not to tedious unto you, it would not grieve me to sit thus an whole day with you treating of the scripture.  Lazarus. 
How fortuneth it then that saints will be worshipped, and sought more in one place than in another, to heal such diseases as they be patrons of?  Tymotheus. 
Christ saith in the xiiii chapter of John I am the way, the truth, and life. If ye will not go astray and err, than with draw you from saints. Which have received all their holiness of him, that the name of God might be glorified in them. Walk (I say) in Christ for he is the way, who so followeth him shall walk in no darkness. If ye will not be deceived with any lie or falsehood, than hold you by Christ, abide by Christ's word, stick by it, for it is the truth. If ye will not die in sin nor perish in your own wicked ways: than strive by the mortifying of the flesh to live eternaly with him, for he is the life. Paul sayeth that our life is hid with him unto death. The way of suffering is narrow and straight, but you must go thorough it if ye intend to come unto yoie. The truth must deliver you of your thraldom of sin, if ye shallbe delivered in deed▪ Why do ye then seek another body, another life, another savour beside the way of truth and life? As concerning, that ye do say that saints willbe vysitted more in one place, than in another. I answer that if saints willbe worshipped, and discern places of worship and honour, that they be rather devils than saints: for they desire honour and worship, which belongeth only to God, that is supreme head of all things. moreover saints, that be heavenly saints say constantly: Not unto us o Lord not unto us, but unto thy name give the glory. Now how will you honour, and give unto saints this glory, which they do refuse so earnestly? or think ye they show God this fair face, and yet nevertheless rob him of his honour. Wherefore if it be said unto you Christ is here, there is pardon of all sins, there is a soul delivered out of purgatory, here is an image of miracles, there be many reliquyes of saints here is this or that saint worshipped, go not thither: seek the kingdom of God within you: seek the king of glory in your heart, which all saints have done. The kingdom which God hath in our hearts is not decked with wax nor flax, gold nor silver. The deking of it consisteth in things spiritual, and inwardly as in meekness, patience peace, yoie, faith, and love: where such gifts and ornaments be perceived, their may you say boldly that Christ is king, and that because in such ornaments he is found. Thus is it evident to be put vain yangling that they say: Saints will be worshipped more in one place than in other, for it is without ground or stay of the truth of scripture. Ye it is a more blasphemy to assign unto every sickness a peculiar patron & savour as the pestilence unto saint Roke, the pocks unto job, saint Appolony for the toothache. etc. Do these hypocrites think God to divide his kingdom to princes and lords as mortal men do? No, for God sayeth. I will give mine honour, and glory to none other. If our God were such one as had need of rulers under him than did not scripture right in calling him God only, and king of all kings, Lord of all lords. Now if he need no help with him, why do ye assign then unto the one saint the pestilence, unto another the falling sickness, & so forth to every sickness a several patron, it is come so far (God amend it) that there is scarce a village of viii or ix houses but there is either one Idol or other. Whereto is Christendom come? what do ye make of the blessed company of elects? which be planted and gathered in the love of God with all faithful and believing, which were patient here in their troubel, and have received a lovely spirit of God, despising all honour, praise goods, & worldly pre-eminence, be they (I say) now so unpatient, wickedly disposed, and covetous of honour that they must be appeased and reconciled again with gadding a pelgrymage, with offering, of candles, or eggs? Is the salvation of saints become now a house of plagues whereout all misery floweth? All the diseases whereof ye make you sundry patrons are natural, and were in the world before your saints were borne. Our misbelieve and great infidelity is the cause that we have feigned us so many Idols. Because we have not known the only eternal, and true god but be inclined to blind ceremonies, though we should worship a calf there with, as the children of Israel did: therefore is it come to pass, that we have our purpose in that we have done worship unto the calfskynne the popish bulls sticking candles to it. O Lord look upon the affliction and punishment of the daughter Zion: and have pity upon the destruction of joseph's heritage.  Lazarus. 
Fron henceforth will I set up not one little candle to any image what so ever it be I have hitherto lighted three candles to saint Anne every tewsdaye, and on the thyrsdaye have I worshipped the holy sacrament with half a pound of wax: but I am now so informed of you, that henceforth. I will do it no more: but rather give it to the poor and lighten so the living temple of god, wherein he dwelleth no doubt with his mercy. Is not that best brother Tymothe?  Tymotheus. 
Ye it is a thousand times better, for Christ's saying is: Look what ye have done unto the least of mine, that have ye done unto me. He sayeth not what ye have done unto my picture or image, or unto the picture of my saints which I have forbidden to make or to honour. Wherefore, when these saints spechmen come to persuade you to your old superstition, than answer you them: Is it not a great blindness of you to seek the saints in wood and stone contrary to the first commandment? Is it not a great folly to light the Son at broad day with a candle? The saints will say to this: Lord in thy light shall we behold the light. The light of the Godly visage lighteth the elects alway: how will ye then lighten them with your light that is made for the solace of darkness? Think ye they be in darkness that are lightened of the son of rightwiseness? If ye will needs set candles before them than give them eyes also that they may see them: than may ye obtain thanks of them, else do ye but lose your labour, and cost. Baruch also the prophet doth greatly rebuke this ungodly honour, & worship of images. Now when ye have thus rebuked them of this Idolatry, than show them where they ought to bestow their candles, offerings, & other alms that they be acceptable unto God. Also if they will go on pelgrimage, them show them a nearer way which they may go with less cost, & say saying you be minded to visit the saints, it is no need to run to Rome, or to Jerusalem, or to saint jannes' in Spain, for that were loss both of expenses, and tyme. Seek Chryst in the grave of scripture: seek him in the chamber, of your heart, there shall ye be most surest of him: Seek the spirit of Peter, and Paul in their writings, and epistles. Seek james in his strong faith that he continued in until his death. moreover God is no bodily thing, and therefore will not he be worshipped with bodily things: he is a spirit, and regardeth no person, place, candle, or such good works: But his desire is only that we put away the wicked thoughts, from our heart as namely misbelieve, despair, uncleanness, hate, envy, covetousness, and pride. For they that have a clean heart from these, and a lowly spirit shall see God, and be called the children of God where as all these holiness sekers shall remain without: For God which is a spirit will not be worshipped but in the spirit and truth, where as these hypocrites seek him in outchosen places, in several days, with certain ointment boxes, to declare their good intent toward him in bodily works: but they shall not touch him, for he is risen, and lifted above all that is outward, and in man's sight.  Lazarus. 
I shall keep well your declaring, and as I can. But I know what shall be their answer here unto.  Timotheus. 
What I pray you?  Lazarus. 
Why than do they miracles more in one place than in another? but only that they willbe worshipped and sought there.  Tymotheus. 
To that shall ye answer: where a sure faith is, there need no tokens but only the token of jonas the prophet? In the which token the life and death of Christ and also the death and resurrection of every Christian man is featly figured. For with jonas and Christ must we descend in to the whal fish, & see of tribulation and death before we can rise again in to the life everlasting. Like as jonas did not remain in the see, nor Christ in the grave, but were relieved again: even so shall not God suffer us to be overcome with no grief, nor death, but shall raise us out of this misery unto the resurrection of life. Therefore ought we to void our mind of all miracles, all patrons, and behold this token of jonas only, setting our confidence upon it only, saying with the prophet Psal. lxi. My soul waiteth only upon God, for of him cometh my help. He only is my strength, my salvation, my defence, so that I shall not greatly fall. Lo, to this jonas shall ye send all these myrakel gazers, as Christ hath sent them away which of curiosity desired to see tokens from heaven. As for the miracles, which saints be said to show by their images, they be but a mockage and gabbing of the devil. There can no miracles be done of God against his holy word truth it is that Moses hath comfyrmed the then commandments, and law, and hath made them authentical with wonders and tokens: It is truth also that the Apostles after the passion, and ascending of Chryst to heaven, have comfyrmed their words, and preachings with some miracles in the name of jesus: (for that name being despised as a malefactor and condemned, had great need of these). But these miracles of saints or images can not confirm the word of God nor they happen not to that intent, but rather to a false God's service. They cause nothing else save a decyvering of God's word, Idolatry: which being used and had in price among the Christians hath prisoned their blindness and misbelief. For by the occasion of miracles, men run to the Idols ●r images as though they were myndlesse: to the intent they might be healed of such sicknesses, and diseases and be sent them for their amendment. Now where such faith, and confidence is given unto images, and their miracles, there can it not well be believed that this bitter chalice of suffering be given us of the father as an acceptable thing, and worthy to be received with a good will. Nevertheless that christ will have it so to be received, is evident by the words that he spoke unto Peter, what time as he would defend Christ'S cause with the material sword saying: wilt not thou that. I shall drink the chalice which my father hath sent me? as though he would say: Ye ought to seek no means nor counsel, nor not once to say against the drinking of this chalice or cup which my heavenly father hath sent me. Hereby is given us to wite that all our trouble is sent us also of our heavenly father, to accept it willingly, and with a good will to drink it. How much less than shall we run astray here or there to seek this help or that, this counsel or that, to be redeemed, and made free of our burden. Moses warning us not to be moved at any myrakle sayeth Deut. xiii. if there rise up a prophet or dreamar among you, and give the a token or wonder, and that token or wonder which he spoke of come to pass, and than say: Let us go after other Gods (whom thou knowest not) and let us serve them: Thou shalt not hearken unto the voice of such a prophet or dreamer. For your Lord your God proveth you, to weet wether ye love him with all your heart, and with all your soul. For ye shall walk after the Lord your God, and fear him, and keep his commandments, and hearken unto his voice, and serve him, and cleave unto him. These words do plainly despise the serving or worshipping of strange Gods or images: They cast away all miracles and tokens that chance by Gods suffering to prove us wether our trust, a●● confidence be only in God. They show us to God of whom we must hope all goodness. Wherefore regard not these pelgrymage goers, and myrakell gazers, for if ye follow their counsels, ye testify you not to be a true believer. It is a true proverb that is commonly used: woe to that land where many miracles do chance, for that is a token that great unbelieve is there. And where as ye think saints to chop, and change so with miracles, that is not so. For the devil can also change himself into an angel of light as saith Paul. This is evident in the first book of the kings in the xxviii chapter where Samuel the good prophet being dead was conyured of the soythsayenge woman at saul's instance at the which charming the devil appeared in the likeness of Samuel. Therefore also doth Paul warn us saying, to the Collossians the ii chapter. Let noman make you to shoot at a wrong mark, which after his own chousing walketh in humblynesse, and spyritualyte of angels, things which he never saw. Wherein we are warned of all holiness of men for therein may we lightly be deceived. moreover it happeneth sometime that God taketh his word out of his true preachers and prophets mouth and giveth it unto dying sprites, which lies the people doth lightly accept by reason of their error: as we read iii Reg. xxii. God said unto the lying spirit that he should deceive king Achab Go thy way thou shalt deceive them, (said he) and be able. This example teacheth us not to rest nor trust in any man's holiness, wisdom, or worthiness. These and such like deceits change unto us by the right wiseness of God because we turn so lightly to strange Gods, to saints, to false tokens, and miracles, which be set up by the occasion of some dying dream of a false prophet, or as commonly they be by the wiliness of the devil. Wherefore look where Chryst, and his word be showed, and the faith accepted, though Christ be but new come in Egypte and young: there decay incontinently such avauntages, and yearly rents of pilgrimage goings, and miracles, which is daily to be seen. For god's word is a fire: and therefore consumeth it all such works as be nothing but stouble, straw, and hay, and itself endureth for ever. If such mokage of miracles & pilgrimages were agryenge with the word of God, than should they remain doubtless: but seeing they be not, therefore must all plantations which the heavenvly father hath not planted be rooted out.  Lazarus. 
It is truth, for there is not so much resort to the blood of Hails, our lady of Walsy mgan, to this or that saint as there hath been: By reason the miracles have not now so much faith given unto them But how happeneth it that the souls, and sprites of the dead desire of times such going on pelgrimages? in so much that books also be made of it?  Tymotheus. 
Bring ye forth now your sprites, and dreams? Believe not every spirit, but ●rye them wither they be of God. Such sprites as will draw you away from Christ, unto your own works or holiness, fly them as venom. We must abide in Christ that is his words, and doctrine if we shallbe his disciples, We must discern, and hearken to his voice only, if we shallbe his sheep. All that which is not contained, and founded in the scripture shall not ye believe. All bodily exercise which as ye say is required of you profiteth little, but Christian virtuousness, and godlynesses is profitable to all things. The father pointing us to his son in whom he delighteth sayeth, that we shall hear him, and not the sprites: for the apparitions of sprites are wholly against the scripture, wherefore they can be nothing but illusions, of the devils that be in the air We read in the gospel of the rich glutton, that he desired his five brethren in earth, to be warned of the dangers, and pain that he was in: but what answer was made him again? even such as is made to every man, that is now living, Let them hear Moses, and the prophets. He said no ●et them hear the sprites. It followeth: if they will not hear them, then will not they also believe if any dead rose again and appeared: we have Moses, and the prophets, these will God have us give ear unto, and all curious searching of sprites with their answers utterly to be despised. A pure faith trusteth only in God's words coveting none other visions or apparition to the strenghting of him, save only the oath, which was made to Abraham, and his seed in him, what time as God was minded to give himself unto us, which through faith in God are become children of Abraham and heirs of God. This inward or ghostly sight of a pure heart passeth all other certifyenges either of sprites, angels, or devils. For so much as God is faithful in his promise above all other creatures. This illusion of sprites doth God also rebuke by Esay the prophet in the viii chapter saying: And therefore if they say unto you: Ask council at the soothsayers, witches, charmers, and conjurers, then make them this answer: Is there a people any where that asketh not council at his God weather it be concerning the dead, or the living? If any man want light let him look upon the law & the testimony, weather they speak not after this meaning. Therefore let us not regard dreams & fantasies, nor yet care for no sprites, nor seek any certifyenge of truth through their apparitions for it is forbidden in scripture. Let us turn rather to the law and his witness, for in it is no deceit. But alas for pity infidelity is rooted so deep in men's hearts by the reason of ignorance of God's word that they believe rather the visions of Tundall, the tales of legenda aurea, or such fantasies & dreams in deed: than that which God will have learned of us as namely right wysnes and judgement in crucifyenge of our sinful appetites, mercy in declaring service to our poor neighbour. In which two points be contained the law and prophets.  Lazarus. 
saying I have begun to ask, I will lay to you all that I reckon may be objected unto me in this matter. Tell me than good Timothe how chanceth it that many religious and holy men be canonisate for their miracles and approbate to be saints.  Timothe. 
The canonisation of saints which Popes & Cardinals do use is a slecht & ungodly thing, wherein is maintained great deceit and covetousness. Trust not in the canosation of men, not in the worthiness, holiness or wisdom, of those that be canonisate, for you shall be deceived therein. For the pope's kingdom which is grounded in all wealthiness, glory, riches, and pussaunce can give no true judgement in godly things, or concerning God's kingdom. But saying it is an outward kingdom whiich doth consist in miters, crosyers', copes, albes, crosses, banners, shaving, anointing, singing, reading, ringing, yangling, ye in horses and moils, and other baggage, it can not be judge but in outward things, after which judgement spiritual things ought not to be judged. The discretion or judgement between holy & unholy belongeth only to the son of God which doth judge not after the sight of the eyen, nor after the hearing of the ears but according to the truth: this truth can not the world comprehend, because she is full of lies, and (as john sayeth) the truth is not in the lie. This is the cause why Christ warneth us to beware of the leaven of the Pharisees, that is, for the hypocrisy, dissembling, and doctrine of the Pharisees: for they deceive the simple hearts, and seduce them with their dying which they do craftily utter. They seek not your salvation in the canonizing of saints, nor the honour and high reputation of them: for their saints be not one hear the holier for it, nor we the nearer salvation, saying it belongeth only to God to save. But they seek in this deed either their own advantage, or their carnal glory: for by canonizing they get much money. Nor there is none canonisate without it be procured by a singularity or parcialte, ye a foolish gloriation weather it be of one town, city, or any other commonalty. It is to be doubted there be some whose bodies be canonisate and worshipped here in earth, and their souls buried in hell. Sense the Pope hath used to make saints, the saint of all saints is set backward: for as it is said that a new broom sweepeth clean, even so be the new saints the best in the opinion of the common people. Therefore may jeremy complain rightwell upon this, saying in the vi chapter. For among my people are found wicked persons, that privily lay s●ares and wait for men, to take them, and destroy them. And like as a net is full of birds, so are their houses full of that, which they have gotten with falsed and deceit. Hereof cometh their great substance & riches, hereof are they fat and wealthy, & are run away fro me with shameful blasphemies. (it followeth continently) The prophets teach falsely, and the priests follow them, & my people hath pleasure therein. What will come thereof at the last. Will ye needs know wether there by any saints canonisate? I will show you Of David sayeth the Lord: I have found a man according to my heart. Of Paul, sayeth that he was a chosen and elect wessel. Of Peter that he was blessed. Of Simeon the old priest witnesseth the holy ghost that it was a just man full of the fear of god, plain, & one that abode the deliverance of Israel. Of Steven that he was full of grace, and that he saw jesus standing at the right hand of God. Lo in the canonisation of these, and such like saints are not ye deceived: to the proof of these canonisations ye have no need of Popish bulls, ye read of their miracles sufficiently in the book of truth, Of their truth beareth god himself record. In these saints shall ye praise the Lord as sayeth the prophet, Praise and thank God in his saints.  Lazarus 
If the Pope's matter be not better stayed by the scripture than I have herd of you I marvel that it could endure so long. Nevertheless if some had herd you they would have called your reasons new learning, & that they follow their fathers.  Timothe. 
No use or custom can derogate the word of God, else might it be said, Mahomates law hath been so many hundredth years, and approbate by so many learned men, and of so many nations I will rather abide by that law than by this new learning. If ye will continue by an error because it hath continued so long, than abide by the original sin, which remaineth yet sense our first parents in every one that cometh in to this world, If you will needs abide which the old & say the old is best than shift not your worn garments, eat nought but stolen and rotten eggs what blind answers do these blind bytels bring forth? Behold sayeth the Lord Isaiah. lxv. I shall make a new heaven and a new earth. And the prophet prayeth saying: Make a clean heart (o God) and renew a right spirit within me. Paul also sayeth: Be ye renewed in the spirit of your mind. Wherefore will you be bound thus to that old? Do not ye know that ye must be borne again before ye shall come in the kingdom of God. The son must redeem you from the old devil, from his deceits, from his old death before ye be redeemed in deed: Even as Christ said unto the Pharisees, which gloried and reyoiced in their old father Abraham after the flesh: If the son deliver you from the thraldom of sin than be ye delivered in deed, It is no new learning when ye be taught to trust in God, to be ready to serve your neighbour, to suffer your adversity patiently, to despise the false God's service: for that also have all the prophets, all evangelists, all apostles taught more than thousand years agone. They be new doctrines which the Popets disciples & sworn servants have brought up within these three or four hundredth years. That which Paul preached to the Athenians was also counted for new learnige, for they said: Lo here cometh he the preacher of new devils. There is neither old, nor new God, but there is an euer●stige God which is, which was, & shallbe. There is no new nor old learning of God, God's word endureth for ever. jesus Christ is yesterday & to day he endureth for ever. stick fast to his word and ye shall not be deceived, for his word is truth. He hath the words of life, suffer no doctor, no apostle, no angel of heaven to draw you from him. Build your house sure upon the rock Christ, that ye may with stand all tempests and assaults. Be not lightly turned from the good learning, which ye be taught in the faith according to the scripture: what so ever ye be taught beside it let that be accursed. What can we tell what our forefathers have believed or not? What can we tell which works he hath imputed them for sin or not? are we sworn to their faith? are we christened in the name of our fathers? why will we then abide by their faith so earnestly which is uncertain to us? Is not faith a gift of God? Perchance god hath poured it also in them we not knowing when, or who, forsomuch as it is a gift of God? He that believeth in my (sayeth Christ) though he die, he shall live. Her is not promised if he abide by the faith of his forefathers. Who is so privy of God's judgements that he knoweth why God suffered the world thus long to continued in this great darkness? It hath chanced of times in the old testament among the jews that the true God's service, and the knowledge of the law was forgotten for a great season: so that no man knew of the law, nor cremonyes. As for the causes hereof or judgement we will refer them to God, thanking him for his benefetes in restoring unto as again the pure gospel, shall we not brother?  Lazarus. 
Ye verily brother with all our hearts. I am now (thanked be God) so well eased in consciency that I feel no heaviness nor trouble more at my heart. Before was I never quiet, now would I do this, than that, now would I have this pilgrimage gone for me, than that candle offered, which I have not made you privy of hethertho. I have also caused oft-times golden masses be said for me to obtain health: I fear me I have offended also therein. I must make a plain confession to you.  Timothe. 
What be these golden masses?  Lazarus. 
They be separate masses that profit greatly said against pestilence, dearth and such like plagues, diseases, and urgent griefs. They be said or song for the communality and thereby they obtain gold of them that they be said for. They have cost my large six pound sense my disase began, though they have profited my little.  Timothe. 
I perceive well enough ye have been a vessel full of superstition: ye have so been laden with these pylergnawers & saints minions as saint james with his moskelshelles. I pray you tell me were ye never in the brotherhood of our ladies psalter? Were ye never written in the brotherhood of Caims' kin, that is the four orders of the pope's soldiers?  Lazarus. 
I have not named them all yet: yet I was minded to have been buried in a grey freres cote, to have been released of the third part of my sins. But now I bid this brabbling fare well. I loath the hearing of them. Show me your mind of the masles wether a man may cause them to be said for him when he is in yeopardy? saying Christ himself hath institute them.  Timothe. 
I am not advised that ever I did once read the name of mas●e in the whole scripture of God, I read of the supper o● the lord, which Christ with his apostles and the apostles with other believing have kept and used. When I intend to compare the mass and the supper of our Lord together, I can not perceive it to be one thing. But saying it will be to long to show the difference between them I will defer that until our next meeting. As for to answer unto your question, I shall leave the word mass untouched, and answer you scripturely with words of the scripture. You have ar of the mass and I shall answer you with the supper of our lord. The use of the supper hath Christ institute for none other intent save only that the bread of our Lord should be distributed, and the chalice of Christ's blood should be ministered to every man, in a remembrance of him, which hath offered his body unto death, and shed his blood for us, for a forgiveness of sins: As he sayeth himself: As oft as ye shall do this, (namely that which I do here to your ensample) do it in the remembrance of me (that is) that we shall show the death of our Lord as Paul sayeth. Than do we declare the death of our Lord, when we preach and show unto the comunalty or congregation how christ hath offered his body unto death for us, and that because we should not remain in the everlasting death, and so is he become a death unto death, that we should be taken from death unto life. If ye now cause the supper of our Lord to be used for you to such intent as (Christ hath ordained it: than are you admonished to despise this bodily death, which ye must abide after your sickness, and to thirst the life to come. Now if ye use it to obtain health thereby, and to abide longer in this sinful life: than do ye turn the use of it and compel Christ to dance after your minstrelsy, ye make a game of Christ's passion and glorious death, whose fruit & operation ye spurn from you, seeking therein to fulfil your sensuality, Think ye it be not a great folly and dyshonoring of God, that you will have the passion of Christ called upon and remembered for you to obtain bodily health thereby or prosperity: Is it not a gross blindness and foolishness to require the health of your sinful body of the death of christ? ye ought rather to consider the slayenge of your carnal appetite in this present suffering through the cross, that now ye bear with Christ, because that through this suffering, and dying willingly ye may live eternaly with christ. Ye seek ease and long life in Christ's cross, ye ought rather to seek patient suffering, and victory of death. What deed is this that ye higher priests for gold or silver to say privy masses for you? ye seek the kingdom of God with merchandise which is spiritual & inward, and it cometh in us without any convention or contract preceding it. Know ye not that the buyers and sellers are chased of God? Or will ye have christ to come upon earth again to bring life to you by a new way and manner and not thorough death & the cross. We live & die in God, what maketh it matter than weather ye live or die in body? The father hath given christ all power, both in heaven, & earth: than hath he also power over death, hell, and all devils. If ye seek ease another way, other this or that, more than of Christ, which is a true physician of our soul, than shall ye be likened unto the woman that had been sick so long, and spent all her substance in physic to obtain health, and yet had no ease, which she obtained most surest in Christ. It is a great plague and an horrible work of God's judgements, that he suffereth us to walk thus blyndfylde in our own invented ways, wherein we have more cumbrance of conscience than rest or yoie. The cause no doubt is that we will not hearken to God's word, but stop our ears when we be admonisheth thereof, estiming it as lies. Wherefore god sayeth psal. lxxx. My people would not hear my voice, and Israel would not obey my. So I gave them up unto their own hearts lusts, & let them follow their ymaginations. Lest we come to this let us pray earnestly which the prophet saying: Ordene me ways in thy presence my lord my god. When ye seek deliverance & release with mass●s, & pilgrimag, than be not your ways redressed in God's presence: For these ways hath not he showed nor gone them himself. We repine at his ways of the cross, of dying, of humbling, we shove them from us with hand and foot. Our ways be easy to go they please us best, all were well if we could obtain release thereby, ye though the devil should help to it. Whereto is our Christendom become?  Lazarus. 
I have had now a full answer of all: I am sorry I am gone so far wide from God My pardon letters, my reliquyes, my foolish treatises of meditation, my deeds, and all such superstitions, wherein I have had a false confidence will I cause to be brent without delay in witness that I count it abomination which hitherto I have done with them I yield myself to my Lord God, In him will I live, in him will I die, he is the tower of my strength, noman shall draw me out of his hands henceforth. Oh Lord remember not the misdeeds of my youth, and ignorance. O Tymothe if I were now whole, if I could go, and stand what lust should I have to serve God: how should I run to them that lie bedrided, there to distribute mine alms: which now I can not do, saying I am God's prisoner.  Tymotheus. 
Lo, ye come forth again with your sensuality, you begin to dispute again with God, you will check him in his judgement, knoweth he not how you may serve him best, in sickness or health? And if he knew it not, shall ye teach it him? It is his will at this time that ye serve him with suffering meekly, and that ye receive both this, and other adversity that he shall send you without grudging. These be the purest and most acceptable works, of all that can be done without our adding thereunto, For all that is added to this of men that is unclean and sin. Where we only do suffer, god working without hindrance there is the most principal virtue, and the best work. For as it is written: The obedience of the law, and the will of God is better than all offerings. and to be at his commandment is better than to offer all fat sacrifice. Be therefore idle, stand still, assay, and see how good the Lord is. If ye did consider the bottom of your heart a little while, you should perceive what a false, and wily fellow were hid there cloaked: you should find that in that ye say: if I were whole. I would serve God and my neighbour, ye intend not the same: but your own love, which causeth you to wish so for your own ease of this pain, and that ye might live somewhat longer. It is now time to pray, and not only in the time of health. He that needeth is occasioned to pray. The hypocrites do pray without need, for they be full, and satisfied, they be holy in their sight. Ye pray duly, when ye offer your willing spirit unto God, and are ready to bear all that he pleaseth to lad you withal. This doth also the word devotion sound for Devotion is a yielding or giving over of himself to an other thing: Happy is he that hath a true devotion or yielding of himself to God Such a man hath his will alway: for his will is fulfilled in all that can retyde him, by the reason his will is wholly yieldeth to God. For that cause is he ever so well content, he would not start though he saw the devil, no though he must descend the hell. He that hath such devotion prayeth without ceasing, weather he wake, sleep, go, stand, rest, labour, although his lips move not, though he knock not his breast, though he ●alye not with God with his fysry stykes, which all is but an hypocrytisshe game. It is great skill to pray, and to say much: To give over the heart unto God, and to make much rummeling with the mouth differ much. Paul had liefer five words spoken in the understanding: than five thousand words spoken with the breath of the mouth. God is a spirit, and in spirit and truth will he be worshipped. The alms deeds that you would give if ye where whole, doth not God esteem for their multitude, but he regardeth the lust, and will that ye have to them. A cup of cold water shall not God forget, not for cause of the water, but for the good will of the giver, which perchance is of no greater ability. He that giveth one draught of water unto a prophet, in the name of a prophet, shall receive the reward of a prophet. And why? For God regardeth the heart, and mind, but man regardeth the outward work. This testifieth the widow in the gospel, that cast only cone farthing in the God's chest: which nevertheless had given more than they that gave great sums. Paul also sayeth: If there be a wil●inge mind, it is accepted according to that a man hath, not according to that he hath not. The poorest creature living male give as much alms as the richest. Alms is a greek word and signifieth a mercifulness, or declaring of a pytyful heart. Can not think ye the poor have a merciful, and compassionable heart toward thee, that be in poverty, & anguish, though their power can not extend to declare it? If their heart be thus moved to a lively compassion, than have they done alms enough before God. Al that ye give without such a readiness of heart is not counted for an alms before the Lord. Of this readiness of heart (which love doth cause) cometh outward giving of alms. Whom I love not, upon him have I no compassion, nor I do no more succour him than though his poverty, and grief were not pertaining to me. Wherefore Paul sayeth though I gave all my goods to feed the poor, and yet have no love, it profiteth me nothing. Thus be they not external almesses, that make a man Christian: But by giving alms he declareth him to have the love of his neighbour and that he is a Christian. Be content to be thus prisoned in body according the will of God▪ pray to God in spirit, give alms, visit the poor with your heart, saying ye can not do it with the body, and God shall so accept it as though, ye had done it with the deed. For he regardeth the heart.  Lazarus. 
Would God I might do it so well as I would fain. This flesh is so slothful. I can not bring it to the cross, & dying, which grieveth me. Oh where tarrieth he that shall redeem me? Oh when I think this, how narrow is the gate, & how straight is the passage unto death?  Tymotheus. 
Be not discouraged in this assault, and battle, but rather comfort you which the example of Christ saying: I must be baptized with another baptism, but Oh how tedious am I before I can fulfil it? This tedious baptism beginneth now to wor work in you, that you being cleansed of your old sinfulness might become a new creature in god. As the bodily birth of our mother in this world is painful: even so the going of it out again unto the life everlasting is on easy. But it is a comfort again, that like as a woman by bringing a new creature in to this world, is delivered of her burden & pain: even so are we delivered of this body by death, which is knit with sin, & causeth us alway to go astray from go moreover think (as it is in deed) that ye do not suffer this grief alone, but that the Lord doth assist those that have a contrite heart, and then that be of a lowly spirit shall he release. The inward man (that is your spirit) doth succure your suffering. Hear what is contained in the Psal. xc. Because he hath set his love upon me. I shall deliver him. I shall defend him, for he hath known my name. When he calleth upon me, I shall hear him: Ye I am with him in his trouble, whereout I will deliver him, and bring him to honour. Satle your mind, God is faithful of his promises: He shall not suffer you to be tempted above that ye may bear. God sendeth every man temptation with measure, and not above his power. Therefore sayeth the prophet David: you shall feed us with the bread of tears, and give us tears to drink with measure. Considre the saying of the prophet Isaiah in his. ●iiii. chapter. A little wile have I forsaken thee, but with great mercifulness shall I take the up unto me. This knowledged very well the prophet when he said: According to the multitude of my wounds, have the multitude of thy consolations been yoyfull unto my soul. When ye be praying to the father faith at your need, how can the father give his son a stone? and if you desired a fish how can he give you a serpent? saying he hath promised to give a good spirit unto them that require him Luc. xi. As the eyen of a handmaiden be continually fixed upon her master hand, so let ours also be upon the Lord our God, until he have mercy upon us: It is sufficient that your inward man consenteth unto the law of God, that it is good, which correcteth you in your sins, and causeth you thus to sight. Paul also might not do the good which he would, but the evil which he would not.  Lazarus. 
Where sayeth Paul the same I pray you? for I feel it in me.  Timotheus. 
In the vii chapter to the Romans.  Lazarus. 
I will cause the same chapter be red to me at leisure I pray you show my byen samples how some are become stronger in faith by temptation, suffering, sickness, and death: and again some offended & weaker: for examples teach best.  Tymotheus 
I will do it gladly at your instance. It was promised unto Abraham by God, that in his seed all kindreds of the world should be blessed, & that he would multiply his seed as the stars of heaven. Abraham like a father of the faithful hath accepted these promises which a sure faith, trusting, it should so come to pass as God said: though it was strange, because he was old and his wife barren▪ Now because Abraham believed this, contrary to the hope of nature (for who will look for fruit of a woman of xc years) in that hope of the true promises of God, was he counted righteous, But wherefore is this written of him? Not only for Abraham, but also for us as sayeth Paul in the four to the Romans. For it shallbe reckoned unto us also for a justification, if we believe in him, which raised our Lord God jesus Chryst, which was betrayed for our misdeeds, and is raised from the dead for our iustyfycation. This faith was perfectly good before god, but it must be proved and assayed for our instruction, by the temptation folowenge. It is written Genes. xxii. God hath tempted or proved Abraham, saying: Take thine only son Isaak whom thou lovest, and thou shalt 〈◊〉 him upon an hill, that I shall show thy When this commandment or temptation was declared to him, he might have repined, and reasoned, saying: that God were not true in his promise: saying he commanded him now to slay that seed, wherein he promised him that all the sedes of the world should be blessed. But he did not so, his faith remained true, and sure in God, went on straightly with a sure confidence upon God's word to offer up his son, and to fulfil God's commandment therein. For he was sure that God would rather raise him up a son again of the very sacrifice ashes, than that he should be found a liar. After this manner also was Job'S faith tried, which had a witness of God, that he was a just and simple man, fearing God. Now when this goodman was stricken of Satan in his children, goods, and body, he fell to the ground, and worshipped god saying: Blessed be the name of god: We have received good of the hand of god, why should not we than also receive the evil? As it hath pleased god so is it happened: his name be blessed. Lo follow the patience of this man job in your suffering, and ye shall not sin with your mouth. moreover good Tobias was not moved at his blindness, but abode steadfast in the fear of God all days of his life, saying God be thanked. For he perceived welynough that temptation was a sure token that he should be counted in the number of the rightwise. The which Raphael the angel declared openly saying: And because thou wast accept and beloved of God it was necessary that temptation should try the. Thus have they that pleased God ever den proved for eure comfort that we also should not despair, when any trouble is sent to us of our well-beloved father's hand. The carnal wit can not perceive nor comprehend, that trouble is profitable, and a trial of our faith: but as soon as they get any trouble, they be offended with the works of god, saying to all the righteous that suffer, as Job'S wife did: Do ye yet continue in your perfectness? Curse god & die As though they would lay: It is plain now that he is no god that thus scourgeth you, and utterly forsaketh: why do ye trust him yet? say much good of him that bringeth death upon you, for he is as worthy of your blessing as a wilful murderer to be saved. Shrenk from him, deny him, and remember ye be mortal, and that with this life ye pass all yeopardyes, trust ye yet to obtain good things of your Lord? These and such like words inspireth our wife sensuality into our minds, when we be assaulted of troubel. For as than doth not the flesh know nor feel that god under correction, and under the shine of his wrath hath hid lovely countenance, and covereth the true life in death, The friends of the afore said job also were offended through his great misery saying: When did ever the innocent perish? when were the rightwise destroyed? Call, look wether there be any body now to give you an answer, of the hope that ye had in the Lord? Turn ye to any of the saints, and behold wither such like did happen unto them? Now see ye how the ungodly friends, which take part with our flesh, judge our acceptabelnes to God, by these worldly prosperytes. Behold how carnal wit esteemeth that for a curse, which faith receiveth as a godly rejoicing. The friends that loved Toby after the flesh, did also mock the good man he being blind, even as those that understand nor the work of patience, and the glory of the cross, saying: Where is thy hope, for the which thou hast done alms, and buried the dead? this is the reward that ye have for doenge good. But hearken how Tobyas rebuked them saying: Say not so, for we are the children of holy men, and look for the life which God shall give unto them, that never turn their believe from him. Behold this strong faith of Tobyas: with such an answer shall ye shove, and avoid the wicked in speration of Satan, that alway enticeth you saying: Are ye witless that ye look for remission of sins by the blood, of christ? and look for the life by death? Ye shallbe deceived, for who is risen from death? Do not ye see how the faith of your Chryst is denied? If he loved you as ye think, would not he do you good? If he were a true saviour, and true god, he would not suffer you to lie here thus, he would not order you thus. I counsel you to let this Chryst go, what have ye to with him saying he doth you no good, he doth only fray you, with hell, and life to come, herewith would he fain lead you as with a line. It is not as he maketh you believe. Eat drink and be merry, satle your heart upon a sweet ground, as it was yesterday, so shall it also be now. Let us eat, and drink for what shall we have more, tomorrow must we die. Be not abashed with the foolish faith of Christ, I can accomlyshe all your desire here on earth Do not ye see how my sort is exalted in the world, and live at ease? they be wealthy of riches, they have many friends their houses be without care, and they be not scourged, their cattle increase, their flock multiplieth, their children play, and be merry, they play on instruments. What do ye gain under the banner of the poor, wretched, naked, disfigured, and crucified Chryst, save only poverty, anguish, and continual cross? Lo, How his disciples go by the streets with sore hyles, the be fools, and niggards, they be not able to give a mouse a meals meat, and when they have long enough served their master obeying his commandments, at the last they be hewn, & chopped, stykt, burnt, drowned, or come to such like shameful end, what victory hath he then gotten? Where do ye see him rise again? where see you the sword shrenke from him? The fire consumeth him, and water overwhelmeth him, where abideth his God, that shall not forsake him in the point of death?  Lazarus. 
Ah brother how shallbe able to escape these snares of the subtle find? Verily such temptations have of times made me so doubtful and perplex of heart that I wist not wither to shift me self. If God had not sustained me I might have been fallen into despair, and been choked in mine unbleve. I have been oft displeased with God saying all things prospered so well with them: and I, with them that be like me strove against the moon and seven stars, labouring and toiling, coming out of the one cross into another My thought if I were god I would have ordered the game other wise.  Timothe. 
Verily brother the devil with his fleshly pleasures (which he layeth before men to entice them) hath a pleasant beginning as a buy charged with honey: but in the end is there a sting. If ye behold the lusts of the flesh before with the heathen, than be they very pleasant in the eye, as a fair woman trimly decked: but if her bake be turned, than is it all horrible what ye see. This is the broad lusty way whereof Christ speaketh, saying that many walk it it, but she bringeth to eternal damnation. The children of this world that live so wealthy, pass their time in yoie, it is true: but what followeth? suddenly they go down to hell sayeth job. xxi. david psal. lxxii. sayeth that he also was nigh overcome with beholding of the worldly men and was nigh overcome of the temptation of wealth, as we all be sometime saying? My feet (that be the thoughts where with the heart moveth) were almost gone, my steps were near sleded. And why? I was grieved at the wicked, to see the ungodly in such prospyte. For they are in no apparel of death, but stand fast as a palace. They come in no misfortune like other men, neither are they plagued like other folk. etc. Wherefore brother I exhort you not to be moved at such inspirynges of the devil, & be not grieved not offended with the ungodly: for ye shall see their end, how that they shall wither like hay, and decay as flores in the field. Be renewed in the Lord, and he shall accomplish the desires of your heart. Say alway with the prophet It is good for me to continue by God, and to set my hope & confidence upon my Lord my god. The children of god though they seem here in the sight of the ignorant to die: yet is their portion and heritage enduring forever. This shall the wicked find true hereafter, and complain when it shallbe to late, and won they chalk counted among saints, whom they sometime have taken here for mad men as the book of Sap. the .v. chapter doth plainly express. O Lazare if it should be after your mind, it should not be well. If ye should rule the wagon one day, yet one our, heaven & earth should run on an heap, like as poets do fain that Phaeton did. enter not too deep in gods judgements, Let him rule, he shall order it better than we can devise.  Lazarus. 
Ye say truth, We will have a saying in the matter, and would fain by Gods also: But if we perceived what it meaneth, we should let god alone hardly Nevertheless I can scant trust him to be my lord my god my father: for he seemeth sometime so utterly to have forsaken me as though I were none of his.  Timothe. 
It is no strange thing that God seemeth sometime to have forsaken you. Christ himself hath felt it in him, and suffered temptation willingly to our ensample and comfort, when he hanging on the cross for very great straightness of pain & suffering said: My Lord my God wherefore hast thou forsaken my? Not that he was ever forsaken or destitute of the godhead: but this disease hath he taken upon him willingly, that we (as he giveth us here a sample) should call to the father in our anguish, which doubtless shall hear us, ye hath heard us already in Christ before we call upon him. For it is written in the prophets that he shall hear us before we call upon him, and before our prayer be finished shall he have herd us. It is not possible a father can leave his children in their most necessity, Though a mother may forget the child, that is borne of her body: yet shall not I forget you sayeth the Lord God. That witnesseth the prophet saying: The Lord hath not withdrawn his visage fro me, and when I called upon him he heard me. Mark in the psalter how piteously Christ complaineth to his father his need, when he was come in the depeste of the see of tribulation. Behold how David complaineth his necessity before God. I have said in the excess of my mind, I am cast away Lord. Therefore hast thou heard the voice of my prayer when I called upon the. saying your temptation and pain is commune with Christ and all other saints. Therefore render than to god: for he is more that is in us, than he that is in the world. Therefore may he also comfort, help, and aid more than health, riches, or friends. When ye feel your faith wax feeble and slack, than draw to christ with the apostles having a hearty desire and say: Lord augment my faith, and all your sickness shall not be imputed you for sin.  Lazarus. 
I thank you now brother Timothe of your virtuous and lovely exhortation, which ye have showed my very brotherly Pray God instantly for me wretched sinner that he will help mine unbelieve, & give my patience in all my suffering: that I may set my heart at rest in him only, which is part of mine heritage and passion, which shall also give me mean heritage again, though by sin it is once taken away.  Timothe. 
I will do it gladly and with all my heart good brother, Pardon me for I have been over long with you.  Lazarus 
No verily ye have not: Come again soon or to morrow to inform me more larglyer of the mass.  Timothe. 
I will do it. Our neighbour Tobias willbe with you to morrow, to teach you somewhat of dying.  Lazaarus 
Let be it so, I pray you let that honest man come.  Timothe. 
He cometh even now, God be with you  Lazarus. 
Fear well good brother Timothe.   

¶ A dialogue between Tobias & Lazarus, wherein Tobias teacheth the sick Lazarus, that death is to be desired with a sure faith of the life for to-come.  Tobias coming before Lazarus bed sayeth. 
Peace be in this house. How is it with you Lazare?  Lazarus. 
Ye be welcome brother: for I did long for you: Take a stool and sit by my if ye please.  Tobias. 
I will. How is it with you? Is it all after one?  Lazarus. 
No no brother, It is well amended God be thanked of it.  Tobias. 
I am glad of it surely: I trust it will amend once For the lord is merciful, he forgiveth sin in time of tribulation, and is a defence to all them that call upon him with true desire. When the father hath occupied the rod enough, than casteth he her in to the fire. When God hath stricken, than healen he again. Do ye perceive any ease? your face pleaseth not me best.  Lazarus. 
I believe right well that the carcase doth rather said, ye I yield it, for death is dew unto it: but the spirit & faith be sure (thanked be God) and augment daily, so that the longer I am sick the less grief I feel: My think I begin even to say with the prophet: Thy rod & thy wand have comforted me.  Tobias. 
Good Lord how fain do I hear such witness of faith: Now speak ye as a Christian man: I would not have believed that I should have found you so virtuously disposed. I see well the hand of the lord is not shortened. He can daily cause men to speak with new tongues as he did his disciples on the whitsunday. As I was last with you I departed sorrowful, because I heard nothing of you but blasphemies & murmurings against God, ye were so unpatient. But God hath now so endued you with his mercy, that ye may sing a christianly praise unto his name.  Lazarus. 
truly brother, that as than I was so wide from God, caused mine unbelieve and the disquiet conscience of mine, for so much as I was prisoned and captive with man's constitutions, and works of mine own choosing: But now is the snare destroyed, and I am rid of them: God hath given increase unto the word that our brother Timothe hath ministered unto me.  Tobias. 
God grant you his full knowledge, that he may be glorious in you forever. God hath given our brother Timothe a singular grace in expounding scripture. I am sure he hath given you many good exhortations of Christian patience, and of mortifying of the old Adam.  Lazarus 
That hath he done earnestly, and hath rebuked my conscience of her hypocrisy, and loosed her by the working of God. I see now the blindness and errore that I have been seduced withal hitherto. I defy them in mine heart. Will ye know what I did yet yesterday at even.  Tobias. 
What? I pray you brother?  Lazarus. 
I shall tell: As soon as Timothe was gone out of my house, I could not keep the joy of the word longer close in my heart: But I caused all my household be called together, and rehearsed before them all that I heard of Timothe, insomuch th●● they were stired therewith, thanking God for his working it in us. After that caused I be burnt all my pardon letters, my foolish treatises of devotion. my deeds with all the relics and ghostly gifts that freers and nuns sent me, now one than another. These caused I be burnt in the presence of all my household, because that they which were offend by me in them, should see the witness of my faith, to their strenghting. Ought I not to have done so?  Tobias. 
In that have ye done according to the gospel This was a true shrift, & a true satisfaction for your sins, I doubt not but ye have received a true absolution of him that only can forgive sins, that is God.  Lazarus. 
Now is my desire of you good Toby, that ye also will teach me some good thing out of the holy scripture to despise death, and to receive it willingly by faith: For I have received the sentence of death. Fulfil that which ye promised my by Timothe, and I will pray God entterly to give me ears to hear, which hitherto have been stopped with the flesh, the which I fear not but he will do it.  Tobias 
saying ye hunger so the word of God. I will break it unto you in the name of God, so far forth as he shall send me spirit & utterance. Sit ye eassy enough, or shall I raise you some what higher▪ the ye may sit a● more ease.  Lazarus 
No I pray you, for I was shyrted even now. Begin in the name of God must ye will.  Tobias. 
The philosophers have had diverse opinions of death, But in this the most part agreeth, that death is a parting of the body and soul. In this natural departing shall not we christian men six our philosophical eyen, nor judge which a hethenishe judgement in this behalf. For as long as we ●esouie● ourselves with such consideration of 〈…〉 sight of death trayeth us, so that we beg●nne to hate death thereby, because 〈◊〉 taketh away the body which we love, and so causeth us to hate death naturally. Of which evil will to the natural death 〈…〉 lief the cause, which will 〈◊〉 that naturally death seemeth to take away, as shallbe more evident hereafter 〈…〉 consider the death in suc●●ig●●● 〈…〉 it were a passage from death to 〈…〉 consideration or beholding 〈…〉 in us, and that we sha● not 〈◊〉 in death, but shalb● rather 〈…〉 Even as Christ sayeth 〈…〉 and trusteth in the 〈…〉 shall live, For 〈…〉, is counted life to the believing: but unto the ungodly is it death everlasting. By this is appeareth unto every Christian man to be a dying word that the Philosophers do say, namely: That death is the most horrible thing of all horriblenesses. The cause why they said so, was, that in their opinion by death man is deprived of the most pleasant thing for evermore, which is not true. For a Christian man hath no greater charge, heavier burden, nor more enemy than the body of sin as ye shall hear more hereafter. As superstition hath houghly fashioned the devil to refrain sinning even so hath it figured death also fearful, as the reward of sin According to the desire of the life to come in us, is death acceptable unto us & pleasant. Put away the opinion of death from your heart, & you shall not fear death. The sicknesses & the febelnesses, which be tedious for our flesh to bear, & make the flesh ever weaker against the assault of death, they be not death: But the figure of death, that pierceth in to us before death by reasons of unbelief, that is the most grievous and heinous death. So that we cause death unto our selves, as we cause other griefs also in our hearts. The very suffering and departing of the soul from the body is not in the point of death: but that we by considering of death we are drawn, compelled to leave the body, that we set see great store by, and this causeth death to be so bitter. Whereby ye may perceive that the death, of sinners is the worst, & most bitter: saying they mu●● forego the best beloved thing, that is the sells. Now is the christian faith which we as children of saints have confessed in baptism) of such nature, that it promiseth, and showeth a sure faith of the life everlasting through Chryst●● death. Which faith and hope 〈…〉 in us all, that we sa● great price by 〈◊〉 kept diligently afore time, le●t it might be taken from us by death. This goodly ye well our body, that we made so great of are we willing 〈…〉 to forego by reason of ye●oue that we have gotten to the heavenvly 〈…〉 hath swallowed up all worldy things: So that we do esteem it a great vantage to be delivered from this wretched body, that caused us to wander and be absent from God. The sure waiting for the glory to come in us despiseth, overcometh, and refuseth all painful griefs, whereof the unfaithful (which fear death) be astonied, and all the ways possible they withstand death. Wherefore it is a true saying he dieth well, that dyethyer he die. As much faith as a Christian man hath of the life to come, so much despiseth he this temporal death. And again As much unbelief as a Christian hath toward God and love to himself so much doth he fear & fly bodily death. Lo this is the sum briefly touched of all, that can be showed you of dying. By this shall ye also perceive welynough that death is not to be feared, in so much as she is rid of her sting and venom: that is swallowed up in the victory of Christ, which hath overcome him that had power of death (that is the devil) to the health of all faithful which shall obtain heaven according to the ability of their faith.  Lazarus. 
Alas brother ye have given me so much atonce to eat, that I can not swallow it all: ye must give it me by pieces, as Tymothe hath done, that I may come to the plain understanding.  Tobyas. 
That I may do it comely I must begin where Timothe hath left. I told you that he dieth well which dieth before he die. This first dying is in the mortifying or slayenge of the old Adam that is our sensual appetites. The sen, sual appetites that live in you, and must be slain in you are love of thyself, lust to idleness, pride and boasting, appetite to vengeance, provoking to anger, inordinate love to your wife, children and friends desire of bodily health wishing of temporal fortune, love of thyself, and bodily or ghostly work. In these things doth our old man covet to live longer and longer. These desires are mortified, and slayen in us by the sprite of God, in the new birth of the inward man, which resteth in God, and is at once with God what that ever betideth him weather it be in body, in goods, in life or death, in friends, in name or fame: Ye though his body were ground all to powder, yet would not he gainsay it, nor depart from God therefore, which causeth him to assay inwardly, thorough the spirit of faith, how sweet and good the Lord is. To this dying exhorteth us scripture. To this rest and Sabath draweth us the spirit of God. So much as ye be crucified in the aforesayed sensual appetite, so much ghostly increase get you in the inward man, which doth not shrenke for all that, nor suffer the cross to overcome him, but approacheth rather nearer, piercing unto death, wherhy his trust is to gain life, which faith, and hope shall not be gain said as sayeth Paul in the ii to the R●▪ This understanding or divinity that ye have herd here is declared unto you, in the scriptures folowenge▪ Namiy: Go forth with Chryst jesus your brydegrmoe without the tents of your sensuality, and bear the lowliness of your bridegroom with you in your body unto death: For if we die with Chryst, we shall also live with him: if we suffer with him we shall reign with him. Ye thank the father that he by this suffering hath made you apt to enyoie one part with all saints, that he hath redeemed you from all power of darkness, and set you in the kingdom of his beloved son, thorough whose blood we have obtained forgiving, and redemption, of sins. saying then ye ●e become a party member of Chryst, fulfil therefore in you that, which is wanting of the passions of Chryst that the power of God may abide in you  Lazarus. 
How shall I understand that hath not christ suffered enough? what 〈◊〉 I fulfil that is lacking in his passions saying there is no part of 〈…〉 ●ounde, from the top of the 〈…〉 ●o the ●o●e of the 〈…〉 It is Paul that sayeth so, namely, that he did fulfil in his body that, which was lacking of Christ'S affliction, ye he durst say also that he did bear the marks of Chryst in his body: Which be not the .v. wounds that Francis dreamt to have received in his hands, and feet: But they were the marks that he had received of the scourging, weariness labour, and the cross that he was fain to bear patiently for the gospel. In which patience he was said to bear Christ'S passion, and to receive his wounds: for Chryst had first born such pain, persecution, marks, and cross, In so much that he was drawn out, and emptied with suffering, As sayeth Isaiah. liii. When we look upon him there shall be no fairness, we shall have no lust unto him. He shallbe the most simple, and despised of all, which yet hath good experience of sorrows, and infirmities. We shall reckon him so simple and so vile, that we shall hide our faces from him. How be it (of a truth) he only taketh away our infirmity, & beareth away our pain. So that he might well ask wether there were any pain like unto his pain? For he seemed a worm and no man. saying Chryst the head of the whole congregation of christian men took upon him to suffer, it was needful than that he should ascend the highest degree to the which great love hath driven him that he should sanctify his congregation being pure, and washed with the fountain of water in the word that he should glorify it having no spot, nor wrenkle, nor any such blemish but that it should be holy and without blame The head Chryst suffereth yet daily in his membres. This passion shall he be fain to suffer, till the time that he shall have cast all his enemies under his feet. That is: when he shall deliver up his kingdom unto his father ii Corin. xv. Who soever therefore is crucified with Chryst (that is) who soever slayeth, and killeth his carnal appetites, and pursueth them hatefully, as our sins be hatefully pursued in Chryst until death he doth supple in his body that which is lacking of Christ'S passion. For Chryst is said to suffer that, which his membres do suffer, or shall suffer. Even as Chryst said to the common persecutor of the Christians: Saul, Saul, I am that jesus whom thou persecutest. How could he persecute jesus, which sat at the right hand of his father save only in his membres.  Lazarus. 
I have understand that very well now that it is a passion which first Christ as head, and so all other true christian men as membres have suffered, or shall suffer: For when the head is sick, than mourn all the membres, and when the membres be diseased, the head is not well neither.  Tobyas. 
You have understand me well, wherefore let it be for you consolation that you be not forsaken alone, but that Chryst himself as head, and all christians as members are suffering with you. In Christ'S communality is no strife, nor partiality, but a communion or fellowship of all that is good or bad, sweet or sour, the one member careth for another. When the one suffereth, all do suffer, when the one is glorified than be they all glorified. So great a thing is the communion of saints, that we may glory and rejoice the one in the goodness of the other, as though they were our own. By the glory of Chryst shall our dishonesty be glorified. And by his fullness shall we be loosed of our poverty, his merits shall put away our misdeeds. Who is he now that is in pain that would not be merry, saying man beareth not his sins, or if he beareth them he bearethens not alone, for he hath Chryst himself to help him, & so many children of God. Paul sayeth i Corinth. x. One bread, and one body are we many. This all cometh upon us out of the spiritual marriage, which God our father hath made with his only beloved son, and us. For thereby are we made one with God as man and wife are twain in body, and all other things are common. A child is borne unto us, and a son is given us Isaiah ix Wherefore he is our own Christ's victory: is our victory: Christ's rising is our rising. moreover that which we are, we are not of ourselves for we have yieldeth to Christ our faith already. Paul sayeth i Corin. vi. Know ye not that your body is the temple of the holy ghost? Whom you have of God, & are not your own. For ye are dearly bought. Praise ye God therefore in your body and in your spirit, which are Gods We be delivered over in writing unto the law of God, and his promises, and he is again delivered in writing unto us to salvation and welfare. The bond of matrimony must be known on both parties or else is it of none effect. Thus is it reasonable that we bear Chryst in our body, even as he beareth us, and maketh us partakers of all his goods So that the Chrystenly bride may say. My love is mine, and I am his.  Lazarus. 
That same is very comfortable, that Christ hath accepted us, and given himself unto us. Whereby we have received his life for our death, his strength for our weakness, his rightwiseness for our sins. But when bear we Christ in our body?  Tobias 
Where we be contrary to Christ and follow not his learning, ensample, and spirit, there do not we bear Christ. There be we rid of Christ▪ Paul sayeth ii Cor. xiii. Know ye not yourselves, that jesus Christ is in you? Except ye be castaways. Those than that through the spirit of God be obeying in all patience, ready to obey God's commandments, in redringe and delivering themself to the will of God, compelled and made lusty hearted, They may say with Paul: I live now, not I, but christ liveth in me: Paul had also crucified his flesh with his concupiscences, so that the world became him a cross, and he a cross unto the world again. He was said to bear Christ in his body, for his body was daily destroyed through the cross, like as the body of Christ was slain by the cross and suffering. To such like mortifying exhorteth us Paul Rom. xii. saying: I beseek you brethren by the mercifulness of God, that ye give over your bodies for a sacrifice that is quick holy, and acceptable unto God which is your reasonable serving of God. This is an acceptable sacrifice which is consumed of the brand of suffering (which we do bear willingly with Chryst) like a true burnt offering. For in the day of tribulation we offer unto God a true sacrifice of praise (that is) the fruit of our lips in knoledging his name. That we (as the pain of our body cometh plenteous upon us) knowledge the name of Chryst, that is a token, that we be Christ'S disciples & guided by his spirit by the which he hath been obedient to his father's will unto the death of the cross. or else should we be like them that believe so long as all things prosper, but in time of temptation than do they shrink. The spirit of faith teacheth, and assureth us that Chryst in our suffering is our comfort, and in our dying our life. The sacrifice of praise shall worship me (sayeth the Lord) and there is the way wherein I shall show my salvation. A dead, and mortified heart is a sacrifice very acceptable before God. He that hath mortified his natural body here in earth, he that is dead in his heart▪ he that beareth Chryst in his body, because he will go with Chryst without the tents of his heart, without the gate, bearing the rebukes of his saviour with him on his shoulder: he shall not fear death, he shall not esteemed death his enemy, nor fly it: For she taketh not it, which he would rather keep but she giveth him that, which he would keep with all his heart. The life temporal is sweet unto the flesh, but our life that we shall lead with Chryst is sweeter.  Lazarus. 
truth it is, and therefore is death unto us passage to life. Wherefore we ought to pray heartily that he let not us fall in such temptation that might overcome us: but that he will deliver: in us that evil day, from all evil that might draw us from the faith. For it is the mighty work of God to believe that we be his, ye even in the point of death, the which as yet I do not feel in me. For I feel yet another law in me which is contrary to the inspiration of the holy ghost. I look about for the flesh pots of Egypte, whereupon I was wont to sit. When the figure of death offereth itself from afore, than do I search wether, I can not escape behind out of this wretched life. saying I am so bound with sin. I ought to be obedient at God's calling and without looking about depart: but I beseem the wife of Loth. I can not leave the looking about, though my neke lay thereon. My wife the flesh wherewith I am laden, is yet very feeble to withstand such temptation. Alas brother I can not away with this wife.  Tobyas. 
Fear not good brother fear not, for such toting and looking backward, such battle, and febelnesse did also Paul feel, when he beholding his wretchedness said in the vii to the Roma. O wretched man that I am, who shall deliver me from the body of this death. It is necessary such assaults come upon us. Victory cometh by fighting against sin, and of victory cometh triumph, but noman shallbe crowned save he that fight duly. If ye will triumph with Chryst over sin, & death without battle, that can not be: for such way hath not Chryst showed you. Fight like a true soldier of Chryst. That we fear death, and shrenck at it is natural weakness the cause, Which is not damnable: for she is not imputed to us for sin. Ye Chryst hyemself hath taken such weakness upon him for us, when he began to shover, to tremble, and to be heavy for the death to come, saying: My soul is heavy until death. Mat. xxvi. Why did he so? saying he knew death could not hurt him. He knew well he should see no corruption. Why was he afraid? He knew his death should bring life unto us all, and overcome death, why did not he rather rejoice in that death, whereof should come so much goodness? what should it grieve him than to die? would he rather have had delay of it? did not he wish us such mercy and welfare seeing he seemed to covet to be lose of this suffering. Alas no, that be far. But saying he took upon him bare man head, it pleased him to assay the weakness of manhood, because we should not faint if like temptation arose against us: Whereof no man living (be he never so holy) is free. For how sore the inward man is lightened of the spirit, yet doth the old Adam, the wife of Loath not forsake her kind in fighting, and desiring against the spirit. Which battle and desires we overcome, and have overcome by faith, that assureth us to have a true bishop by God the father, namely jesus Chryst, which hath been tempted in all points, that he might know how to help them that be proved. The Lord is true, for he can prove, and deliver the good Christians out of temptations again. Christ which knew no sin, is become sin for us, that we should be the justification, or rightwiseness of God in him. Chryst hath damned sinfulness of sin in his flesh. Sin is damned, and put away in Chryst: she can not damn us she must be avayling unto ryghtwesnesse, so far is she come. Chryst justifieth us, and who can blame us? Chryst dischargeth us of all sin, what devil, or what flesh is it than that can lay any sin or fault to us, The sicknesses and weaknesses that ye have after ye be Chrystened, have ye commune with all saints, them shall ye feel other more or less, until the body of death be whole, and clean put away. Be not moved at the small Babylonyans, that is the worldly thoughts or his pleasures: but knock them against the true corner stone Chryst, whereby ye shallbe saved. What do we look for after this life? What pleasant thing perceive ye in it, that might cause you to desire a long life? What is this life, save a continual battle and cross, a deadly enmity, and continual hatred? What is it but a preson of sin? For the evil that we hate, that we do: and the good that love, that we do not. The grace and mercy through jesus Chryst must deliver us, or else shall we stick fast by the feet. We have here no abiding city, but seek and long for another that is coming. For we know (if at the least we be believing) that if the earthy dwelling place of our body be corrupt, and destroyed we have a building ordained of God, an house not made with hands: but everlasting in heaven. two. Corinth. v. That we now therefore sigh and groan, looking about before we can be rid of this body, that is because we would faynese, and covet to be clothed with the heavenly dueling place without putting of, and avoiding of this earthy cloth and dwelling place. We would fain retain this filthy sack, because of the company that we have had with it, so that it which is mortal might be swaloved up of the life immortal, without assayenge of death. But that can not be: saying it is ordained for man once for to die. And that we should leave herein earth by parting of the soul that, which we have received of the earth. And well is us, that God saying our misery hath pitieth us, making our death safe through his death: For he is become a death unto death, so that death hath no fearfulness in her, save only her vysure to fray them that be chyldysshe in faith, and understanding But unto the faithful and them that have understanding, is she deprived of her sting, and venom. If ye avoid your mind of the grymnesse and utter appearance of her, than shall ye find no death more in her. Go boldli to death, break open his yawes, look what is in him. You shall find no life, no power or strength in him to bite you. Provoke him boldly to meet you in the fighting place, and he shall fly from you. Defy death with all them that can hold with him, for they can not harm you, they can not minish one here of you. say hardly with the prophet Ose. O death where is thy sting? O hell where is thy gloriation or reioycenge The death is swallowed up in Christ's victory. And therefore is death called in scripture a sleeping more than death. Of this have you a goodly figure, The brazen serpent that Moses made Numeri. xxi. seemed afar of to have been a serpent in deed, but if ye did approach unto it, than might ye perceive welynough that it was a dead serpent, and that it had no venom, that it could neither bite nor sting. Even so is it with death, outward it hath a fearful visage, but the power of it is take away by Christ: For he hath overcome him that had power of death, the devil, as ye shall hear more hereafter.  Lazaarus 
Your declaration that ye have showed here is very spiritual, I believe it be all as ye say: ye & I am well pleased there with. Yet do I perceive that goodmen, which have such feeling and knowledge in themselves (that is to weet that the death of Christ is death unto the natural death) as well as the evil and bad, do shrenke & wrench at the point of death as though death had yet power upon them.  Tobias 
truth it is that the way which bringeth us to life is straight, & the port of death narrow. Wherefore we can not pass unto death by suffering without straightness & piercing: but what is that unto the life & health: The body must fulfil his natural course, it ought not nor can do otherwise, it can but wrench, pinch, shover & kyke. Let the ass bear the trushe hardly, it maketh no matter, yet for all this will not we fear death. If death can do nought more, what awayleth much repining & wrenching: it is light to be overcome, this wrenchinge may be permitted him well-enough, all is for one evil hour, Let the flesh perceive in itself the testament of Adam unto the last hour. We have nought now to walk in save hope: this hope & abiding of the life to come, shall cause us rightwell to overcome the sorrow & woe of death, & haystely to forget it. It is but that biting of a i'll, that hurteth not the soul. The death is better for us than we can think: she loseth us of all misery, she joineth us to god, & sendeth us forth to everlasting life Let Heythen and Turks fear death which have no faith of the life to come: But our conversation and thoughts are in heaven, for from thence do we abide our Lord jesus Christ, which shall restore our castawaye body again, making it conformable unto his glorified body. If we had not this hope of the parting of the body, trusting no longer in Christ than during this life: than ware we as sayeth Paul. i. corinth. xv. the most abject and refuse of all men: But now is Christ dead & risen again, that we should also rise again in him in a new life Death is our last enemy that holdeth us from the life, this must once be overcome me in us also. Christ died for nought if he hath not annulled the power & law of death. Christ is not risen from death if we must abide in death. If Christ be not risen, than is our faith vain, than abide we damned in our sins, than is scripture a lie, than be the apostles also and the prophets false witnesses of God, That be far. For Christ died and is risen again, that he should have dominion over quick and dead. Wherefore, as we all die in Adam, so shall we be relieved again in Christ, of which relyving again Christ hath made a proof in himself, Therefore sayeth Paul: If the spirit that hath raised up Chryst from the dead dwell in you, than shall the same spirit relieve your mortal body, by the spirit that dwelleth therein.  Lazarus. 
Than will not I be moved, though the flesh do sometime sigh and moon because of death, and the faintness of pain, but will abide alway the redemption to come with a lifted up head that is with a merry spirit. For if I should consider all things, what else is in this valley of tears save pain and anguish, sin and wickedness.  Tobias. 
The poets and Philosophers estymed death to be a good thing, because it is the end of all wretchedness, and a rest of all evil. Many heathen have been less abassed for the death than we are. Socrates did drink his death laughing. He taught that death is not to be feared, that which he did fortify with the deed. If the fleshly affection, and high mind of Socrates to fortyfy and to strength his doctrine, might not overcome the natural fear of death: What shall then do the certainty of our faith that be Christian men, (that is) they that know they can not die? Ought not than the hope of the life to come take from us the beholding of death? Though the just and faithful seem to die in the sight of the ignorant, when they be burned, drowned, beheaded, yet do not they once see death: I will not say assay the death, for they die in peace· They were dead afore in God by giving themselves over to God, and he that dieth in God, liveth eternally. Happy are they that die in the Lord, for their dying is changed in to living. That is it that Christ sayeth: He that keepeth my word, shall not die forever.  Lazarus 
They have alway made hell so hot ●nto us and the devil so black, that we ●●●ste not whether to turn ourselves. They made us so afraid of death, and chiefly in that they said that the devil appeareth unto us very horrible coming to tempt us of this or that evil whereby every man feared death. But where was the word of God than which promiseth: That we that believe in Christ shall never assay, nor see death. Have these false teachers, and blind leaders never seen such evangelical scripture, nor red, nor heard them.  Tobias. 
Though they have seen, herd, and red it, yet have not they believed it: For the prince of this world hath blinded their mysbeleving hearts. Where is no faith there is a perpetual disquietness of conscience, there is a hell, a fearfulness, ye a see full of all fearfulness, remorse, and misbelief. There is hell hot, and the devil black, there is a perpetual racking place of a sinful conscience. In the way of the sinners is great travail & labour, as witness they themselves saying: We be wearied in the way of wickedness, we have travailed many ways, and the way of truth hath not overshadoweth us. That is it that the wise man sayeth: The heart of the wicked man is like a see tossed with the waves. And because these hypocrites and workholyons seek peace where as they find no peace, but great disquietness and trouble, for the ungodly have no peace sayeth the lord God: therefore think they it be so with every man as it is with them. They think every man be so doubtful and unsteadfast hearted as they be, ye because they esteem themselves more holier and better than other, therefore think they other must feel whoter fire than they themselves, and that other must feel the gnawenge worm more in their consciences than they. Wherefore they augment and make the law, the devil, and death more heinous before men's eyen. They that be the most fearfullest (as these be) unto them will they be more horrible and dreadful with words and other things: whereby they be become nothing but rackers of the simple. I believe their worm never rest, & their fire be never quenched. I believe right well they go astray, finding no rest with the manslayer Cayn. I believe they run faithless with judas to the priests and freers to be shriven, for comfort and rest, but they abide still desperate. I believe right well they be ready to do satisfaction for their sins with Antiochus, and of mistrust give money to pray for them: But all their fasting, praying, going wolwarde and barefoot, all their muling and babbling shall not help them. Whether soever they turn themselves, they find alway sin present, they meet all way the devil and death in the teeth. How can these teach otherwise than they find? How should they preach the gospel of peace that never taysted peace? How should they instruct another in God's behalf of his atonement, of his rest and victory of death, and his assurance from hell, which have no faith thereof? Let none of these devil martyrs make you thus foolish, or witless. If ye have the word of God, that showeth you peace & forgiveness, you have God. Where rest is there is God, there is an everlasting convenaunt. There is rooted out the fear of death, the devil, & hell. For fear is not in love, but she excludeth fear. Paul sayeth: We that be justified by faith have peace by God. He that is justified thyswyse by the true faith of Christ, though he saw the devil, death, & hell with his eyen, yet would not he be abashed, ye he would rather fight against them & over come them, than he would fly one foot, And why? for the gates of hell, that is the power of the same, can not obtain the victory of Peter's faith. Saints have overcome kingdoms by faith, wrought ryghtwesnesse, and obtained the Godly promises. The prophet sayeth: Though a battayll a rose against me in that will I hope. Though I must go through the midst of death, yet shall not I fear, for thou art with me lord. Thou hast prepared a tabel before me against mine enemies. Be of good cymforte (sayeth Christ) for I have overcome the world. That is the victory that overcometh the world even your faith sayeth john. ¶ Lazarus you have declared me that so clearly that! I even rejoice therein and fear death less than afore. Let here come. when it shall please God. I know by experience welynough, what fearful conscience I have had in mine unbelief, & in my most virtuous works, ye need not to make farther declaration in this behalf. Nevertheless this I require yet of you, that ye will show me how I shall behave myself best henceforth, when the temptation of sin, death, or hell shall assault me.  Tobyas 
In the four of mat. is it eyudent how ye ought to behave yourself against temptation of the devil, or of sinful desires, which also be one kind of devils. Lo how christ suffered himself to be tempted of gluttony, of presumption, of covetuosnesse, to prove that we be daily tempted of the same devil or rather worse, & to an example & comfort that such temptation can not harm us no more than they have overcome Christ. Mark how Christ hath overcome & chased the same devil with all his temptations, to an example that we must keep the same sure ground, if we intend also to overcome the devil, and to chase him from us wythshame. Christ hath overcome with none other weapons save only God's word, all those that did withstand him other hell, death, or the devil, for all these have been enemies to God as you may read in the xvii psalm. The sorrows of death have compassed me, and the brooks of ungodliness made me afraid. The pains of hell came about me, the snares of death took hold upon me. But what followeth. Yet in my trouble I called upon the Lord, and complained unto my God. So he heard my voice out of his holy temple. Learn to take your flight to the Lord with Christ, which being man, and proved in all things that he might secure them that be tempted, hath done so before. Learn to defend yourselves with the weapons of God's word: for as Christ hath overcome the devil, so may you overcome him also with all his subtle wiles. To this exhorteth you Paul saying to the Ephesians. the vi Put on the armour of God, that ye may stand steadfast against the crafty assaults of the devil. For we wrestle not against flesh & blood, but against rule, against power, namely, against the rulers of the world, of the darcknesses of this world, against the spirit of wickedness under heaven. For this cause take ye the armour of God that ye may be able to resist in the evil day, & stand perfect in all things. As these enemies are spirttuall and invisible, even so have we no need of fleshly weapons, but the weapons of the spirit, which be mighty in God, to destroy all strong fences and holds of the devil, piercing unto the parting of body and soul. Wherefore put on the shield of faith, wherewith ye shall quench the fiery darts of the wicked enemy, and take the helmet of salvation, and the sword of the spirit which is the word of God. And pray unto the Lord, calling alway upon his name in the spirit, that ye may overcome Satan the tempter and enemy: which seeketh all about even as a roaring lion whou he may devour, but you must withstand him manly in faith.  Lazarus. 
You have opened now the case, and showed me the weapons therewith I may overcome mine a foresaid enemies. But seeing I am an unexpert soldier, that hath not been used greatly to handle such weapon: I pray you to separate my the darts and arrows of God's word, that I may shoot every enemy severally, namely sin, death & hell. And first show my how to defend myself, when my sinful life cometh to my remembrance.  Tobias. 
I will do it gladly, but I fear lest I be to tedious for you. The sick ought not to be overlong tarried withal. I will rather return again another time, and proceed in this matter.  Lazarus. 
No good Toby, it is not to tedious for me, me thinketh ye be come but now. Timothe was four hours with me yesterday & yet seemed it me not to be one hour.  Tobias. 
In the name of God. Nevertheless if I be overlonge with you, warn me hardly. Or if ye desire aught I will reach it you.  Lazarus. 
No no, go on with your matter where ye left, for ye can do me no greater pleasure.  Tobias. 
As concerning the first assault that ye shallbe assayed with, namely your forepast sins, which shall procure to bring you in despair: Against them arm you with such scriptures that show you how the innocency and rightwiseness of Christ hath put away all your unrightwesnesse and wickedness. Even as God sayeth Esay. liii. of his son Christ thorough out the whole chap. Cast the multitude of your sins upon the lamb of God, which putteth away the sins of the world. Remember that God hath closed all under unbelieve, that he might have mercy on all. Take hold upon the good Samaritane, which taketh cure of the soul. Take your flight with the prodigal son unto your merciful farther, though ye be naked, seabby, & ragged: for he shall receive you fatherly, which spread out arms, and put on you the garment of innocenty Though you be lost by reason of sin, the Lord himself seeketh after you. Though ye go astray with the straying sheep, y●t doth the good shepherd take you upon his shoulder and bringeth you to the shepetolde. hearken how sweetly and lovengly God calleth you unto him saying Math. xi. Come to me all ye that labour and are laden, and I shall ease you of your sins. Remember the Christ is become our wisdom, rightwiseness, redemption, and sanctification i Cor. i. Remember that he is a true physician of our souls. If ye were no sinner, what were Christ needful to you? if ye were not wounded, ye should need no surgeon A physician or surgeon is praised because he doth an excellent cure. The kind & natural work of Christ is to save his people, and heal them of all their sins, for that is his profession: ye & he doth it in deed, so that our unrightwiseness maketh gods right wysnes be praised, as witnesseth paul Ro. v. Nevertheless where abundance of sin was, there was yet more plenteousness of grace. In that hath god declared his love, that we, when we were sinners Chryst died for us. We shallbe so much the more accepted before God, in that we be cleansed by his blood, and justified. Happy is that man, not he that hath no sin, for he that sayeth he hath no sin, deceiveth himself, and the truth is not in him: But he is happy to whom sin is reckoned no sin. The law, that is the knowledge of our sin is given by Moses: but grace and true Salvation by jesus Chryst. For he hath annulled the handwrytinge that was contrary to us, and fastened it upon the cross, whereby he hath taken away all power of the princes of darkness. Coloss. two. and hath triumphed over them in his own person. The high priest of the old law might not offer any offering for the people's sin without he had first offered an offering for himself, and without bloodshedding was no forgiveness, But Chryst our true bishop (which hath an everlasting priesthood after the ordinance of Melchysedech) had no need to offer for his sins, (for he never sinned) nor he hath not procured forgiveness of sins by the father, by any strange blood, of oxen or calves, but with his own blood. Thus was he unspotted that hath cleansed us from all uncleanness. And saying we have this jesus that passed the heavens, let us hold our profession, and go boldly unto the seat of his grace, that we may receive mercy, and find grace to help in the time of need. Hebr. v Al the ways of the Lord are mercy and truth. He promiseth it mercifully, that which he shall give us truly. Of this mercy hath God left and given us the word of atonement jesus Chryst. If ye know the same promyser, and giver of mercy truly, then may ye trust welynough that ye shall obtain forgevenge, and remission of sins. Which forgiveness you shall also obtain, that he be found true in his words of promise, and that he may overcome your sin, when he is judged of the ungodly to be no savour. The manhood of Chryst shall cover your misdeeds, so that the devil your accuser shall find nothing in you blamable. Forget with Paul that which is behind you, & covet to that which is before, namely, to the token of this victory of sin & death to come. To this do the great ensamples of mercy showed to peter, to marry magdalene to the murderer serve, I will leave of david, of paul, & many more Submit your selves & render you to god confessing you to suffer worthily and justly for your sins, & that Christ died unjustly. Believe that in the despising of Christ is hid the godly glory, & in the death is hid the kingdom of Christ, which the aforesaid murderer did & it shallbe said unto you: To day shall ye be with me in paradise. consider your wickedness & Christ's goodness. consider the damnation that ye have deserved, and again the love of Christ, which hath reconciled you by the father. This doing you shall hear with Mary magdalene: Many sins are forgiven you, for ye loved many, your faith made you safe: Peter remembered the words of christ by his looking upon him, & at the coks croeng bewailed he his sins. The Lord almighty doth now behold you with this present sickness, and by sending of death, and perchance letteth the sound of the word come in your heart. Knowledge your sins, knowledge the true judgement of God, that he letteth pass upon your misdeeds in your suffering, and he shall not forsake you in your calling and mourning: But shall appear unto you with a comfortable word of his resurrection which shall make your conscience lusty, and to rejoice in hope of the life to-come, as he hath done with Peter. Happy are they that weep with Peter (bearing of very love the yoke, and power of sin in their bodies with greveousnesse) for they shallbe comforted. This is the promise of God that can not lie unto you nor yet will do. Look upon this, trusting to it, you shall rightwell subdue your enemy sin.  Lazarus. 
O Lord give me thy godly grace, that I may believe thy wholesome word, by the which my heart may be purified of all sinful desires, which are innumerable in me.  Tobyas. 
Amen. God grant you the same.  Lazarus. 
Instruct me now farther good brother, how I may behave myself in the death to come when I begin to mistrust, weather death shall than wholly swallow my up?  Tobyas. 
The nature of the misbelieving is such that they can not believe there be a rising again of the flesh: by reason this bodily death seemeth to consume a man wholly and all. Wherefore they say with mouth and heart as it is written in the book of wisdom: The time of our life is but short and tedious, and when a man is once gone, he hath no more joy nor pleasure, neither know we any man that turneth again from death: for we are borne of nought, and we shallbe hereafter as though we never had been (and so forth). Over these men that be of such faith cometh damnation worthily: for as they live and their opinion is so doth it chance also unto them. The gospel is yet wholly hid unto them, for the God of this world hath blinded their hearts so, that the light of the gospel, & the glory of Christ's rising can not shine in their hearts. Such men were they of Athen that said of Paul that he was a declarer of new devils. Act. xvii. when he declared them jesus, and showed them of his resurrection. Of like natural blindness did it come that they of Athen axed at Paul saying: May not we know what new doctrine this is that thou teachest? For thou bringest strange tidings, in to our ears: We would know therefore what this meaneth? Upon which question. Paul made a goodly sermon, concerning the faith in Chryst, and his rising again. The mystery of the resurrection of Chryst, is the chief, and principal point of our faith. For what should it have had availed us that Chryst died, and suffered for us, if he had not been risen again. This resurrection of the flesh that we also abide in Chryst may not be reckoned a dream because we see it not: For if we saw it with our eyen than were it no faith: for faith is of things invisible and not apparent Wherefore, though all men seem to begin the life, and finish it again in this present world: yet are we assured and believe that we all shall rise again from death in the day of doom, even as Chryst is risen first. This assurance of true faith passeth all sureties that can be persuaded by any sutelty of man's imagination. By this faith (Not by the outward opinion) speak we of the resurrection of flesh: even as the prophet saith Psal▪ ●●v. I believed and therefore have I spoken. Paul taketh up this word speak saying ii Corin, iiii. saying we have the same spirit of faith (according as it is written: I believed and therefore have I spoken) we also believe, and therefore we speak, for we know that he, which raised up the Lord jesus, shall raise us up also, by the means of jesus & shall set us with you, (it followeth) For the things which are seen, are temporal: but the things which are not seen, are eternal. Wherefore all that we believe of god, all that we speak of the resurrection, & the life to come seemeth not to be so. Even as God himself, and his honour, & worship, be also invisible, and not appataunte to be true unto such carnal wisemen that have not received the same sprite of the prophet and Paul. By the afore said spirit of faith speaketh Paul of the resurrection saying: The body is sown here in corruption, and shall rise in uncorruption: It is sown in dishonour: and it shall rise again in glory: It is sown in weakness, and shall rise in pour: It is sown a natural body, and shall rise a spiritual body. For flesh, & blood shall not possess the kingdom of God, and that which is transitory, can not possess eternal heritage. Thus must the grain of the fleshy body, that is sown here in eath first die in the ground before it can bring forth new fruit into life everlasting: which life we do abide certainly by faith in the resurrection of the flesh though it appear impossible unto us. For because Chryst is risen, therefore shall we rise also, and not abide in death: For God is no God of the dead, but of the living Abraham, Isaac, and jacob.  Lazarus. 
I will grant it right well that we shall all rise again at the day of doom, nor in that am not I tempted: but I am more afraid of the second, and eternal death. Instruct my against that I pray you, that I may perceive that I fear, and dread the second death by the reason of my great misbelief.  Tobias. 
Whereto think ye the resurrection of Chryst be stabylisshed with so many tokens and wonders, but only that we should steadfastly believe therein? To believe in the resurrection of Christ, is to believe that he reigneth, and is a king, and that in his rising, death, and sin be subdued unto him. Death is the wages of sin. seeing than we be cleansed by the shedding of the blood of christ, we are also assured of death, which else should have followed death. Therefore all those that be yet mysbeleving, sad, and heavy hearted, and walk before God in bitterness, they be yet in sin. And because they believe not the resurrection of Chryst, therefore can not they rejoice in Chryst, nor come to any hope of the life to come. hearken how royally the resurrection of Chryst is set forth unto us in scripture. Paul sayeth in the ten chap. to the Romans. If thou knowlegest jesus with thy mouth that he is the Lord, and believest in thine heart that God hath raised him up from the dead thou shalt be saved. If ye die in Chryst ye shall also rise in him and live forever like as he now liveth eternally. For God hath begotten us again unto a lively, hope, by the resurrection of jesus Chryst from the dead i Petri. i. When that which is mortal in you shall have put on all immortality by the departing of death, than shall death be swallowed up in the victory. For Chryst hath overcome him by his death which had the lordship in this world by the disobedience of Adam, as Chryst sayeth himself: The prince of this world is come, but in me hath he nought. For so much than as Christ being the true sede of Eva hath destroyed and bruised the serpent's head, that is death, whereby the serpent reigned mightily upon all mankind: then may ye now hardly triumph inwardly saying: Death, where is the sting? o hell where is thy glory? praised be god which hath given us victory by jesus Christ. Like as it was impossible, that Christ not should please god in his ryghtwesnes: even so is it impossible we should not please God by faith in Christ. This confirmeth Christ saying. The father loveth you, for you loved me. Of this misery of the resurrection, & hid life could I bring you forth many scripturely reasons and ensamples, but I fear lest it will be to tedious for you being sick.  Lazarus. 
No brother, fear not. I love so well to hear the ensamples of scripture, which teach us how life is hid in death.  Tobias. 
We have many figures & ensamples in the scripture, which teach and declare unto us, that life is first declared in dying. When the lord God had first created Adam our father, he caused him to sleep, that out of the slepers' side he might make a living creature, namely Heva, to be a help unto man (Gene. two.) the which also he did. Lo how strange seem the works of God to be in our imagination? Adam sleepeth, and is in the figure of death: for sleep is very well compared unto death, and of him cometh the life unto Eva, likewise also in our dying appeareth our life first with Christ. Death of the Christians is called in scripture a sleep or a peaceable rest. Lazarus rested in the bosom of Abraham. Steven the first martyr did sleep in the Lord, when he was stoned. Is it not comfortable that the holy ghost doth call our dying here but a sleep or a rest? Steven did sleep in the Lord, (that is) he is departed hence with a sweet rest and ease at the heart, wherein he felt no painfulness at the heart as a man that sleepeth a natural sleep, sleepeth without any passion or feeling of the same. That death is not painful to the belevenge, cometh of Christ's death. The soul of a Christian being full of the living word of God, feeleth not death, nor regardeth it more than though she were painted on the wall, which appeared by the apostles that went merrily from the judgement seats, because they were found worthy to suffer for the name of jesus. Act. v. Another ensample is this: What time as God had commanded Abraham to offer his only son Isaac, he went three days journey upon the word of God, leavenge his own understanding and wit, yielding himself wholly in the hands of God, so that in the mean season was Isaac dead and forgotten: For Abraham was fully determined to offer his son upon the hill, which he saw afar of on the third day But finally when Isaac was nearest unto death, and Abraham drew the sword to smite him, than was the son wholly in the heart of his father, and fully delivered unto death. Where Abraham now saw the death of his son in lifting up the sword, there appeared unto him the life of his son: for the sword was stayed by the angel, of the which he was not ware that it should hap, After this ensample also was Christ reckoned dead of the whole world, what time as he lay in the grave: But on the third day he rose again, shewenge himself alive. This wise shall it be with us. Death seemeth to take us wholly and put us out of man's remembrance: but than shall first our life appear, according as Paul sayeth: Your life is hid with Christ in God. furthermore you read that Moses was commanded Nun. xxi (when a great multitude of the people was slain with the venomous serpents, because of their murmuring against God) to set up a brazen serpent in a token, that whose beheld it, shallbe recover and live, which also changed. What is the meaning of this? Christ jesus is signified by this brazen serpent, which being lifted from the earth and hanged upon the cross as a true token of forgiveness, that whose beholding him with the eyen of faith, and sure confidence and hope to obtain health, may be healed and relieve again in the soul, be he never so sore wounded and bitten with the venom of sin. This is it that Christ also said john. iii. And like as Moses life up the serpent in the wilderness, even so must the son of man be life up, that whosoever believeth in him should not perish, but have everlasting life. Take this figure to your doctrine good brother. You lie here bitten of the serpents your sins, which have killed with biting our forefathers with all their progeny: For by the envy and venom of the devil is death come in the whole world. Wherefore behold now your saviour on the cross: Behold the lion of the kindred of juda that hath overcome all. Behold this serpent as a sure token of the good will of God to you ward, & ye need not to fear death, for it giveth you life. jonas the prophet was reckoned for dead, what time as he lay three days in the whals' belly dead drowned: But afterward was he alive again showed the ninivites, for he was sustaineth from death by god which relieved him again. By this jonas is Chryst also figured, witnessing it his own self in the gospel to assure us that we shall also rise with him again, if we abide steadfastly believing unto the end. What more assurance can ye have of God, than that he hath not spared his own son: but hath given him over unto death for us, to overcome death, & to open again the gates of life. Fynalbeholde how Chryst declareth his life in dying, to stabylishe our faith, that we should not doubt in the life to come no not in the mids of death. For Chryst hanging on the cross, gevenge up his sprite unto his father, testifying with the bowenge down of his head that he was even dead: he showed yet some tokens of life that were hid in him, when his blessed side was opened whereout can running water and blood Wherefore doubt not in the life to come: for ye have received a pledge of this life by the love of Chryst, which is poured in you by the knowledge of God. Chryst died and is crucified for our weakness, but he liveth by the power of God. We are also weak with him, and die by reason of weakness, but we shall live afterward with Chryst by the same power of God. Search and prove yourself whether ye have also this hope, & faith in the Lord, and in his promises, which shall give you his ryghtwesnesse for your sins, and life for death.  Lazarus. 
Now as concerning hell what shall I say of it? It is a common saying: it we good dying, if man knew where to become. Thus must also come of a misbelieving heart that we be thus abashed for hell.  Tobyas. 
It is sure so, great misbelieve causeth us to fear hell. But know ye what is hell? Hell is nothing else save fear, and dread of death, and a trembling against the judgement and rightwiseness of God The ungodly, and damned can never escape this death and hell, for they have no lust nor love to God, whom they behold as a fearful judge, and fear his rightwiseness. He is said to be in hell, that perceiveth within himself how wicked and wretched he is, whereby he is informed, and persuaded the fear of death, and damnation. So that the most damnation, and pain of hell, is the despising, and blaspheming of God. For so long as we have no lively witness inwardly of the sprite of God, that we be the children of God: so long do we hate him, and can not behold his rightwiseness, so doth our heinous conscience of sin drive us. By these afore said words is it plain unto you, that the hell of the unrightwise beginneth here in earth, saying the worm of their wicked consciency dieth not, and the fire of their wrath is not quenched. Wherefore, as the kingdom of God is justification, peace, rest, and godly courage: even so is hell, sin, trouble, and reign. In this hell was Cain, when he fled here earth no man pursuing him. In this hell also was judas the traitor, & abode therein to his damnation. Pether sayeth Act. two. that God hath raised up Chryst, loosed the sorrows of death: for so much as it was impossible that he should beholden of her (that is) Christ hath redeemed us and made us saw from all our enemies. The devil is a pussaunte Lord, and well weaponed with all his trains, errors, and fearfulnesses. Math. xii. But the son of God was a mightier Lord, which hath torn the powers of hell, for all things were given him, in his hand as Chryst sayeth. Math. xxviii. Unto me is given all power, in heaven & in earth. If all thing be given unto him, than is also the overcoming of hell given him. Christ descended down to hell before, & hath troubled the kingdom of the devil he hath also brought glad tidings unto them that were pnsoned in hell: The gates of hell can not withstood the faith of Peter: this was Paul sure of which caused him to say to the Ro. viii. I am sure the neither death, nor life, nor angel, nor rule, nor power, nor things present, nor things to come, nor height, nor, depth, nor any other creature shallbe able to separate us from the love of God, which is in Christ jesus our lord. Christ sayeth in the book of psalms. Lord, out of hell hast thou drawn my soul. This redeeming & delivering of Christ, is happened to our prophets For as Christ was a conqueror of all: even so shall we also be overcomers & winners through him, for so much as we be in corporate in him: Before we were sundered but now are come near by the blood of Christ: For he is become our peace he hath made us citizens with the saints, & of the household of God. saying we are gathered in the house of God, we have here altogether a kingdom, an heritage a victory, and all salvation. To this serveth the prayer of Christ, which he made to the heavenvly father john. xvii. I pray not only for them. (meaning his apostles) but also for them which shall believe by their preaching, that they all may be one like us thou father art in my, and I in thee, that they also may be one in us. Think ye this prayer is spoken for nought? Think ye God the father hath not herd his beloved son in the hour of his suffering? A good father despiseth not the petitions of his children, Be of good cheer (sayeth Christ) I have overcome the world. In Christ shall we conquer suenge that which is promised us in the prophet psal. xc. Thou shalt go upon the lion and adder, the young lion and dragon shalt thou tread under thy feet. that is all power of the devils and also hell.  Lazarus. 
I trust I shall mind and remember your exhortations very well, so far as God doth not deprive me of my five wits.  Tobias. 
If it come so far that you be deprived of your five wits by reason of the ferventness of your sickness, be not moved thereat, Let God work his work until the end. Suffer God to accomplish his will, for he dieth not evil that dieth in God. It is no force unto the believing wether he die onwares or wares, for they abide the Lords coming alway which shall come suddenly upon the misbelieving as a thief in the night. How bitter is the remembrance of death unto him that hath ease and rest in his substance and goods?  Lazarus. 
How happeneth it that it is commonly said: life is happy: for so far as I perceive death is more happy?  Tobias. 
The common by word is not to be understand of the bodily life, which we never can lead without sin, but you must understand it of such a life, as we lead in God, wherein we shall live for ever though we wandered in death, Wherefore if ye require a long temporal life of God, than desire you to sin longer, & to move god to more wrath. But that life which we lead in God by faith whereby the ryghtwous liveth, that is happy.  Lazarus 
Now do I know nothing in mine opinion that can keep my back from dying willingly, save only my wife & children, which yet have need both of my help & counsel.  Tobias. 
Commit your wife & children unto the Lord almighty, which hath given or lent you unto them to care for them, so long as it shall be his Godly will to suffer you to be a carer or provider for them. But now doth death discharge you of this office & sorrowfulness. render god the charge joyfully. Go you forth now with Abraham in strange countries, leaving your kin & father's house, & come in the land the God shall show you, Obey gods calling. He that loveth more father, mother, wife, children, lands or possessions than my, is not worthy of my, saith Christ. As long as ye were able you have showed love and good will unto your household: Of this may be boast right well, & that because ye would pass the bonds of your commission of love. But what misbelief is that, that ye do not trust god with the kepenge of his own children? What was your help care, and keeping without his oversight? if the Lord do not build the city: they labour in vain that build it. Put ye your confidence in God that he shall help you? and trust ye him not the keeping of your children? Though it seem that your children depart from you, in dying, and ye of them, yet do they keep their heavenly father, which taketh more care for them than ever you could This will I tell you, your faith may be such, that God will raise ten fathers or weldoers in stead of you of whom with parting of death, they be deprived. David sayeth I never saw a righteous man forsaken, nor his seed seek bread. Avoid now all sensuality out of your mind commit your wife, thylderens, and all that ye love, unto God, who only shall keep them best. The mistrust & murmuring of parents, is of times correct, and punished in the children, as namely when they myspende the goods in riot, or suffer losses, and damages in them, the which their friends busied to leave them great plenty of, and to provide them substancialy of them.  Lazarus. 
Let it be so, God grant that I may yield both me and mine willingly in the hands of God. My thinketh my time doth approach. Oh I long so sore to be embraced of my bridegroom Chryst. Cantic. two. His left hand is under my head, and his right hand shall clespe my neck. I desire with Paul to be loosed, and to be with Chryst. heal my Lord and I shallbe healed.  Tobias. 
That is well & Chrystenly prayed, God send you his strong sprite, which shall strength you in all suffering, ye and also in death. But now brother if I perchance shall see you no more in this life: Have ye any quarrel with any man? or have ye any thing that grieveth your mind show on?  Lazarus. 
What occasioneth you to ask the same? have ye herd ought thereof?  Tobyas. 
The cause of my question is, that if ye have any variance, or any skill with your brother: before all other things ye ought to dispatch the same and to be reconciled again with him. In three things (sayeth Sydrac) have I pleasure which also be allowed before God and men: The unite of brethren, the love of neighbours, and man and wife agreeing well together. And that ye may further and set forth such love and unite, ye ought to be ware lest any variance come after your departing by reason of the goods among your friends, and kindred.  Lazarus. 
I have dispached and prepared all this long before so near as I might. I trust there shall rise no strife between my friends or children. I was minded to have given unto the church or temple, to the iiii. orders of strong valiant beggars, and unto our vicar and parisheprest of such as should have been overplus: But that mind is altered, for God hath given me a better mind. I thank him highly thereof.  Tobias.. 
All testaments that be made to the furtherance of the love of our neighbour are good. There be of times churches founded, masses, & great doles to Gods great dishonour: For God is not honoured with such things, but only with that he hath commanded himself. Some think to do an high pleasure unto God if they disheret their children, friends, & kindred among whom afterward there ariseth a great strife. They bequiet their goods to found holidays, trentals, masses of requiem, wherewith they feed the spiritualty. They think to please God with such foundations and make an atonement with such goods as they have skrapen and raked together by wrong, falsed, guile, usury, and such like ways spared them. Where as God hateth in his offering all such robbery. They founded also altars, and monuments and costly graves, to have their names in estimation among the people and to live long in their mouths & be praised for these deeds. To this intent be tabels and such memorials hanged up in every church as a byrders net is spread. O tabel of exchangers cast out of the tempel by Christ. O yeartyde. O Corbam corbam how duly art thou practised yet daily of our scribes & Pharisees, which like painted graves deceive the onwyse and simple: For they say it is offered unto God's honour & service that which is withdrawn from the poor children and heirs. Now brother, is it not time for me to depart? my thinketh I have been long enough here. I must also go yet to the poor house or hospital, for so have I promised.  Lazarus. 
I thank you heartily good brother for your kind vysitinge of me, and lovely teaching me. Come again to see how it is with me at your leisure.  Tobias. 
I will do so. And now I commit you to God, which I pray to be your guide unto the life everlasting. If ye have need of me, send for me, and I will be glad to come unto you.  Lazarus. 
The Lord be blessed and thanked over all forever.  Tobias. 
Fear well good brother.  Lazarus. 
Far well good Toby, God keep us all and be our guide, and counsellor unto life eternal.  Tobyas. 
Amen.  
The end of this treatise.   

¶ The sum, and intent of this treatise:  
NOw hast thou seen good reader the marvelous work of God in his two elects, namely, Tymothe & Toby: which to their power have planted and watered the seed of God's word in their neighbour Lazarus, being at school, wherein is the will of god taught, that is adfliction, sickness, and subjection of the flesh unto the spirit. They now being occasioned by knoledging their duty, to their neighbour endeavour to make him to die in the Lord and make him apt unto the joy everlasting after his trouble. Wherein I pray the to mark the order and way:  
first Tymothe coming the one day & instructing him to take his troublous sickness patiently, in the which admonition he doth truly, and pythfully declare the seven petitions of the Pater noster, reproving by the way his impatiency, mysbeleve, and superstitiousness wherein he was so drowned, that it seemed to have been impossible he should ever been come out of. But the Lord, which killeth & relyveth again, leadeth to hell, & bringeth up again, hath also showed his marvelous power with this sykman, whom he hath called to him by repentance, as he will also do the most sinner, and misdoer of us, if he repent truly.  
Secondarly Tobias coming the second day as his promise was instructeth him how to take his death patiently. And in the mean season expoundeth certain of the artikles of our faith, namely, the power of God in creating all things, the fruit of Christ's suffering, death, resurrection, ascension, of the holy ghost, which be the true church, of communion of saints, of remission of sin, of rising again of the flesh, and of the life eternal or everlasting. And finally he showeth what be our enemies death, sin, and hell, and how we may best withstand them. This with other superstitions and abuses doth he so featly, and scripturly declare and teacheth to eschew as in mine opinion no rabbi, magister noster, or puffet up doctor could do, though he had spent the best part of his life in searching Chryst at Paris. Take therefore this treatise oft in thine hands, look diligently upon it, and use it as it is offered unto thy. I will not busy myself greatly in praising of it, for the common proverb is verified in it, that is: good wine needeth no garland: for if thou read it diligently, and follow it so near as God will lend the grace, than shalt thou receive the profit that is sought both in dyting and translating of it, namely, the health of your soul and hereafter life everlasting, which grant you god the father, & son, & holy ghost. Amen.   

¶ printed in Southwark, By My james Nicolson, for jan Gough Cum Privilegio Regali.