AN HOMILY of saint Ioh Chrysostome upon that saying of saint Paul, brethren, I would not have you ignorant, what is become of those that sleep, to the end ye lament not. etc. with also a discourse upon job, and Abraham, newly made out of Greek into latin by master Cheke, and englished by Tho. Chaloner.  
ANNO. 1544.    

TO THE RIGHT Worshipful master Antony Deny, one of the chief gentlemen of the kings majesties pryvey chamber.  
A SMALL gift agreeth with my small ability but not with the greatness of your deserts, which justly to set forth, I leave to such, as may with greater vessels wade more aptly in so large a sea. Nat that wanting power, I do want of good will also, wherein I dare compare with the formest. It may like you therefore of your singular goodness, which so many have proved, if you like not my deed herein, at lest to allow my intent, which in great things thought it a second praise to will well. Far ye no worse, than your virtue requireth, the favour of men wisheth, and your own dexterite promiseth.  
Your most bounden Tho. Chaloner.   

AN HOMILY OF Chrysostome.  
FOUR days have I spent in expounding unto you the parable of Lazarus, lading forth such treasure, as in that botched body we found hidden, which was neither gold, nor silver, nor jewels, but rather religion constant courage, sufferance, & much patience. Forlike as these sliding & transitory treasures are outwardly covered with brambles, thistles, and rugged heath, and natheless in digging deaper great richesse is discovered: So find we in Lazarus, botches outwardly, but withinwarde, substance beyond estimation, a body diseased, but a noble and lively spirit, in whom that saying of the apostle is fulfilled: how well the utter man is corrupted, so well the inner man is renewid. And truly I might this day also wade in the same parable, confuting such heretics, as reprove the old Testament, with the patriarchs, yea and spare not to whet their tongues against god the maker of all things. But for I would not my words all of one thing, should to much glut you, these disputations refer I to an other season, and now let us see, what we can say in a new matter. Pard ye know, that ever one kind of meat, soon squaymysheth the stomach, whereas change quickeneth a continual appetite. To the end therefore we use the like in our sermon, let us after a long space, look back again upon saint Paul. For as this present day is red unto us very apoyntedly a place of the apostle, and handsomely agreeth that, that now we intent to say, with that we have afore said. Ye have herd then Paul declaring, and saying: Brethren, I would not have you unwitting what is become of those that sleep, least ye-make dole, and mourn, as others do that want hope. That, of Lazarus, was a strong sinew of the gospel, and this now is the voice of th'apostle, but in effect their tunes accord. For as in that parable I treated much of the resurrection, & of the judgement to come: so hath this text brought me back now into the self same argument, because if we dig out well this place of the apostle, we shall not miss of the very same treasure. For then, my hole oration tendid to this effect, that the hearers might be taught, how nothing in this world was to be reputed for goodly, but that rather in our hope we should march on further, having daily before our eyes, the doom of our judge, how redoutable his judgement is, & of what stern gravenes we should find him. And doth not Paul with these words counsel us the like? But hearken ye. Of those that sleep I would not have you ignorant, to th'end ye mourn not as other do, who have no hope: For and if we believe that jesus is dead & uprisen: so those that in jesus do sleep, god shall lead with him. But in chief, this is worth the search to be known. why? when he speaketh of Christ, his departing out of life he calleth death, and where he speaketh of our death, he doth name it a sleep, and not death. For he said not of the dead, what then? of those that sleep, & a little after, so those that in jesus do sleep, not those that in jesus are dead, god shall lead with him. And then again. We that live, that are left till the coming of Christ, shall not prevent them that are on sleep. Nat somuch as here said he, that are dead, but thrice making mention thereof, thrice death he called a sleep. But not so of Christ, as for and if we believe that jesus is dead, he said not is on sleep, but dead, and wherefore calleth he it Christis death, and our sleep? For not rashly & at all adventures, but rather upon some great and deep respect, hath he used this observation of words. So speaking of Christ, he called it his death, to the end the same might be thought a passion in him, and as to us he qualifieth it with the name of sleep, that thereby he might comeforte our sorrow. For the cause whereof proceedeth the resurrection, boldly he called death, but where all is grounded on hope, that nameth he a sleep, seeming with the very word to comfort us, and give us good hope. Inasmuch as he that sleepeth shall rise again, and death is nought else but a long sleep. For do not object me with this, that the dead hear not, speak not, see not, nor feel not, seeing that a sleeping man hath no part of all these. But if algates I must rehearse some wondre, how say you to this? That the soul of him that sleepeth, doth after a manner sleep also, & the dead do wake. But a dead man (sayest thou) putrefieth, and rottith, changed into dust and ashes, what thereof my friend? that maketh the more for us. For in case a landlord, purposing to re-edify an old and ruinous house, should (as he must) first of all transport the tenants some where else, then pluck down the old building, raising it more stately than ever it was, this deed (trow I) in nothing offendeth the tenants, but much more cheereth them, because they regard not somuch the present defacing, as with their mind they comprehend the plat of the house that shallbe, but not as yet, to be viewed at eye: even so doth god after like rate dissolve our bodies, deducting our souls the tenants as out of an house, to th'end the same being once new repaired, he may with greater glory repossess them again therein. Let us not therefore somuch count upon this present, in manner defacing, as on the gorgeousness that our house shallbe of. For admit one had a copper image fordone with long age and rustynes, pard he breaketh it, and in the furnace new meltith it, to make it semelier than ever it was. And as that dissolving in the furnace, is not thutter destruction of th'image, but rather a renewing to the same: So is the dissolution of our bodies not an undoing, but rather a new refreshing. When thou seest therefore this flesh of ours, as in a furnace melting and putrefying, stay not thyself at that sight, but rather have an eye to the mouldwerkes' proportion▪ Neither suffice thyself herewith, but wade on yet further. Inasmuche as an image 〈◊〉 when he casteth a body of brass, he doth not new make it of gold, or everlasting, but brazen as before it was. Whereas god on tother side casting this our mortal and earthly body, restorith it golden, and immortal. For the earth that receiveth our bodies frail, and unpure, rendrith the same again immortal, and right pure. Why should we then somuch behold on the corpse lying speechless, and with eyes closed, as when it riseth again, partaker of the glory passing man's utterance, to be astonied, and wondered at? For thus must we from the present face of things, reduce our understanding to that hope that is coming. Yet some will say, they long, and desire, after the deeds fellowship, and therefore mourn, and lament they. But what is that to purpose? For & if thou shouldest join thy daughter in marriage to some one, who leading her away with him, should go into a far country, living there in great wealth & plenty of all things, this should not (I trow) much grieve thee, in asmuch as that sorrow, which of the length of her absence thou conceivest, through the comine report of her welfare, thou shalt easily passover. And now whereas no man, nor servant is the taker, but god himself, requiring that is his own, thou sobbest & criest out. But seeing I am (sayest thou) I can not 〈…〉 And as for that I 〈…〉 stick with thee. For not thy mourning, but the great excess thereof would I take from the. Inasmuche as to mourn it is a kindly thing for us, being men, but to do the same outrageously, is a very madness, a sign of doting and an womanish tenderness. I admit therefore thou wail, I admit thou weep, but not that thou do stomach at it, or bear it heavily, nay rather give thanks unto god the taker, that so, thou mayst worshipefully set forth thy friend, going out of this life, and yield unto him these honest funerals. For and if thou takest it grievously, thou both violatest the dead, provokest god the taker, yea and hind'rest thine own self. But in giving thanks therefore, so hast thou set him forth, glorified the taker, and done thyself a great good turn. weep therefore: but as the lord did for Lazarus, who thereby prescribed unto us the rule, order, and very terms of bewailing, which in no case we must pass. And so sayeth Paul. Of those that sleep I would not have you ignorant, lest ye should bewail, as others do that want hope.  
Bewail sayeth he: but not as the Greeks do, who deny the resurrection, who despair of the life to come. I am ashamed I promise you, and not meanly I am troubled in my spirit, when I see in the mercatestede these flocks of women without shame, plucking their hears; styfing their arms, scratching their cheeks, yea and doing all this afore the Greeks eyes. What will not they say? what will not they blast of us? These be they that so constantly affirm there shallbe a resurrection of the dead: gay words: but their deeds draw not after that line, with their words they maintain the resurrection, but their doings smell of the desperate. If they firmly trusted on the resurrection, they would not do thus, if they were persuaded, the dead went to a better state, they would not make this dole. These taunts, and worse than these, do the unfaithful cast on us, when they hear us cry out so. Let us be ashamed therefore, and use more modesty, nor slander we not so much thereby, both ourselves, and those that look upon us. For I pray the tell me? why bewailest thou so sore the passer out of this life? Because he was an ill man? In that point (methinks) thou oughtest to render thanks, that all iniquity is now lopped from him. But put case he was good and virtuous, so much the more then shouldest thou rejoice, at his taking away before any wickedness had perverted his good thoughts, and that he is removed to that place where for ever he shall flourish, without so much as never so little suspicion of any turn in things. But he was a young man, glorify thou god therefore, that took him, and so soon hath called him to a better state. Then set case he was old: and for that also yield thou thanks, in glorifying god his caller.  
Be ashamed therefore of thy dolemaking: sithence that the pomp of burying, psalms singing, prayers, assemble of head citizens, gathering together of the brethren, all these things are ordained, not that thou shouldest lament, or be repining, but to th'end thou give thanks to god the taker. For like as every man contendeth to set fourth & speak well by such, as are called to some great office or dignity, so of the saints that deceas, (as who sayeth) called to a greater promotion, we all should speak honourably, sithence that death is restfulness, the dispache of all thought and cares pertaining to this life. When thou seest therefore any of thy near friends shaking hands with this world, do not take it grudgingly, but rather when the sorrow stingith thee, call thy wits together, search thine own conscience, consider how within short space after the same end abideth the also. Attempre thyself, and by the others death take warning. Cut away all differing of amendment, call thy dediss to account, and make the best change thou canst. The Ethnic and unfaithful beholdeth the heaven, & worshippith the heaven, taking the same for god. He seeth the earth and worshippeth it, & gapith after things mortal. But we on tother part behold the heaven, and praise the maker of the heaven, inasmuch as we take the same not as god, but for the work of god. I see the work of this whole world, whereby as by the hand I am led unto the creator thereof. The unfaithful seeth riches, & fixeth his mind thereon, & is ravished therewith: I like wise see riches, and despise it. He feelith poverty, and whyneth thereat: I feel the like, and rejoice thereat. For otherwise be hold I things than he doth. And even so on death. He saith a corpse, and taketh it for a corpse: I see a corpse, and repute this part of death none other but for a sleep.  
And as in writing it comes to pass, that where as with eyes, aswell the cunning, as unconning do poor on the letters, Yet not for that with like understanding. For thunconning do take those for bare letters only which they look on, whereas the cunning with great subtlety pike out the meaning under hidden: So in the things self, with the self same eyes behold we all, on mortal things, but not with the like understanding. Shall we therefore in this opinion of death agree with the ethnics? we (I say) who in all other things do disagree from them? Think we once, to whom the dead is gone, and receive we consolation, king he is with Petre, Paul, and the hole company of saints.  
Think, how he shall rise again, and that with far more glory, and reputation. Think, how that to mourn, and lament, other else thy tears, may nought avail thee, but in fine make rebound to thine own disadvantage. Think, if thou dost thus, whose example thou followest, and in any ways eschonne the company of sin. For here in, whom folowiste thou? or whom dost thou countrefaite? but the infidels, and those that have no hope? Like as Paul saith: lest ye mourn as the rest do, that have no hope. And mark ye well, how warily the apostle speaketh: for he said not hope of the resurrection, but platly, those that have no hope. For who so looketh not after the judgement day, hath no manner hope, not only of god's foresight in things, but not so much as of gods righteousness, according as he overue with all the same. He that hath no sight in this, nor iugith not this is so, is bruiter than any beast, and putteth all laws, judgements, good constitutions, and for short, all goodness out of his own mind. For who so looketh not to render any count of his doings, slieth from all virtue, and cleaveth to all naughtiness.  
We then considering all this, and counting the Greeks custom, which we follow in making dole, to be a very madness & amazing of the mind. Eschonne we (I say) this usage with them. For to none other intent doth Paul so often make mention of them, but that remembering what disworship we incur thereby, we should refrain customing with them, and rather make return to our own noblesse.  
And that not here only, but often, and continually doth Paul so. For when he would have us leave our sins, then maketh he demonstration, what manner men through our sins we are coupled with, to th'end we should mislike, and be offended with the manners of the person, & shone his company. Further writing to the Thessaloniens, thus saith he: Let each of you possess his own body in all holiness and honour, not in sustaining of disworship, as the Gentiles, who know not god. And again, not as tother Gentiles, who walk in the vanity of their hearts. So also in this place. brethren, I would not have you ignorant what is become of them that sleep, lest ye mourn as others do who want hope. For not the nature of the thing, but the purpose of our mind, not the death of the passer hence, but the weak spirit of the bewailer is that, that troublith us. For as for the believing man, no present displeasures can displease him, but rather before that 〈…〉 prepared for him, is 〈…〉 in this present 〈…〉 odds betwixt him and the unfaithful. No small vantage then receive we through christian religion, unless we repute not continual quietness of mind, and ever a like gladness, to be the greatest fruit we may here gather. Therefore saith Paul. joy ye ever in the lord, again (I say) rejoice ye. For asmuch as before the resurrection day, we are privileged in the mean space, in that we fall not into these daily troubles of our life, but rather through hope of the life to come, even here receive we great comfort, and consolation. Moreover as we make game on both sides, so on both sides is the unfaithful at after deal, 〈…〉 throughthe punishment remaining him for not trusting in the resurrection, the other, because every small mishap here, discourageth him, who looketh after no manner wealth in that other world to come. And therefore not only for the resurrections sake, ought god to be thanked, but also for that hope of the resurrection, able to comfort our souls in perplexity, and encourage us aswell in other things, as it doth in this, that we shall rise again, and be with god. For and if we needs must lament, and mourn: those that live in sin, not those that deceas with virtue, should we 〈…〉 weep for. And so did 〈…〉 For writing to the Cori 〈◊〉 〈◊〉 thus saith he. Lest at my coming to you, god humble me so much, that I must be feign to bewail many of you, not as dead, but that have sinned, and repent not of the excess and uncleanness they have committed. Bewail the dead, for he wantith his senses, bewail a fool, for he wantith wit. Meanly bewail the dead, for he is but at rest, but a fool's life is worse than his death. That and if algates we must be moon him that is deprived of life, then much more him, that is void of rightwiseness, and hath miss of this gift of hope sent to us from above.  
Such men therefore let us bemoan, for this mourning we do 〈…〉 inasmuch as in bemoaning them, oft times we do reform them. Where as to bemoan the dead is both fond, and improfitable. And so let us not abrogat this custom of dole making, but then let our dole be for sins sake only. For afore poverty, sickness, untimely death, beguiling, or slander, all these with like discommodities appertaining to us we ought to bear out with a right good heart, because these evils, in case we be patiented, may be occasion of a greater crown & glory. But how may it be (sayest thou) that a man mourn not? To this I are the contrary. How may it be, that a man endued with reason contemplation & hope of things to come, should m 〈…〉 But who is he (sayest thou) that in this confusion, and change of things, may not somewhat be moved? Many (I say) both in ours, and in our elders days.  
For job, when the hole number of his children perished, hearken ye what he sayeth. God gave me them, God hath berevid me them, as pleaseth god, so is it done. These words ar meruailous to be rehearsed only, but if thou searchest them narolier, than wilt thou more marvel. For thus must thou make thy discourse: How the devil his persecutor took away not half his children, and left the other half, neither that he took the more numbered, & spared the less, but that he sweped away all the fruit, and yet the tree he overturned not, he raised all the surges of the sea, and yet the ship he drowned not, he gave the assault to the uttremoste, and yet the strong tower wan he not. So job abode all his brunts, and remained in one unstyrred. Many darts were lanced at him, which he shrunk not for: nay rather they were lanced, & he was not wounded. Imagine we (I pray you) what a thing it was for job, to see so many of his children all at once perishing. Yea, and trow ye not, it was a sufficient corrosive to his heart, to have them all taken from him? all (I say) together, at one time, in one day, of like flower of age, of much hope and towardness in such sort to finish their years? after so many wrekes, and scourges, this last to make up his mouth? specially he being so loving a father, and his children such as deserved no less? For where as one loseth by death his unthrifty children, well may it cause him to regret a little, not that the anguish so hotly scaldith him, chief because the ungratiousenes of such as deceas, may well be in cause, why that sorrow settithe not her teeth so sharply in us. But if their goodness he commendable, then thrilleth the that deep wound with continual remembrance, and the incurable evil breadeth two manner thorns in thy heart. That one is the remorse of nature and kind, which we that live have, the other is the virtue the deceased person was of.  
Then, that Job'S children were of much towardness, may be gathered by this, in that their father took much care about their bringing up, and made oft sacrifice for them, having doubt at least upon their hidden sins. For nothing was dearer to him, neither more tendid on, than his children's bringing up, an evident argument not only of their good demeanour, but also of his fatherly affection.  
Inasmuche therefore as job was a father, yea and so tender a father, as not only expressed his natural love, but also the fear he took for them, besides that they that died, were of such an approved honesty, trebly were those pangs of sorrows leveled at him. Which in case they had been put to one by one, so might the pecemealeshype have given place to some manner consolation, as when the presence of the survivours, covereth the sorrow conceived for the dead. But where as the hole flock decayeth, whom can he sustain to look upon? that before was father to so many children, and now hath not so much as one left him. And here now I might bring in his fift sword of sorrow, in that they all at ones so suddenly were berevid of their life. For and if their death had vetid within space of four or .v. days, so might his wives, and at his neighbours have borne him feleship in lamenting with him, that in so short space, and so unlokid for, so goodly a meinie was quite fordone. But much more cause of sorrow had job, who not in three, in two, or in one day, but in a moment was evenly deprived of them al. For a mishap long looked for, albeit it touchith a man to the quick, Yet for that the evil coming is foreseen, it is wont to be more tolerable. but when the same chanceth both at ones, and at unwares, then is it intolerable. When so ever then a thing is grievous of itself, and thereto doth oppress one beyond his expectation, that is surely a great enforcement of his sorrow. Now therefore repute with thyself how intolerable Job'S sorrow was, and how it passed the common grief felt in like passions. But wilt thou hear now the sixth throw of job? he lost all his children in the flower of their youth, and pardie ye wot how sore men's deaths afore their time of ripeness, are wont not only to trouble their friends, but also in sundry means to trouble them. than this of Job'S children was not only an unripe death, but thereto, a violent death, which violentnes may be taken for his seventh calamity for he saw them not yielding their ghosts and last breathes in their bodies, but they were all oppressed with the ruin of the house where they banqueted. Now put case some one as he digged amongs those ruins, should pluck out now a stone, & then a limb of some one of them, perchance one hand holding the cup, on other in the platter, with all the shape of the body quashed asunder, the nose frushed down, the head crazed, the eyes quisted out, the brain disparcled, and the hole proportion of the body with the diversnes of the bruises so disfigured, that the poor father might uneaths discern the desired sight of one of his children from an other. At the rehearsal only of this tragedy, year moved to compassion and tears. What think you then by him that saw this gear? For seeing we now so long time sins, can not so much as hear with out tears, so miserable a chance as this was, yea, and that nothing ꝑtaining unto us: What manner a man, and of how stony an heart was job, (trow ye) who seeing all this with his eyes, not in an other man's adversity, but in his own, could so refrain, and mortify his courage? For he neither repined thereat, no not somuch as one's openid he his mouth in grudge. As what meaneth this? is this the recompense of my meekness? to this therefore hath my house stood open to all strange gests, that I should see the grave of my children? have I therefore upon those extendid all gentleness, that these should suffer this death?  
None of all these muttringis uttered he, no not somuch as one's thought them, but after a long debating with himself took he all in good wourth. For like as a cunning founder, when he casteth an image of gold, doth proportion and make feet the mould with all diligence, so he with proportioning and feting, brought his courage to a good point. And as a painful husbandman, waiteth, bindeth, and hedgith in, the graffs of palm and Olivertrees, likewise job ceased not with all his study to bring up each of their souls as a fruitful olive tree, to a greater increase of virtue.  
And having all done, when the storming of the wicked spirit, had disturbed, and beaten them to the ground, with a miserable end of their lives lotted unto them, yet used he no kind of blasphemy, but thanking god of all, gave so the devil a clap at the advantage. But now if thou wilt say, that his sorrow for loss of many children, is not to be compared to his, that had, and lost his only child, thou speakest well, and I will well so be it. For not even, but much greater was Job'S sorrow. For who can guess the benefit rising to the father of many children? and perconsequent, the wound received in many bodies, must needs engender a more manifest calamity, and sharper heaviness. But now, if thou desirest an example of him, who having but one only son, showed nevertheless as great as job, or rather greater constancy. Then look thou on the Patriarch Abraham, who in deed saw not his son Isaac die, but was commanded (which thing was far more piteous, and miserable) was commanded I say with his own hands to kill him, & yet this bidding he withstood not, neither took it heavily, nor used none of all these words. To this then hast thou made me a father, that I should be mine own child's queller? better had it been not to have given him unto me, then in this wise to redemaund him. But if thou wilt needs have him, to what purpose I beseech the wilt thou have him slain of me, and my hand to be his bludsheder? was it not thy promise, how in this boy my seed should store all the world? and what fruit givest thou me, when thou pluckest up the roots? how assurest me thou of nephieus, and commandest my only son to be slain? who ever saw the like, who did the like? I am beguiled, I am betrayed. Abraham truly againsaide not gods commandment, nor stood not in terms of why, and wherefore, with him, but when he had ones herd. Take thy dear and well-beloved son Isaac, & make of him sacrifice to me, upon such an hill as I shall appoint thee, with as good a will he went about it, as if more had been commanded him, he would have done his uttermost, for he both kept this secret from his wife, and from his servants, commanding them to tarry at the foot of the hill, and taking with him only Isaac for his oblation went up, not with a faint heart, but gladsomely about the execution of god's commandment. Think therefore how hard a case this was, when no man being by, he did question (perchance) with his son apart, which might make his heart the rather fowndre into pity, and a more vehement heat of love, not in one or two days, but in many days to be quickenid in him, inasmuch as to have dispached gods bidding out of hand, was sure a very great and hard enterprise, but not of such mastery, as by respite of so many days to have his mind tempted, specially being beseagid with so great a love, as he bare towards Isaac. For therefore did god appoint him a place of further distance, where he should do his oblation, to the end the wrestler's styfnes might be the better assayed. And in deed a stiff wrestler was Abraham, with no man, but with the very law of nature. For what eloquens is lively enough to set afore our eyes his stout heart? He led away his son, he bound him, laid him on the heap of wood, drew his sword, was ready to strike him. I can not tell I, how, nor by what means to describe all this.  
He only knew it, who took upon him to do it. For no painted words may sufficiently set out colours in this behalf.  
For how was not his hand astonished? How did not the force of his sinews weaken? How could not the desirable presence of his dear child, edge him to compassion? And then again, that, that Isaac did, how wonderus was it? For as Abraham obeyed god: so obeyed he his father, & as when god bad Abraham slay him, he axed not after the cause wherefore: likewise Isaac, his father constraining him, and offering him upon the altar, inquired not of him why he did it, but was subject to his will and pleasure. Here now may we see the father, a sacrifice of his son, & a sacrifice yelden up without bloodshedding, a burnt offering without fire, for a figure of the death and resurrection. He slew his son and not slew his son, not with his hand, but with his intention he slew him. And god commanded thus much, not for effusion of bloods sake, but to manifest unto us the obedience of Abraham, and that his promptenes might over all be notified, to our teaching and instruction. How that gods commandements ought to be preferred not only before our children, the law of nature, & briefly all other things, but even our very own lives. And therefore came he down to let Abraham's hand, having Isaac as a living witness of this act. What forgiveness then shalt thou obtain? or what excuse can thou bring? seeing such a man as Abraham was, with so good an heart to have bowed himself, and in all points to have given place to god, and thou in this small case wilt not take it well, but stubbornly?  
For neither allege thou thy mourning, nor yet the greatness of thy calamity, but rather think how Abraham was stronger, than so exceeding great, and far passing a sorrow. For it was enough, that gods commandment, had some thing troubled, and cast his mind into perplexity, together with this, that god had assayed his faith in other proofs aforetimes. Fo. who, except Abraham self would not have reputed gods promise, as touching the multitude of his generation, & nephieus, to have been but deceit, and trumpery? And yet this natwithstanding, we ought to have Job'S patience, and his wonderful moderation, in great price, namely his overturn, and fall, being so piteous as it was, in that a man of that excellent virtue, after so many alms deeds, and so great hospitality kept, when he neither had provoked gods wrath upon himself, nor on his children, should with his eyes behold so miserable a misfortune, so strange, and so unlooked for, yea and such as in long time falleth not upon the wickedest men that be. Nor for all this did he not, as commonly men wont to do, neither judged virtue unavailable, ne yet reputed his former life well led, to have been spent in vain. Each of these therefore, we must not praise only, but follow also, and do after their virtue. But some will say, nay: they were men that passed. Ye truly: they passed, and were marvelous men. natheless at our hands is required a greater religion, then at theirs was, who followed but the old form of living only. For unless your justice be far more abundant, then that of the Scribes, and Pharisees, ye shall not enter into the kingdom of heaven.  
Therefore in any wise use we moderation, and calling to our mind, these, and those things, which of the general resurrection, & of these holy men have been repetid, let us ever calm our minds, not only when cause of mourning is obiectid unto us, but also when wear free from any manner sorrow. For to the same purpose I at this present, what time none (as I think) is in sorrow, have yet grounded my theme thereupon, that when we have just cause of dole, yet being armed with remembrance hereof, we may receive comefort accordingly. That like as soldiers in time of peace, do practise feats of war, that when war is once proclaimed, and the time requireth expertness, they may then at need show forth their cunning, learned in time of rest. So likewise, prepare we both our weapons, and medicines, all being yet quiet, that if at any time these great troubles, miseries, or sorrows do assault us. We on the other side being well armed, & strongly defensed, against all the devils brunts, may with much mastery repulse them back, & shield ourselves, with godis word, right reason, and example taking at the good.  
For in so doing, we may lead this life in much tranquillity of mind, and afterwards be partners of heavens kingdom, with CHRIST JESUS, unto whom with the father, and the holy ghost, be all honour and empery, world without end.  
AMEN.   

LONDINI in officina Thomae Bertheleti regij impressoris typ●s excusum. Anno. M. D.XIIIII. vicesimo nono die mensis Martij.  
Cum privilegio ad impr. ●mendum solum.