¶ A most fruitful/ piththye and learned treatise, how a Christian man ought to behave himself in the danger of death: and how they are to be relieved and comforted, whose dear friends are departed out of this world, most necessary for this our unfortunate age and sorrowful days. john. 6. Verily verily, I say unto you, he, that believeth in me, hath everlasting life. Unto all those/ that unfeignedly desire to live under the fear of god, and with patience abide the coming of our lord and saviour jesus christ, thorough the working of the holy ghost, grace and peace be multiplied. THough all kinds of beasts have some things comen one with another, as in that they see, hear, feel desire, move from one place to another: yet hath every beast also his own special property, as the bird hath another nature than the fish, the lion another disposition than the wolf. Even so in other my books, heretofore by me published, I have set forth a general comfort concerning trouble, sickness, poverty, displeasure, dearth, war, imprisonment & death, under the which I have comprehended all the cross and affliction of man. Nevertheless, every mischance or adversity hath also his own special consideration. And forasmuch as among terrible things upon earth, death is esteemed the most cruel of all, and it can yet with no wisdom of man be ryghtfullye judged, how it goeth with a Christian in and after death: Therefore the greatest necessity requireth, that we Christians be diligently instructed, by the infallible word of god, in especial touching the end and conclusion of our life. For when the last hour draweth nigh, which we every day (yea every twinkling of an eye) look for: whether the soul, after it be departed, do live: whether the corrupted body shall rise again: whether eternal joy and salvation be at hand, and which way conducteth and leadeth to salvation, thereof hath the most subtile worldly wise man, by his own natural reason, no knowledge at all, Plato, Aristotel, Cicero the greatest learned and wisest, write of these high weighty matters, very childishly and folyshli: and as for consolation that they give, it is in no sort nor wise to be compared unto the holy divine scripture which only ministereth the true Christian comfort in life and death. And though every man ought daily to consider his end, and at all times to make himself ready for death, saying tha● he knoweth not how, where, and when god shall lay his hand upon him: Yet nevertheless at this present time we have more occasions to talk and treat thereof, now that almighty god doth with divers and sundry plagues, more grievously than here tofore visit our unrepentant life, for that he all this while hath perceived in us but little amendment: neither need we to think, that these, the reign, and other plagues shall overleap us. Considering now that I (though unworthy and unmeet) was called by authority, but specially of god, to teach, to exhort and to comfort: I have, with great labour out of the holy Scripture, and out of old and new authors collected, how a man should prepare himself unto death, how he is to be used that lieth a dying, & how they ought to be comforted, whose dear fredes are departed. Which things, as they be orderly set in this book (right dearly beloved and loving reader) I do present, dedicate and offer unto the. And though I can consider, that this little book is to small and slender a gift, because of my person: yet is it neither little nor to be despised, for the fountains sake that it floweth out of, and by reason of them matter, whereof it is written. For herein, out of the unchangeable word of god, are noted the head articles of our last conflict and battle, whereupon dependeth either eternal victory, honour and joy, or else everlasting loss and endless pain, of the which things we can never think, talk nor treat sufficiently. Wherefore, whereas this little book goeth forth unto thy use, that art an unfeigned Christian, and to the comfort of all such as are afraid of death: I pray thee (for Christ'S sake) not only to accept it as the testimony of a willing and loving mind toward thee, but also to have still an earnest desire to that, that it hath pleased god by me at this time to communicate unto thee: that with thy thankfulness thou mayest move other to the life that can do better, and by thy profit stir the harvest lord to send more harvest men into his harvest. Which he cannot but do, outcept he could deny himself, that came into the world, neither to put out the flax that smoketh, nor to break the read that is but bruised, but to open to them that knock to him. ¶ Love god. leave vanity. and live in christ. Vale et ●i●e●● cum fortuna. ¶ The contents of the first book ☞ The first Chapter containeth: ☞ What death is. folio. 1 ☞ The .2. Chapter. ☞ That the time of death is uncertain. folio. 6 ☞ The .3. Chapter. ☞ That it is god, which hath laid the burden of death upon us. folio. 7 ☞ The 4. Chapter. ☞ That god sendeth death because of sin. folio. 9 ☞ The .5. Chapter. ☞ That god turneth death unto good. folio. 12 ☞ The .6. Chapter. ☞ That death in itself is grievous to the body and soul. fo. 13 ☞ The .7. Chapter. ☞ That we all commonly are afraid of death. folio. 22 ☞ The .8. Chapter. ☞ A commodity of death, when it delivereth us from this short transitory time. folio. 26 ☞ The .9. Chapter. ☞ Another commodity, when death delivereth us from this miserable time. folio. 29 ☞ The .10. Chapter. ☞ Witness, that this life is miserable. folio. 37 ☞ The .11. Chapter. ☞ That the consideration of death afore hand, is profitable to all virtues. folio. 40 ☞ The .12. Chapter. ☞ In death we learn the right knowledge of ourselves and of god also, and are occasioned to give over ourselves unto god. folio. 43 ☞ The .13. Chapter. ☞ That the dead ceaseth from sin. folio. 45 ☞ The .14. Chapter. ☞ That the dead is delivered from this vicious world: having not only this advantage, that be sinneth no more, but also is discharged from others sins. folio. 48 ☞ The .15. Chapter. ☞ That the dead obtaineth salvation. folio. 50 ☞ The .16. Chapter. ☞ Similitudes, that death is wholesome. folio. 52 ☞ The .17. Chapter. ☞ Witness, that death is wholesome. folio. 59 ☞ The .18. Chapter. ☞ That death can not be avoided. Item of companions of them that die. folio. 62 ☞ The .19. Chapter. ☞ Of natural help, in danger of death. folio. 66 ☞ The .20. Chapter. ☞ That God is able and will help for Christ'S sake. foli. 68 ☞ The .21. Chapter. ☞ That god hath promised his help and comfort. folio. 79. ☞ The .22. Chapter. ☞ God setteth to his own helping hand, in such wise, and at such time, as is best of all. fo. 84 ☞ The .23. Chapter. ☞ Examples of gods help. folio. 88 ☞ The .24. Chapter. ☞ That it is necessari to prepare for this journey. folio. 90 ☞ The .25. Chapter. ☞ Provision concerning temporal goods, children and friends, which must be left behind. folio. 92 ☞ The .26. Chapter. ☞ Preparation concerning ghostly matters: with what cogitaciō● the mind ought most to be exercised. folio. 97 ☞ The .27. Chapter. ☞ Of repentance and sorrow for sin. folio. 102 ☞ The .28. Chapter. ☞ Of true faith. folio. 103 ☞ The: 29. Chapter. ☞ Of hope. folio. 116 ☞ The .30. Chapter. ☞ Of the sacraments. fol. 117 ☞ The .31. Chapter. ☞ Of prayer. folio. 120 ☞ The .32. Chapter. ☞ The form of prayer. fo. 124 ☞ The .33. Chapter. ☞ A form of praise and thankesgeving. folio. 130 ☞ The .34. Chapter. ☞ That the prayer is hard. fol. 133 ☞ The .35. Chapter. ☞ That the word of god is to be practised and used. fol. 134. ☞ The .36. Chapter. ☞ Amendment of life necessary. foli. 136 ☞ The .37. Chapter. ¶ Exhortation unto patience. folio. 139 ☞ The .38. Chapter. * The original and fruit of patience. folio. 145 * The .39. Chapter. * That a man, while he is yet in health, aught to prepare himself afore hand. folio. 147 * The .40. Chapter. * That the foresaid things ought by time, and in due season to be taken in hand. fol. 155 ¶ The contents of the second book. * The .1. Chapter. * How the sick ought to be spoken unto, if need shall require. folio. 164 * The .2. Chapter. * Of the burial, and what is to be done towards those, that are departed hence. folio. 180 ¶ The contents of the third book. * The .1. Chapter. * How they ought to be comforted, whose dear friends are dead. foli. 186. * The .2. Chapter. * That unto such, as die, it is profitable to departed out of this life. foli. 195 * The .3. Chapter. * What profit the death of friends bringeth to such, as are left behind alive. foli. 204 * The .4. Chapter. * Companions that suffer like heaviness of heart. folio. 212 * The .5. Chapter. * Thorough god's help, all heart sorrows are eased. fol. 214 * The .6. Chapter. * We must furnish ourselves with prayer and patience. folio. 217 * The .7. Chapter. * Ensamples of patience in like case. folio. 222. The .8. Chapter. * The commodity of patience. folio. 228 The .9. Chapter. We ought so to love our children and friends, that we may forsake them. folio. 231 The .10. Chapter. * Of the death of young persons in especial. folio. 234 * The .11. Chapter. * Of the death of the aged. fo. 24● * The .12. Chapter. * Of strange death. fo. 244 The first book of death. declaring what death is. ¶ The i Chapter HOly scripture maketh mention of four manner of deaths and lives. 1. The first is called a natural life, so long as the soul remaineth with the body upon earth. The natural death is it that separateth the soul from the body. 2. The second is a spiritual unhappy death here in time of life, when the grace of God, for our wickedness sake, is departed from us: by means whereof, we were deed from the Lord our God, and from all goodness, although as yet we have the life natural. Contrary unto this, there is a ghostly, blessed life, when we thorough the grace of the Lord our God, live unto him, and to all goodness. Ephe. 2. Hereof writeth Paul, after this manner: God which is rich in mercy, thorough his great love wherewith he loved us, even when we were dead in sins, hath quickened us together in Christ. 3. The third is a ghostly, blessed death here in time, when the flesh, being ever the longer the more separated from the spirit, dieth away from his own wicked nature. Contrari hereunto, is there a gostli, unhappy life, when the flesh with his wicked disposition, continually breaketh forth and liveth in all wilfulness. Against this, doth Paul exhort us, saying: Collossians: mortify therefore your members which are upon earth: fornication, uncleanness, unnatural lust, evil concupiscence covetousness: etc. 4. The fourth, that the scripture maketh mention of, is an everlasting life & an everlasting death: Not that the body & soul of man, shall after this time lose their substance, and be utterly no more. For we believe undoubtedly, that our soul is immortal, and that even this present body shall arise again. But forasmuch as we ourselves grant, that life is sweet, & death a bitter herb, this word (life) by a figurative speech is used for mirth and joy. This word (death) for heaviness and sorrow. Therefore eternal life, is called eternal joy: and eternal death eternal damnation. Of these manifold deaths, have we commonly a perverse judgement. We abhor the death of the body and haste on a pace to the unhappy gostli death, which yet in itself, is a thousand times more terrible than any death corporal. For when a man delighteth in his own wickedness, though as yet he live upon the earth, he is nevertheless dead before god, and the soul must continue still damned for evermore. In this book, my handling is of natural death, which before our eyes, seemeth to be an utter destruction, and that there is no remedy with the dead (even as when a dog or horse dieth) and that god hath nomor respect unto them: Yea the world swimmeth full of such ungodly people as have none other meaning. Else doubtless would they behave themselves otherwise towards god. Death vereli is not a destruction of man, but a deliverance of body & soul. Where as the soul being of itself immortal, doth either out of the mouth ascend up into heaven, or else from the mouth descendeth into the pit of hell: The body, losing his substance till domes day, shall then, by the power of god, be raised from death, and joined again to the soul: that afterward the whole man with body and soul, may eternally inherit either salvation, or else damnation. ¶ That the time of death is uncertain. The .2. Chapter. THe body of man is a very frail thing. Sickness may consume it: wild beasts may devour it: the fire may burn it: the water may drown it: the air may infect it: a snare may choke it: the pricking of a pin may destroy it. Therefore when his temporal life shall end, he can not tell. The principal cause, why we know not the time of death, is even the grace of god: to the intent that we by no occasion, should linger the amendment of our lives until age: but always fear god, Luke. 12. as though we should die to morrow. But assoon as the hour cometh, no man shall overleap it. Hereof speaketh job, job. 14. when he sayeth, that god hath appointed unto man his bonds, which he cannot go beyond. ¶ That it is God which hath laid the burden of death upon us. The .3. Chapter. IT becometh all Christians not only to suffer, but also to commend and praise, the will of the heavenly Lord & king. Now is it his will, that we die. For if the sparrows, whereof two are bought for a farthing fall not on the ground without god the father, much less, we men (whom God himself esteemeth to be of more value than many sparrows, yea for whose sakes other things were created) do fall to the ground thorough death, without the will of god. Like as the soldier tarrieth in the place, wherein he is appointed of the chef captain to fight against the enemies, & if he call him from thence, he willingly obeyeth: Even so hath the heavenly captain set us upon earth, Ephesi. 6. where we have to fight, not with flesh and blood, but with wicked sprites. Therefore if he give us leave, and call us from hence, we ought by reason to obey him. Like as one should not withdraw himself from paying what he oweth but gentle to restore the money: So hath God lent us this life, and not promised that we may alway enjoy it. Therefore is death describe 〈◊〉 be, the payment of natural debt. ¶ That God sendeth death because of sin. The .4. Chapter. According hereunto, ponder thou the just judgement of god: For out of the third Chapter of the first book of Moses, it is evidently perceived, that death is a penalty deserved, laid upon us all for the punishment of sin. As the little worm that groweth out of the tree, gnaweth and consumeth the tree, of whom it hath his beginning: So death groweth, waxeth out of sin, and sin with the body it consumeth And specially that venomous sickness which they call the pestilence is sent of God as a scourge for the punishment of our naughtiness. Hereof speaketh the word of god in the fifth book of Moses, after this manner: Deut. 28. If thou wilt not hearken unto the voice of the Lord thy god, to keep and to do all his commandments and ordinances, which I command thee this day: then shall all these curses come upon thee and overtake thee: The Lord shall make the pestilence to cleave unto thee, until he have consumed thee from the land, whether thou goest to enjoy it. The lord shall smite the with swelling, with fevers, heat, burning, wethering, with smiting and blasting. And they shall follow thee, till thou perish. Yet among the most gracious chastenings, is the pestilence reckoned of the holy Prophet and king David; ●. Reg. 14. c. who (after that he of a pride, 1. Par. 22. ●. had caused the people to be numbered) when the election was given him, whether he would rather have seven years dearth, three months overthrow in war, or three days pestilence in the land, made this answer, I am in a marvelous straight. But let me fall I pray thee, into the hands of the lord, for much is his mercy: and let me not fall in to the hands of men. 2. reg. 24. 1. Para. 22. Then sent the lord a pestilence into Israel that there died of them .70000 men. Wherefore if god overtake thee with this horrible disease, be not thou angry with Saturnus and Mars, nor with the corrupt air and other means, appointed of god: but be displeased with thine own sinful life. And when any fearful image of death cometh before thee, remember that thou with thy sins, haste deserved much more horrible things, which god nevertheless hath not sent unto thee. ¶ That God turneth death unto good. The .5. Chapter. Although thou haste deserved an hundredth thousand greater plagues, yet shalt thou comfort thyself before hand, after this manner: A father doth his children good, and not evil. Now is my believe in god, as in mi gracious father thorough jesus christ and sure I am, that christ upon the Cross, hath made a perfect payment for all my sins, and with his death hath taken away the strength of my death: Yea for me hath he deserved and brought to pass, eternal life. Wherefore though death, in the sight of mine eyes, and of natural reason be bitter and heavy: Yet by means of the passion and death of jesus Christ, it is not evil, or hurtful: but a benefit, a profitable and wholesome thing: even an entrance to ever lasting joy. That death in itself is grievous to the body and soul. The .6. Chapter. WHat grief and hurt, death doth bring with it, I will now declare: To the intent that when we have considered the same before trouble come, we may in our distress, be the less afraid, holding against it, the great commodities of death, that christ hath obtained for all faithful. It grieveth a man at his death to leave the pleasant beholding of heaven and earth, his own young body and cheerful stomach his wife and children, house & land, fields and meadows, silver and gold, honour and authority, good friends and old companions, his minstrelsy, pastime, joy and pleasure, that he hath had upon earth. afterward, when death knocketh at the door, then beginneth the greatest trouble to work. When the diseases be fallen upon the body of man in greater number, they are against all the members in the whole body, breaking in by heaps with notable griefs so that the pour of the body is weakened, the mind cumbered, the remembrance astonished, reason blinded, sleep hindered, the senses all to broken. By means whereof, the eyes are darkened, the face is pale, the feet are cold the hands black, the members out of course, the brow hardened the chin falleth down, the breath minisheth, the deadly sweat breaketh out: Yea the whole man is taken in, and disturbed, in such sort, that he is now past minding of any other thing. Death also is so much the more bitter and terrible, because that the feeble discomforted nature, doth print the horrible image of death, to deep in itself, and feareth it to sore. And hereunto is the devil likewise busi, to set before us a more terrible evil death, than ever we saw, heard or read of: To the intent that we being oppressed with such imaginations or thoughts should fly and hat● death, and be driven to the love and carefulness of this life, forgetting the goodness of god, and to be found disobedient at our last end. Moreover, whoso of himself is not thoroughly assured, & knoweth yet sin by himself, he is not astonished for naught, for asmuch as sin carrieth with it the wrath of god and eternal damnation. Now, not only the evil, but also the good, have grievous and manifold sins (yea moo than they themselves can think upon) with the which, in dangers of body and life, their mind is oppressed, as it were with a violente water that fiercely rageth and gusheth out: yea even the same praise worthy and commendable thing which the godly have practised alreadi, that do they yet perceive, not to be perfect, but mixed with uncleanness. Hereof speaketh Isaiah in this wise: Esa. 64. we offend & have been ever in sin, and there is not one whole. We are all as an unclean thing, & all our righteousnesses, are as a cloth stained with the flowers of a woman. david prayed: Psal. 143. Lord enter not into judgement with thy servant, for in thy sight shall no man living be justified. Gregory writeth: woe unto the commendable life of men, if it be led without mercy. Item the apostle Peter giveth warning: your adversary the devil goeth about, as aroring lain, seeking whom he may devour. If one that is about to shoot a gone, be unsteady at the letting of it go, he misseth all together, and all that he prepared for it afore, is in vain: Even so at the end of this life, are the devils most busy, to turn us from the right mark, that our former travail and labour may be lost, forasmuch as they know that there remaineth but a very small time of life. So that if the soul escape them now, they shall afterward go without it for evermore. Even as mighty enemies do besiege and lay assault to a city: So the devils compass the soul of man with violence and subtlety, to take possession of the poor soul, to apprehend it and bring it to hell. When we are yet in prosperity, the devils would have us to make but a small matter of it, as though we were in no danger to godward, albeit we blaspheme, be drunken and commit whoredom, break wedlock etc. But in the danger of death they bring forth those wicked sins in most terrible wise, putting us in mind of the wrath of God, how he in times passed here and there did punish and destroy wicked doers: to the intent that our souls might be hindered, snared, shut up, bound and kept in prison, from repentance and faith, and never to perceive any way how to escape, & to be delivered: And by reason thereof wholly to despair, and to become the devils portion. Furthermore, good friends & companions are loath to depart a sunder, specially such as are new knit and bound together one to another, as two married persons. Now is the body and soul nearest of all bound and coupled one to the other: but in the distress of death, the pain is so great, that it breaketh this unity, and parteth the soul from the body: for the which cause a man at his death doth naturally sigh in himself. Good companions upon earth, though they depart one from another, have an hope to come together again: But when the soul ones departeth from the body, it hath no power to return again to the body here in this time. job. 14. Whereof job giveth two similitudes: A tree if it be cut down, there is some hope yet, that it will bud and shoot forth the branches again. Likewise the floods when they be dried up, and the rivers when they be empty, are filled again thorough the flowing waters of the sea. But when man sleepeth, he riseth not again until the heaven perish. This understand, that after the comen course, one cometh not again in this present life: one cannot die twice, and after death cannot a man accomplish any more, that he neglected afore time. How goeth it now both with the body and soul after death? Assoon as the soul from the body is departed, the body is spoiled of all his powers, beauty & senses, and become a miserable thing to look upon. augustine sayeth: a man that in his life time was exceeding beautiful & pleasant to embrace, is in death, a terrible thing to behold. How nobly and preciously so ever a man hath lived upon earth, his body yet beginneth to corrupt and stink, and becometh worms meat: by means whereof, the world is of this opinion, that the body cometh utterly to nought for ever. The world also knoweth nothing concerning the immortality of the soul: & they which already believe, that the soul is immortal, doubt yet whether it shallbe saved. Yea they say plainly: it were good to die, if one witted what cheer he should have in yonder world. To them is death like unto a misty & dark hole, where one woteth not what will become upon him. ¶ That we all commonly are afraid of death. The .7. Chapter. BY means of the occasions aforesaid, certain heathen men, have given uncomfortable and desperate judgement, concerning the passage of death. In the Poet Euripides in oreste, one saith: It is better to live ill, then to die well. Which words are very unchristenlis spoken. Yet are there found ensamples even of holy men, that they had a natural fear of death. The holy Patriarch Abraham, thinking that he stood in danger of death by reason of his wife's beauty, would rather suffer, all that else was exceeding heavy and bitter. He judged it a smaler matter, to call his wife his sister, then to be destroyed himself. Ezechias an upright valiant king, Esay. ●. when the Prophet told him he should not live, was afraid of death, and prayed earnestly that his life might be prolonged. In the new testament, when the Lord jesus drew near to his passion and death, he sweat blood for very anguish, and said: My soul is heavy even unto the death. And thus he prayed: Father, if it be possible, Math. 26. take this cup fro me. The Lord sayeth unto Peter: Verily verily I say unto thee: When thou wast young, john. 21 thou girdedst thyself, and walkedst whither thou wouldst: but when thou art old, thou shalt stretch forth thy hands and another shall gird thee, and lead thee whither thou wouldst not. Lo, Peter being excellently endued with the spirit of God, and steadfast in faith, had yet in his age, a natural fear of death, for the Lord said unto him afore, that another should lead him whether he would not. Therefore writeth gregory not unright when he saith If the pillars triple, what shall the boards do? Or if the heavens shake for such fear, how will that be unmoved which is under That is if famous saints did fear to die, it is much less to be marveled at, when we poor Christians are afraid. Experience witnesseth, how feebly we set ourselves against death. Many an old (or otherwise vexed) man, can neither live nor die: for in his adversity, he oft times wisheth death: Note. And when death approacheth, he would rather suffer what soever else upon earth, if he might thereby escape death. Many of us have heard the gospel a long season, and studied it thoroughly (so to say): yet are we so afraid of the death of ourselves and of our friends, as though there were none other life more to look for: even like as they that be of Sardanapalus sort, do imagine, or else mistrust the promise, comfort and help of god▪ as though he were not able, or would not secure and deliver us. Yea some there be, that if death be but spoken of, they are afraid at it. ¶ The commodity of death, when it delivereth us from this short transitory time. The .8. Chapter. ALL the aforesaid disprofites and griefs, do justly vanish, and are nothing esteemed, in comparison of these commodities, when death delivereth us from this ruinous miserable life, from all enormities and vicious people, and conducteth us to eternal joy and salvation: which thing shall hereafter be plainly declared. first, a short transitory and shifting life, ought not to make us sorry. Though this life had nothing else but pleasure, what is yet shorter and more in decay, than the life of man? Half the time do we sleep out: childhood is not perceived: youth flieth away so, that a man doth little consider it: Age creepeth on unwares afore it is looked for. We can reckon well, that when children grow, they increase in years and days but properly to speak, in their growing are their days minished. For let a man live three score or four score years, look now how much he hath lived of the same days or years, so much is abated of the time appointed. Is it not now a foli, that a man can consider when his wine a minisheth in the vessel, A lively similitude. and yet regardeth not how his life doth daily vanish away? Among all things, most undurable and most frail is man's life, which innumerable ways may be destroyed. Psal. 103. It is compared unto a candle light, that of the wind, is soon & easily blown out. A man in his time is as the grass, and flourisheth as a flower of the field. For assoon as the wind goeth over it, it is gone. The heathen Poet Euripides called the life of mortal men, Dieculam, that is a little day. But the opinion of Phalerius Demetrius is, that it ought rather to be called one point of this time. This similitude soundeth not evil among Christians, For what is the whole sum of our life, but even one point, in comparison of the eternity, that undoubtedly followeth hereafter? Psal. 90. David himself sayeth that our years pass away sodenli. Man is like unto a thing of nought: his time goeth away as doth a shadow. ¶ Another commodity, when death delivereth us from this miserable time. The .9. Chapter. Our desire is to be free from all weariness and misery: Yea the more we consider this present wretched life, the less fear shall we have of death which delivereth us from all mischances and griefs of this time. Heaps of troubles happen unto us and unto other men (yea to special persons and whole nations) in body, soul, estimation, goods, wives, children, friends and native countries. Bodily health is soon lost, but hard to obtain again: And when it is already gotten, the doubt is, how long it will continue. There be more kinds of diseases, than the best learned Physicians do know: among the same, some are so horrible and painful, that if one do but hear them named, it maketh him afraid. As the falling sickness, the gout, frenzy, the sudden stroke & such like. Besides sickness, a man, thorough out his whole life, cometh into danger by a thousand means & ways. Consider with how great carefulness the child is carried in the mother's womb: Man's 〈◊〉 life. how dangerously it is brought forth into the world. The whole childhood, what is it else, but a continual weeping and wailing? After seven years, the child hath his tutors & scholmasters to rule him, and beat him with rods: when he is come to man's stature, all that he suffered in his youth, doth he count but a small travail, in comparison of it, that he now from henceforth must endure. The old man thinketh, that he carrieth an heavy burden or mountain upon his neck. Therefore weigh well the miserable body, and the miry sack of thy flesh towards thy helper: and be not so sore afraid of death, that easeth thee of this wretched carcase. According hereunto is the mind cumbered and vexed, thorough sickness and griefs of the body, by reason that the body and soul are joined together. And how precious a thing (I pray you) is our natural reason? childhood knoweth nothing concerning itself. Young folks take vain and unprofitable things in hand, supposing all shallbe gold, and consider, neither age to come, neither yet death: and (even as the comen saying is) thus will the world be beguiled. Whereas a man, the longer he liveth, should ever be the more and more wise, it cometh oft to pass, that the more he groweth in years the mor he doteth, and afterward becometh even a very child, yea twice a child. The disquietness of man's life. The mind is tempted, the lust rageth, the hope deceiveth, heaviness vexeth, carefulness is full of distress, fear disquieteth: yea the terror of death is more grievous, than death itself. It can not be expressed, how a man is sometime plagued with worldly favour: afterward vexeth he himself with care of temporal things. Many one marreth himself with vice and wickedness, getteth him an evil conscience and a gnawing heart. The virtuous also, have their blemyshes & temptations, which unto them are heavier & more hurtful, than the blemish of the body. Wherefore in the misery of this time, this must not be esteemed the least portion, that we and other folks do daily commit grievous sins against God. Which thing thoroughly to consider, maketh a good hearted parson the more desirous of death, which delivereth us from this sinful life. Moreover, all conditions & estates of men have their griefs. The griefs of all estates Riches, that with great care and travail are gathered together & possessed, be sometime lost by storm, fire, water, robbery or theft. He that is in honour and prosperity, hath enemies and evil willers. Whoso hath the governance and rule of many, must also stand in fear of many things. And what occupation or handy craft can a man use, but he hath in it, whereof to complain? Not only hath a man trouble on his own behalf, but a very stony stomach and an iron heart must it be, that is not sorry, when hurt doth happen to his father and mother, to his own wife, children, friends or kinsfolks. Furthermore, the universal troubles is manifold and piteous, specially now at this present, with noisome diseases, divisions wars, seditions, uproars. Like as one water wave followeth upon another, and one can scarce avoid another: Even so oft times cometh one mischance in another's neck. And in this short life upon one only day to have no trouble, it is a great advantage: therefore ought we to be the less sorry, when the time of our deliverance approacheth. Now might one object against this and say, that this present life hath many pleasures and pastimes withal. Our troubles more than joys. Nevertheless a man must open the other eye also and behold, that in this life there is ever more sorrow than joy behind. Worldly joy is mixed, defiled, spotted and perverted with sorrow and bitterness. It may well begin in a sorrowful matter, to bring a short fugitive pleasure, but suddenly it endeth, to a man's greater heaviness. Not in vain doth the wise man say: The heart is sorrowful even in laughter, prover. 14. and the end of mirth is heaviness. Philip the king of the Macedonians, when he upon one day had received three glad messages (one, that the victory was his in the stage play of Olympus: the second, that his captain parmenio, had with one battle over come the Dardanes: the third, that the Queen his wife was delivered of a son:) he held up his hands towards heaven, and said: O ye gods, I beseech you, that for so great and manifold prosperity, ye will point me a competent misfortune. The wise prudent king, feared the in constancy of fortune, which (as the heathen talk thereof) envieth great prosperity. And therefore his desire was, that his exceeding well fare might be sauced with a little trouble. Experience itself teacheth us. Where did ever one live the space of a month, or one whole day in pleasure and ease so thoroughly, but some what hath offended or hindered him? Therefore earthly joy is not so great, so durable, nor so pure, but that the whole life of man, may well be called a vale of misery. witness/ that this life is miserable. The .10. Chapter. TEstimony of the scripture, job. 9 man is borne to miseri, as the bird is to fly. job. 7. The days of man are like the days of an hired servant, even a breath, & nothing but vain. Look thorough the whole book, called Ecclesiastes, the preacher. augustine writeth: If a man were put to the choysse, that either he must die, or else live again afresh, and suffer like things as he had suffered already afore: he would rather die, specially if he thoroughly consider, how many dangers and mischances he scarce yet hath escaped. Whoso now knoweth likewise, that God thorough death, doth make an end of miseri upon earth: It bringeth him great comfort and ease. Yea he shall rather desire death, then fear it. For even holy job himself also, when he was rob of his health, riches and children, and rebuked of his wife and friends, wished rather to die then to live. 〈◊〉. 19 Helyas, being sure in no place, desired to die. Tobias, being stricken with blindness and misintreated of his wife, prayed thus: O lord, deal with me according to thy will, and command my spirit to be received in peace, for more expedient were it for me to die, then to live. If holy men now by reason of their great troubles desired death: It is no marvel if we, that are weaker and of more imperfection, be weary of this life. Yea an unspeakable folly is it, a man to wish for to continue still in the life of misery, and not to prepare himself to another and better life. ¶ That the consideration of death afore hand, is profitable to all virtues. The .11. Chapter. A Very mad and unhappy man must he needs be, which thoroughly considereth, that undoubtedly he must departed hence, he knoweth not how nor when: (and whether he shall then have his right mind, directing himself to God and desiring grace, he cannot tell) and will not even now out of hand begin to fear God, and serve him more diligently. As the peacock, when he looketh upon his own feathers, is proud: but when he beholdeth his feet, letteth the feathers down: even so doth man cease from pride, when he considereth his end. For in the end he shall be spoiled of all temporal beauty, strength, power, job. ● honour and goods. Naked came I out of my mother's womb, and naked shall I turn thither again. Thorough the consideration of death, may a man despise all fleshly lust and worldly joy. For even the same flesh, that thou so pampereste with costly dainties and vain ornaments, must shortly be a portion for worms: neither is there a more horrible carrion, then of man. Mani one thorough fear of death giveth alms, exerciseth charity, doth his business circumspectly. To be short: the consideration of death, is even as a scourge, or spur that provoketh forward, and giveth a man sufficient occasion to avoid eternal death, whereof, the death of the body is a shadow. Therefore the Ninivites, jonas. 3. fearing their own over throw and destruction, repent and fell to a perfect amendment. ¶ In death we learn the right knowledge of ourselves and of God, and are occasioned to give over ourselves unto God. The .12. Chapter. MAny a man in his life time, can dissemble and show a fair countenance: but at the point of death no hypocrisy, or dissimulation hath place. There verily shall we be proved and tried, what manner of faith, love, conscience and comfort we have, and how much we have comprehended out of the doctrine of Christ. Then doth god let us see our own strength, how that all worldly strength is a thousand times less, than we ever would have thought all the days of our life. Then perceive we seingly and felingly (so to say) that we stand in the only hand and power of god, and that he alone endureth still lord and master over death and life. Then learn we right to feel the worthiness of the passion & death of christ, and in ourselves to have experience of the things, whereof we never took so diligent heed afore in our life time. Then come the fits of repentance for sins committed, that we think: O If I had known that god would have been so earnest, I would have left many things undone, which I (alas therefore) have committed. Then were we forced to receive & love the gospel, which else here tofore might not come to such stout and jolly younkers. Then begin we to run to god, to call upon him, to magnify and praise him, faithfully to cleave unto him, and uprightly to serve him. ¶ That the dead ceaseth from sin. The .13. Chapter. ALl Christians desire to be free from sin: for sin and vice doth far far vex the faithful, more than all misfortunes of the body. Now though one do keep himself from sin: Yet standeth he in a slippery place: the flesh is weak, strong is the devil, of whom it is easily overcome: whoso standeth, let him look that he fall not. 1. Corin. 10. While the captain yet fighteth, it is uncertain whether he shall have the victory & triumph: even so though a man do valiantly defend himself against the lusts of the flesh & temptations of the devil, he may yet fall, and lose the victory. Yea if we alway lived, we should do more evil: sin ceaseth not, till we come to be blessed with a shuffle. Death cutteth away sin from us, and delivereth us from unclean senses, thoughts, words and deeds. For though death in paradise was enjoined unto man▪ for a penalty of sin: Yet thorough the grace of God in the merits of christ, it is become unhurtful: Yea a medicine to purge out sin, and a very workhouse, wherein we are made ready to everlasting righteousness. Like as terrible Goliath with his own sword was destroyed of David: even so, with death, ● came by the means of sin, i● sin overcome and vanquished of christ. If it grieved us from our hearts, that we daily see and find, how we continually use ourselves against the most swet● will of our most dear father: and were assured withal, that in death we cease from sin, and begin to be perfect & righteous, how were it possible, that we should not set little by death, and patiently take it upon us? Out of such a fervent jealousy and godly displeasure, Paul, after he had earnestly complained, that he found another law, which strove against the law of God, sighed and cried: romans. 7. Oh wretched man that I am, who shall deliver me from the body of this death? Again, so long as death hath so evil a taste in us, and we will perforce continue still in the life of the flesh: we bewray ourselves, that we do not well, nor sufficiently understand our own defaults, neither feel them deep enough, nor abhor them so much as we should: Yea that we be not earnest desyrers of innocency, nor fervent lovers of our heavenly father. ¶ That the dead is delivered from his vicious world, having not only this advantage, that he sinneth no more, but also is discharged from other sins. The .14. Chapter WHoso leaveth nothing else worthy behind him, but that he is quite from vicious people, may well be the gladder to departed hence: partly for that he can be no more tempted of them, nor enticed by their evil ensample: partly for that, though he could not be deceived by others, yet it grieveth him at the heart, to see other fo●kes practise their wilfulness. Now hath vice & sin every where gotten the upper hand: the truth is despised, god himself dishonoured, the poor oppressed, the good persecuted, the ungodly promoted to authority, Antichrist triumphing. Great complaining there is, that the world is ever the longer the worse. Forasmuch than as thorough death we be discharged of so vicious a world, whom should it delight to live hear any more? This meaning doth the preacher set forth in the .4. chapter of Ecclesiastes, saying: So I turned me & considered all the violent wrong that is done under the son. And behold the tears of such as were oppressed: & there was no man to comfort them, or that would deliver and defend them, from the violence of their oppressors. There is at this day, by the grace of God, many a worthy Christian, that desireth rather to die, then to be a looker upon such devilish wilfulness, as commonly goeth forward. ¶ That the dead obtaineth salvation. The .15. Chapter. AS for vicious unrepentant people, when they die, I know no comfort for them. Their bodies in deed shall rise at the last day, but foul and marked to eternal pain. Their souls shallbe delivered unto the devil, to whom they have done service. An ensample hereof standeth of the rich man: Luke. 1ST again there is th'ensample of good Lazarus that all Christians are taken up of the angels into eternal joy and salvation. We must not first be purged in purgatory, but thorough death we escape the devil, the world and all misfortunes, that this time is oppressed withal. If we now should lose our bodies, and not have them again, then were death in deed a terrible thing, neither precious nor much worth. But our body is not so little regarded before god, for even unto the body also hath he already prepared salvation. Yea even for this intent, hath he laid upon our necks, the burden of natural death, that he might afterward cloth us with a pure renewed and clear body, and to make us glorious in eternal life. Therefore death also, which is a beginning of the joyful resurrection, aught to be esteemed dear and precious in our eyes. After death verily is the soul in itself cleansed from all sins, and endued with perfect holiness, wisdom, joy, honour and glory for evermore. Similitudes that death is whole some. The .16. Chapter. IF an old silver goblet be melted, and new fashioned after a beautiful manner, then is it better than afore, & neither spilled nor destroyed. Even so have we no just cause to complain of death, whereby the body, being delivered from all filthiness, shall in his due time be perfectly renewed. The egg shell, though it be goodly and fair fashioned, must be opened and broken, that the young chicken may slip out of it. None otherwise doth death dissolve and break up our body, but to the intent that we may attain unto the life of heaven. The mother's womb carrieth the child seven or nine months, and prepareth it, not for itself, but for the world wherein we are borne: Even so this present time over all upon earth serveth not to this end, that we must ever be here, but that we should be brought forth and borne out of the body of the world, into another & ever lasting life. Hereunto behold the words of Christ: jon. 17. a woman when she travaileth, hath sorrow, because her hour is come. But assoon as she is delivered of the child, she remembreth no more the anguish, for joy that a man is borne into the world. Namely, like as a child, out of the small habitation of his mother's womb, with danger and anguish is borne into this wide world: Even so goeth a man, thorough the narrow gate of death with distress and trouble, out of the earth into the heavenly life. For this cause, did the old Christians call the death of the saints, a new birth. Therefore ought we to note well this comfort, that to die, is not to perish but to be first of all borne a right. The death of the faithful, formeth in deed, to be life unto the death of the unbelievers: but verily this is as great a difference as between heaven & earth. Our death is even as a death Image, made of wood: which gyrneth with the teeth and feareth, but cannot devour. Our death should be esteemed, even as Moses' brazen serpent: which having the form and proportion of a serpent, was yet without biting, without moving, without poisoning. Even so, though death be not utterly take nawaye. Yet thorough the grace of god, it is so weakened & made void, that the only bare proportion remaineth. When the master of the ship thinketh, he is not wide from the place, where he must land & discharge, he saileth on forth the more cheerfully and gladly: even so the nearer we draw unto death, where we must land, the more stoutly ought we to fight, against the ghostly perils. Like as he that goeth a far journey, hath uncertain lodging, travail and labour, and desireth to return home to his own country, to his father and mother, wife, children and friends, among whom he is surest, and at most quiet: by means whereof he forceth the less for any rough careful path or way homeward: even so all we are strangers and pilgrims upon earth. Par. 30. c. ●sa. 39.119. c Peter. 2. b. Cor. 5. a. ●hilip. 3. c. ●c. 11. c. 13. b Cor. 15. Our home is paradise in heaven: our heavenly father is god, the earthy father of all men, is Adam: our spiritual fathers are the patriarchs, prophets and apostles, which altogether wait and long for us. Seeing now that death is the path and way unto them, we ought the less to fly it, to the intent that we may come to our right home, salute our fathers and friends, embrace them, Hebre. 13. end dwell with them forever. We have hear no remaining city, but we seek one to come. Psalm. 3. Our conversation & burgership is in heaven. But if any man be afraid of death, and force not for the country of heaven, only because of temporal pleasures, the same dealeth unhonestly: even as do they, that whereas they ought to go the next way home, set them down in a pleasant place, or among companions at the tavern: Where they lying still forget their own country, and pass not upon their friends and kinsfolks. How evil this becometh them, every man may well consider by himself. The lord jesus giveth this similitude: except the wheat corn fall into the ground and die, it ●ydeth alone, but if it die, it bringeth forth much fruit. Likewise, Paul compareth us men unto grains of corn, the churchyard, ● Corin. 15 to a field. To die he sayeth, is to be sown upon God's field. The resurrection, with the life that followeth after, resembleth he to the pleasant green corn in Summer. If a man lay in a dark miserable prison with this condition, that he should not come forth, till the walls of the tower were fallen down, undoubtedly he would be right glad to see the walls begin to fall: our soul is kept in within the body upon earth, as in captivity and bonds. Now assoon as the body is at a point, that it must needs fall, why would we be sorry? For by this approacheth the deliverance, whom we, out of the prison of misery, shallbe brought before the most amiable countenance of god, into the joyful freedom of heaven. According to this did david pray: Psalm. 14● Bring my soul out of prison (O Lord) that I may give thanks unto thy name. Item in many places of scripture, to die is called to sleep, death itself asleep. Like as it is no grief for a man to go sleep, 1. Cor. 15. Thessa. 4. nor when he saith his parents and friends lay them down to rest (for he knoweth, that, such as are asleep, do soon awake and rise again) so when we or our friends depart away by death, we ought to erect and comfort ourselves with the resurrection. witness that death is wholesome. The .17. Chapter FOr the strengthening of ou● faith, I will allege evident testimony of God's word. Ecclesia. 7. The preacher saith▪ The day of death is better, than the day of birth. As if he would say: in the day of thy birth, the● art sent into the cold, into th● heat, into hunger and thirst, wherein is sin and wretchedness in the day of thy death thou shal● be delivered from all evil. Again we read: Sapien. 4. though the righteous be overtaken with death, yet shal● he be in rest. john. 5. Verily verily I say unto you, he that heareth my words, an● believeth on him that sent me, ha●● everlasting life, and shall no● come into damnation, but is sca●●ed from death unto life. Rom. 14. a. 2. Cor. 4. b If w● live we live unto the Lord: 〈◊〉 we die, we die unto the Lord▪ Therefore whether we live or dy● we are the Lords. Behold, how comfortably this is spoken of all Christians. That death can not be avoided. Item of companions of them that die. The .18. Chapter. Upon this condition are we borne into the world, into this light, not to continue always therein, but (when god will) thorough temporal death, to lay aside and put of, the travail of this miserable life. witty men have found out, how hard stones may be broken & mollified, & how wild beasts may be tamed: but nothing could they invent, whereby death might be avoided. It is not unwyselye said: God's hand, may a man escape, but not death. Metrodorus writeth, that against bodeli enemies, there may be made fortresses, castles & bulwark: but so far as concerneth death, all men have an unfensed city. In other dangers, power, money, flight counsel and policy may help: But as for death, it can neither be banished with power, nor bought with money, nor avoided with flying away, nor prevented with counsel, nor turned back with policy. And though thou be now delivered from sickness, yet within ● little while, thou must, whether thou wilt or no, depart hence to deaths home: for the highest law giver of all, told our fyrs● father so afore. In what day soever thou eatest thereof, thou shalt die the death: Gene. ● understand, that the death of the soul bringeth with it the death of the body. Whoso now grudgeth and is not content to die, what is that else, but that he forgetting himself and his own nature, complaineth of God in heaven, that he suffered him to be borne, and made him not an angel? Why should we refuse the thing that we have comen with other men? Now doth death touch, not only us, but high and low estate, young and old, man and woman, master and servant. As many as came of the first man, must lay down their necks. Death is an indifferent judge, regardeth no person, hath no pity on the fatherless, careth not for the poor, dispenseth not with the rich, feareth not the mighty, passeth not for the noble, honoureth not the aged, spareth not the wise, pardoneth not the foolish. For like as a river is poisoned in the well spring or fountain, so was the nature of man altogether in our first parents. And forasmuch as they themselves were maimed thorough sin, they have begotten unright and mortal children. roman. 5. Touching this saith Paul, by one man came death upon all men. Now let us consider, what excellent companions and holy fellowship they also have that are dead. Paul writeth, that we must be like shapen unto the image of the son of god. If he now, that of nature was immortal and innocent, became mortal for our sakes, even jesus christ our saviour: why would we then, that many and sundry ways have deserved death, continue here still and not die? Abraham the faithful, Samson the strong, Solomon the wise, Absalon the fair one, yea all the Prophets and Apostles, kings and Emperors, thorough death departed out of this life. A very dainty and tender body must that be, which considering so great multitudes of corpses, doth yet out of measure vex himself, because the like shall happen unto him. That were even like, as if one would take upon himself, to be better, than all righteous and holy men, that ever were sithence the beginning of the world. Of natural help in danger of death. The .19. Chapter. WHoso will help himself from the pestilence with flying away, leaving his own wife, friends and neighbours: he declareth unperfectness of faith, and standeth not with Christian charity, where we own unto others, the same, that we in like case would gladly have at their hands. Grant that the pestilence is such an infectious sickness, as one taketh of another. What than? If one stand in battle ray to fight for his country, must not he also look for a gone stone, to be sent him into his bosom, to carry home? doth it therefore beseem him to break the array, and to fly? Like as there the enemies of the body are at hand: So here do the ghostly adversaries besiege the soul of him that is a dying, where one christian should help another, with worthy talk. Therefore is that a foolish unadvised counsel, when we, with neglecting of our own members, will fly from the wrath of god, thinking thorough sin, to escape the punishment of sin. Experience also doth show, that such folks do oft perish aswell as other: yea sooner than they that fled not at al. But physic is permitted of god: as in the time of pestilence, with fierce and perfumes to make the air more wholesome from poison, and to receive somewhat into the body, for the consuming of evil humours, and to hinder the infection. Iten when one is taken with a disease, to be let blood, to sweat, to follow the physicians instruction: such things are in no wise to be reprehended. So that, whether it turn to death or life, the heart only and hope hang upon God. The physician should neither be despised nor worshipped. For to think scorn to use medicine in sickness, what were that else, but even to tempt god? ¶ That god is able and will help for Christ'S sake. The .20. Chapter. SPecially when death is at hand a man findeth no help in any creature of heaven and earth, whereby he might fortunately suppress the exceeding great fear of death, but only in god the father, in Christ his son, and in the holy spirit of them both. It is god that knoweth the perils of thy death, and can meddle withal. Thorough his power shalt thou get thorough, and drink the bitter draft. Though we dyyet liveth god before us, with us after us, and is able to preserve us for ever. christ sayeth: weep not, the damosel is not dead, but sleepeth. Faithless reason understandeth not the mystery of God and laugheth. But christ, the true god, hath both the word & work together, & saith no more but, arise, and the soul came again to the body, & she arose. Out of this and such like ensamples, oughtest thou (faint hearted man) to understand the infinite power of god, who can receive thy soul also, and preserve it. Not only is god able, but will also help graciousli. why should not he lay upon thee some great thing, (as death is) seeing he addeth so great advantage, help and strength thereto, Math. 10. d. Luke. 12. a. Psal. 34. Psal. 55. c. 1. Pet. 5. a to prove what his grace and power may do? For he hath numbered all the hears of our head: that is, he alway hath his eyes upon us and careth ever for us. Yea that he loveth us more than we love ourselves, and maketh better provision for us than we can wish, he hath openly and evidently testified in his own dear son: Mark. 16. c. Luke. 22. c. whom he caused to take our miserable nature upon him, and therein, for the sins of all the world to suffer, to die, to rise again, to ascend up to heaven, Acre. 7. ● roma. 8. ● Eph. 1▪ c. 4. Philip. 2. a Col. 3. a 1. Pet. 3. c Heb. 1. a, 2, ● 10, b, 12, a Psal. 110, a where he sitteth at the right hand of god the father almighty. Among the which articles, every one doth help and comfort such as are a dying. The natural son of god himself from heaven, became a mortal man, The human●●tie of Chry●● to the intent that man's mortal nature, thorough the uniting thereof with the immortal nature of the godhead, in his own only person, might be exalted to an immortal life. He, The passion of christ having a natural fear of death, said: my soul is heavy even unto the death. He prayed also: father, if it be possible, take this cup from me. But this fear and terror did he overcome, Math, 26, ● Mark, 14, ● Io, 12, c Luke, 22, ● for he addeth thereto and sayeth: father not my will, but thine be fulfilled. Thorough this victory of christ, may all christians also overcome such terror and fear as they be in. Item though the jews blaspheme never so much, and say: let him come down from the cross: Math, 27 Mark, 14, d Luke, 22, c he hath helped other, let him now help himself: as though they would say: There there seyft the death, like a wretch must thou die, and no man is able to help thee: Yet did the lord jesus hold his peace thereto, as if he heard and saw them not. He made no answer again, but only regarded the good will and pleasure of his father. Therefore though we have an horrible temptation of death, as though there were neither comfort nor help for us any more, yet in Christ and with christ we may endure all, and wait still upon the gracious good will of god. He did not only suffer the horror and temptation of death, but death itself, yea the most horrible death: whereby he took from us the death eternal, and some deal mollified and suaged our temporal death: yea besides this, he made it profitable and wholesome. So that death, 2, Cor, 5, ● Phillip, 1, c roma, 7, c Hebru, 2, which of itself should else be a beginning of everlasting sorrow, is become an entrance into eternal salvation. According to this meaning are the words of Paul: when he saith, that christ, by the grace of god, tasted death for all men. Item, he became partaker offlessh and blood, to put down thorough death him, that had the lordship over death, that is to say, the devil: and that he might deliver them, which thorough fear of death, were all their life time in danger of bondage. Christ'S resurrection, Moreover that christ is the living & immortal image against death, yea the very power of our resurrection and of life everlasting, he himself hath testified with his own joyful and victorious resurrection: & also with that, that in his resurrection, many other saints that were dead, rose from death again. Math, 27, Again how full is it of comfort and pure treasure, that S. Paul joineth our resurrection unseparably, 1, Cor, 15, to the resurrection of jesus Christ. Likewise doth S. Paul comfort his disciple Timothy with the resurrection, and sayeth. 2, Tim, 2 ●om, 6, b, 8, b If we die with christ, we shall live with him: if we be patient, we shall also reign with him. Christ'S ascension No less must the fruit of the ascension of Christ be considered. For the son of god hath promised and said: Father, I will, that where I am, they also be, whom thou hast given me. Seeing that christ now with body and soul is go te up to heaven, what can be thought more comfortable for a man at his death, then that we Chrystyans shall also after death be taken up into the joy of heaven? In heaven sitteth christ at the right hand of god, christ sy●teth at the right hand of god, Lord and king over sin, devil, death and hell. Him we have, in that heavenly life with god, an assured faithful mediator and helper. Though we must fight in extremity of death, yet are we not alone in this conflict or battle: even the valiant heavenly captain himself, who upon the cross over came death and all misfortune for our sakes, hath respect unto us from time to time, goeth before us in our battle, and fighteth for us, Deut, 1, c, 20 Exo, 14, c josu, 23. a 1, Pat, 6, a 2, Pat, 20, 32, 4, reg, ●, d Zach, 10, a keepeth us from all mischances in the way to salvation: so that we need not care nor fear, that we shall sink or fall down to the bottom. He shall cause us, with our own bodily eyes, to see the glorious victory and triumph in the resurrection of the dead, & to have experience thereof in our own body and soul. Death is even as a dark cave in the ground: but who so taketh Christ'S light candle, putting his trust in him, and goeth into the dim dark hole, the mysre flieth before him and the darkness vanisheth away. In christ have we a mighty effectuous image of grace, of life and of salvation: in such sort, that we christians should fear neither death, nor other misfortune. Summa, he is our hope, our safeguard, our triumph, our crown. Wrinesse of scripture: john, 1● I am the resurrection and the life: he that believeth one me, yea though he were dead, yet shall he live. And whosoever liveth and believeth on me, shall never die. Forth with after he had spoken these words, raised he up Lazarus: who had lain four days in the grave, and beeganne to corrupt and stink. As by Adam all die, so by Christ shall all be made alive, 1, Cor, 13, every one in his order. Item our burgershyppe is in heaven: from whence we look for a saviour, Philip, 3, even jesus christ: which shall change our vile bodies, that they may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himself. Also: Ye are dead, Colossians, 3, and your life is hid with christ in god. But when christ, your life, shall show himself, then shall ye also appear with him in glory. Here doth Paul declare, that our life is not in this world, but hid with christ in god, and shall thorough christ in his time, be gloriously opened. After this manner should Christ be printed into the feeble, troubled and doubtful consciences of the sick. And withal diligence ought the office of christ to be considered, how that he, according unto the scripture, coming into this world for our wealth, did also, for our wealth, preach, wrought miracles, suffered & died, to deliver us out of this false unhappy world, to open unto us the ryght● door into eternal life, & to bring us, with body and soul, into heaven. Wherein neither sin, death nor devil, shall be able to hinder us, for evermore. Who shall ever be able, sufficiently to praise and magnify, the infinite glori of the grace of god? What would we have the Lord our God to do more for us, to make us lustily step forth before the face of death, manfully to fight in all trouble, and willingly to wait for the deliverance? ¶ That god hath promised his help and comfort. The .21. Chapter. OVte of this exceeding grace of god for the blessed sedes sake, proceed gods comfortable promises in the old and new testament. Psal, 32 Psal, 91, Mine eyes shall still be upon thee, that thou perish not. The Lord shall deliver thee from the snare of the hunter, and from the most noisome death. With his own wings shall he cover thee: so that under his feathers thou shalt be safe. His truth & faithfulness shall be thy shield & buckler: so that thou shalt neither need to fear any inconvenience by night, neither swift arrow in the day season: neither the pestilence that creepeth in darkness, nor yet any hurt that destroyeth by day time. Though a thousand fall on thy left hand, and ten thousand on thy right, yet shall it not touch the. Hear doth god evidently promise, that he will graciously preserve his own children. First, from such temptation, fantasy and disceaveablenes, as come up on a man by night in the dark. Secondly, from the violence of wicked unthrifts, and all mischances that overtake men openly in the day season, yea sometime suddenly and unwares. Thirdly, from the pestilence, that we need not to fear it, though there die of it a thousand on the left hand, and ten thousand on the right. The pestilence shall either not take us, or not wound us unto death, or else serve to our everlasting welfare. fourthly, from hot feverous sicknesses, such as commonly grow in hot countries, when the son shineth most strongly. Under these four plagues, are all mischances comprehended. In the end of this Psalm stand these words: I am with him in trouble, I will deliver him, and bring him to honour. When god saith: I am with him, consider not thou thine own powers, for they help nothing at al. Behold much more the power of him that is with the in trouble. When thou hearest: I will deliver him, thou must not be faint hearted, though the trouble do seem long to continue. when thou hearest: I will bring him unto honour, be thou sure, that as thou art partaker of the death of christ, so shalt thou be also of his glory. Math, 11, christ calleth thee to him, & crieth yet still: come to me all ye that labour and are laden, and I will ease you. Take my yoke on you, and learn of me, that I am meek and lowly in heart, and ye shall find rest unto your souls. Again: verily vereli, I say unto you: john, 8, If any man keep mi sayings he shall never see death. Understand that the light of life doth shine clearer, than the darkness of death can blind. For the faithful, thorough his belief, is after such sort incorporated and joined unto the lord christ, that true life, that he shall not be separated from him. Though body and soul depart a sunder now for a season: yet is that done in an assured, undoubted hope of the blessed resurrection, that veri shortly both body and soul shall come together again to eternal joy. And thus the Christian believer neither seeth, feeleth nor tasteth the everlasting death of his body and soul, that is to say, eternal damnation. God setteth to his own helping hand, in such wise, and at such time as is best of all. The .22. Chapter. GOd now thorough christ doth not only promise most graciously his comfort and help, but faithfully performeth he the same in due season, so far, & after such sort, as is expedient. The very right time undoubtedly doth not he omit. Death in deed is a narrow way, but god shorteneth it. The bitterness of death passeth all the pains that we have felt upon earth, but it endureth not long. Death must make quy●●● speed with us, as Ezechyas the king of juda sayeth: Isaiah, 38 he shall cut of my life, as a weeber doth his web. And when the pain is greatest of all, then is it near the end. Hereunto may be applied that christ said, it is but a modicum, a veri little while. john, 11 Though it were so, that the troubles of death did long endure: Yet towards the eternity that followeth after, is the same scarce as one point or prick, in comparison of a whole Circle. In the mean season, God can more comfort and help, than the most horrible death of all, is able to disturb or grieve. Sometime taketh he from us the grievous enemy or mortal sickness, & so delivereth us out of the parels of death. Else giveth he some ease or refreshing outwardly: or if the trouble gooe on still, he sendeth his sweet gracious comfort inwardly, so as the patient (thorough then or king of the holy ghost) doth feel a taste, a proof and beginning of the heavenly joy: by means whereof, he is able, willingly to forsake all that earthy is, and to endure all manner of pain and smart, until the end. ●●m●, 8, The spirit of god certifieth our spirit, that we are the children of god. If we be children, we are all so heirs (the heirs I mean of God) and heirs annexed with christ: if so be that we suffer with him, that we may also be glorified with him. God commandeth his Angels, that they with him do look unto thee (O man) when thou diest, & to take heed unto thy soul, to keep it, & to receive it when it shall departed out of the body. witness this is▪ the angel of the Lord pitcheth round about them that fear him, Psal, 34, and delivereth them. And: Psal, 9●. he hath given his angels charge concerning thee, that they keep thee in all thy ways, and bear thee in their hands, that thou hurt not thy foot against a stone. The Angels, Hebru, ● which are many without number, be ministering sprites, sent to do service for their sakes, which shallbe heirs of salvation. Therefore, a Christian, at his last end, must be throughly assured, that in his death he is not alone, but that very many eyes look unto him. First the eyes of god the father himself and of his son jesus christ: then the worthy angels, and all christians upon earth. Then according to the contents of the sacrament of baptism and of the supper of the lord, all Christians, as a whole body to a member thereof, resort unto him, that is a dying: by having compassion and prayer to help him by, that at his death, he may over come death, sin and hell. ¶ Examples of God's help. The .23. Chapter. IN the time of the Prophets and apostles, God raised certain from death: to the intent that our weak feeble nature might have the more help, to believe the resurrection & eternal life. For the dead could not have been raised, if death did bring man utterly to nought. Abraham fell sick, Gene, 25, and died in a good age, when he was old and had lived enough and was put unto his people: that is, his soul came to the souls of the other saints, which died afore, So is it also of Isaac. Gene, 3● Word was brought to king Ezechias, that he should live no longer. But after he had made his earnest prayer unto God, there were added fifteen years unto life. When Lazarus died, Luke, 16 his soul was carried of the angels into Abraham's bosom. The murderer upon the cross, heard in his extreme trouble, that christ said unto him: this day shalt thou be with me in paradise. Luke, 23, Daily experience testifieth, that god forsaketh not his own. Therefore undoubtedly, he that hath begun his kingdom in us, shall graciously perform and finish it. ¶ That it is necessary to prepare for this journey. The .24. Chapter IF we could find in our hert● gladly for to hear, how unhurtful, yea wholesome and vincible death is become thorough christ: we would not be idle, and linger still till the time came, that we must needs die. A good householder maketh provision for himself and his family, and buyeth afore hand, fuel and victuals, and such things as he hath need of, for a whole year or for a month etc. according as he is able. Much more ought a Christian to provide that, which concerneth not only one month or one year, but an eternity that hath no end. Like as faithful servants wait for their master, so ought we to look for the coming of christ, when he shall call us out of this time. Luke, ●● If the householder knew, what hour the thief would come, he would watch, and not suffer his house to be broken up. math. 24. Therefore be ye also ready: for in the hour that ye think not, will the son of man come. Whoso hath perfect knowledge of death, as it is hitherto describe and set forth: he, in making provision afore hand, hath first this advantage, that it is good fighting with a known enemy. Contrary wise on the other side: what shall an unmeet warrior do, that knoweth not the nature, subtlety, weapons and policy of the enemy? provision concerning temporal goods, children and friends, which must be left behind. The .25. Chapter. Again, concerning temporal goods: Let the rich who hath wife and children, or other heirs, make provision for them in good ord●● under writing, according as i● every place the custom is. But i● honour and authority, substance or goods go to near thy stomach, then consider, that they be no● true, but uncertain, transitory● and vain goods: which bryn● more unquietness than rest. Consider also, that many more rich mighty Princes, kings an● Lords, must be spoiled of 〈◊〉 their glory, and be feign to content themselves with a short, narrow place of the grave. Though we here lose all, yet do we scarce lose one farthing. And in the other life, we have not kingdoms, nor empires, but GOD himself and everlasting goods. In comparison whereof, all minstrelsy, pastime, pomp, mirth and cheer upon earth, is scarce to be esteemed, as casting counters, towards the finest coins of gold. Therefore ought we to learn, specially in sickness, to give all temporal goods their leave, and to bid them far well. And if any man will further more disquyete and trouble us, in telling us still of them, then must we require him to departed and let us alone. Whoso hath a train hanging upon him, as father, mother, sisters, brothers, wife, children & friends: the same is the sorer laid at. For naturally we all are loath to departed from them. Math, 10 Here must we remember the words of Christ: He that loveth father or mother mor than me, is not worthy of me. And he that loveth son or daughter more than me, is not meet for me. And whoso taketh not up his cross and followeth me, is unapt for me. Therefore must thou break thine own will, take up thy cross and give over thyself unto the will of god. Specialli forasmuch as even they, whom thou art loath to leave behind thee upon earth, shall shortly come to thee. And in the mean season, when thou departest from thy friends, thou goest the next way and spedest thee, unto better and more loving friends. And therefore the holy patriarch jacob said, Gene. 49. when he should die: I shallbe gathered to my people. Item unto Moses and Aaron, said god: Thou shalt go to thy people and unto thy fathers. Hereby is it declared, that death is a passage to many mooe folks and better friends, than we leave here. There is God our father, his son our brother, his heaven our inheritance, and all angels and saints our brethren, sisters and kinsfolks, with whom we shall enjoy eternal goods for ever. Again, whoso leaveth behind him, a poor wife, children not brought up, and friends that are in necessity: must also do his best, committing them to the protection, help and comfort of god, with an earnest prayer, that he will graciously take the governance of them. For our wives, children and posterity, doth the second commandment set in god's tuition, when it saith: mercy and kindness show I unto thousands of them, that love me and keep my commandments. Exod. 22. Psal: 145. Item god writeth himself a father of the widows and fatherless, and taketh them into his own protection. Now if thou receive not this godly consolation and comfort, than (to thine own great notable hurt) thou disquietst thyself so grievously, that thou canst consider nothing that is right and just, eternal or heavenly. Preparation concerning ghostly matters: with what cogitations the mind ought most to be exercised. The .26. Chapter. Moreover, the sick must give all other worldly matters their leave, that the soul be not tangled with any earthy business, but directed upward into heaven, where it desireth everlastingly to live. Hear shall it be needful, that our mind have an assured understanding of the holy gospel. In this consideration endure thou still: hang thou thereupon with steadfast faith, where out grow these fruits: prayer, righteousness, patience and all goodness. After the doctrine of the true gospel, without thine own and religious men's works, without the merits of saints, art thou justified, made righteous and saved, only thorough christ: who alone is thy mediator, advocate, helper, satisfaction, hope, comfort and life. It is Christ'S will to convey thee away from sin, from the world, from the devil, and from hell, and to take thee to his grace into the eternal paradise, though all creatures were against thee. probation out of the scripture. john. 17. This is the life eternal, that they know thee to be the only true God, and whom thou hast sent jesus Christ. With this evangelical doctrine, & with nothing else, must our heart be occupied, what temptations soever hap, which undoubtedly will not tarry behind. While we go about yet merry and in health, it bringeth exceeding great profit, if we exercise ourselves with the cogitations of death. But in sickness, and when we must die (that is) when the horrible image of death would make us afraid, we must not unquiet ourselves, with heavy remembrance of death. We should not behold or consider death in itself, nor in our own nature, neither in them that are slain thorough the wrath of god: But principally in christ jesus, and then in his saints, which thorough him overcame death, and died in the grace of god. From this sight, may not we suffer ourselves to be driven, though all angels and all creatures (yea though god himself, in our opinion, would lay other things before our eyes) which they do not. Howbeit the evil spirit maketh such an appearance. For christ jesus is nothing else but life & salvation. Yea the more deeply and steadfastly we do set, print, and behold Christ before us, the more shall death be despised and devoured in life: the heart also hath the more rest, and may quietly die in christ. Therefore saith Christ: Ion: 16. In the world (that is also in yourselves) ye shall have trouble, but in me peace. Be ye of good comfort, I have overcome the world. Apoc. 14. Nu: 21: jon. 3. Blessed are they, that die in the Lord. This aforetime, was figured and signified: When the children of Israel, beating bitten of fiery serpents, might not struggle with them, but behold the brazen serpent: namely christ. So the quick serpents fell away of themselves, and vanished. When we now behold death and the pangs of death in itself with our own feeble reason, with out christ, without god's word (specially out of season, that is to say, in the danger of death) then hath death his whole power and strength in our feeble nature, and killeth us with the greater pain: so that we forget God, and are lost for ever. ¶ Of repentance and sorrow for sin. The .27. Chapter TO the intent that our will heart and mind, may right and truly receive, and apprehend the lord christ: We must first be thoroughly sorrowful for our sinful life, and confess, that there was no remedy, but of ourselves we should have been damned for ever. This shrift or confession of sins, must not forth with be done to the priest, but unto god, with hearty sorrow and repentance, after the ensample of the poor sinner. And of the publican. Luke. 7. ●. 18. Therefore must we also acknowledge, that with all our own power and works, we are able to prevail neither against death, nor other mischance. For how were it possible, that we pooresely worms, feeble and weak in body and soul, should be able to endure the stormy waves and intolerable burden of death, if the right hand of god himself, were not present, to help our infirmity? Full truli spoke a certain king in France, when he lay on his death bed: I have been very rich, I have had exceeding much honour, my power was passing great: and yet for all my riches, power and friends, I am not able to obtain of death, so much as one hours respite. ¶ Of true faith The .28. Chapter. TO such a confession, be longeth the Christian belief, that we turn ourselves away from all comfort of man, yea from all creatures to the only creator, thorough jesus christ, and to give ourselves over wholly unto him. With all our natural reason and wisdom, shall we never be able to comprehend, how it cometh to pass, that the soul must departed out, and yet be preserved: the worms consume the body, and that the same yet shall rise again and live for ever. Therefore is there required faith, in christ and in his word. The sum her of have we, in the twelve articles of the old ancient undoubted Christian belief. And though it be our duty alway, specially at the time of death, earnestly to consider all the articles: yet principally when we die we ought to exercise the four last articles: The communion of saints, The Fruits of faith the forgiveness of sins the resurrection of the body, and the life everlasting. For these four in themselves comprehend all the power, commodity & fruit of faith. namely, whosoever doth steadfastly look for all grace and help at gods hand, thorough the conception and birth, death, & passion, resurrection & ascension, intercession & merits of jesus christ, and standeth, liveth and dieth in the same faith: though all sins, devils, death & hell would fall upon him and oppress him, yet can they not hurt him. To be short, it is not other wise possible, he must needs have feloshyppe with God and the elect, and be quite discharged from all sins, and joyfully rise again to eternal life. Yea what soever the son of god himself hath, can do and is able, that same hath this beelever also obtained: neither can it go other wise with him but prosperously in life & death, here and in the world to come, temporally and eternally. witness. Whoso hath christ, hath already the true life and all blessing: for Christ is the life, the resurrection, and a plentiful sufficiency of all good things. Thorough faith, Ephesi. 3. doth christ dwell in our hearts. Therefore thorough faith we obtain all consolation and blessing. That faith is the true absolution, it may be perceived by the words of christ, when he saith so oft in the gospel: be it unto the according to thy belief. Item God will constantly stand to his word and promise: he is of nature the truth itself. Heaven and earth shall pass, but his words shall not pass. Luke. 21. What are now the promises of god? john. 3. So god loved the world that he gave his only begotten son, that whosoever believeth on him, should not perish, but have everlasting life. O how blessed a promise is this, that if we believe in christ the son of god, we shall thorough him inherit eternal life? Item: john. 5. vereli verily I say unto you: he that heareth my words and believeth on him that sent me, hath everlasting life, and shall not come into damnation, but is escaped from death unto life. Lord how comfortable a thing is this, that a faithful believer, by temporal death, escapeth thorough (yea is already escaped) into everlasting life? Again, john. ●. this is the will of my father, which hath sent me, that every one, which seeth the son and believeth on him, have eternal life: and I shall raise him up at the last day. As though he said: This is the most gentle good will of god the father & of god the son, that such a man, as still endureth in steadfast confidence upon the grace & word of God, shall be preserved & saved for ever. And even as little shall sin, hell and the devil, be able to hurt him, as they could hurt christ himself. A pithy similitude When the darkness of the night falleth down, it covereth the whole world, dimmeth the colour and fashion of all creatures, feareth & discomforteth them: yet is it not of such power, as to darken, suppress & quench the lest light of all that is found in the world. For the darker the night is, the clearer doth stars shine: yea the lest light of a candle, withstandeth the whole night, and giveth light round about in the mids of darkness. A little spark also of a coal can not the darkness cover, much les is it able to quench it. 1. John ● Now is god the true, everlasting & heavenvly light. And all they, that put their trust in him, are as a burning candle. For thorough faith doth god dwell in our hearts, & we are the living temple of god, & Christ's disciples are called the lights of the world. Hereout followeth it, the though the prince of spiritual darkness thrust in, with his noisome poison & plagues: Yet shall we behold in faith that he with his poison & plagues, can neither apprehended nor destroy any true faithful man or woman, but shallbe sinitten back & driven away perforce. A little vain of water, An apt similitude breaketh forth out of the ground sometime scarce a finger big: and when the water is gathered into a dyche or pond, it springeth nevertheless. And though the water become heavy of certain hundredth weight, and move about the fo●●tayne, yet can it not drive back 〈◊〉 fountain, but it driveth the whol● weight of the water backward and forward, and springeth st●● continually, till the dyche be s● full, that it go over. And if the other water be foul and trouble● it can not mingle itself among the fresh clear water of the fo●●tayne: but the same remaineth pu●● and fair, till in time it com● far from the head spring. jere. 2. Psal. 36. Now is god, the only plentiful fountain of all life. An● the faithful are very flowing wells. For christ saith: Whos● believeth on me, john. 7. out of his body (as saith the scripture) shall flow streams of the water of life. Which words he spoke of th● spirit, that they, which believe o● him, should receive. Thus no meschaunce of this world can spoil● any faithful man of his comfort and life, forasmuch as god the eternal well spring of life, dwelleth and floweth in his heart, and driveth all noisome things 〈◊〉 away from it. To the intent now, The exercise of faith. that thou mayest be partaker of all the fruits of faith, thou must manfulli strive and exercise thy belief after this manner. If any imagination or thought, concerning sin or death, will fear thee, though flesh and blood tell thee otherwise, & though thine own natural reason would make thee to believe none other, and thou thyself feelest not the contrari, but the god of very wrath will kill thee & damn thee for ever: yet let no despair pluck the noble comfort of the saviour out of thine heart: let not thy heart waver in the loving and fatherly promise of god: Let the terrible cogitations pass, as much as is possible. Remember the comfortable gracious word of the lord jesus. Blessed of godis he that ●ath this ●ynde. Comprehend and keep it sure in a steadfast belief, confidence and hope. Pluck up thi●e heart and say: O death, thy false fear would fain deceive me, and with lying cogitations, pull me away from christ, the worthy. I may not hearken to thy fear, neither accept it: I know of a dear valiant, worthy and victorious man, that said: be of good comfort, I have overcome the world. That is to say, sine, death, devil hell, and whatsoever cleaveth to the world. And verily verily, john. 6. he that believeth and putteth his trust in me, hath eternal life. With the which words, the same dear valiant, worthy and victorious man doth apply also unto me his victory and power. With him will I continue, and keep me to his word and comfort, whether I live longer, or must die. Here ought we perfectly to be sure, that the greater the battle of death is, the nearer is jesus Christ, to crown us with mercy and loving kindness. Evident ensamples out of the new and old testament. Paul rejoiceth and boasteth against the terror of death. Death is swallowed up in victory. Death, 1. Cor. 15. where is thy victory? Hell, where is thy sting? As though he would say: To the fayt●●full death is a comfort. O death, thou mayest well make one afraid, as a death image of wood may do: but to devour, thou hast no might. For thy victory, sting and power, is swallowed up in the victory of christ. And thorough jesus Christ our lord hath god given us, the victory against thee, so that all true faithful Christians, are become lords over death & hell. Out of such a faith, is Paul not afraid to say: Whether we live or die, Roma. 14. we are the lords. And again thus he speaketh exceeding comfortably: christ is to me life, Philip. 1. Oh that these words were printed in our hearts and death is to me advantage. For hereby go we from labour to rest, from shame to honour, from heaviness to joy, from death to life. 1. john. 5. We know, that we are translated from death unto life Though I walk in the valley of the shadow of death, Psal. 23. yet fear I no evil, for thou lord god art with me. Unbelief. Therefore let them fear death that know not Christ, neither believe in him, even such as from temporal death, pass unto death everlasting. For God giveth charge and commandment, that we should receive comfort in the lord jesus, as the words sound be of good comfort, How god 〈◊〉 blasphemed by our fear of death. I have overcome the world. Whoso now will not be comforted with the lord jesus, doth unto god the father & the son the greatest dishonour: as though it were false that he biddeth us, be of a good comfort: & as though it were not true, that he hath overcome the world. The fearer o● death arme●● the devil against himself. And by this, whereas the devil, sin and death is overcome already, we strengthen them, to be our own tyrants against the faithful true saviour. Trust in ou● own strength is the way to desperation Hereof proceed such words as these: I wot not how to endure and abide it: alas what shallbe come of me: What is that else, but to have respect unto our own strength, as though christ were not at hand to take our part, and to finish the matter? Item, thorough unbelief, a man desireth to remain here longer, whether god be content with all, or no. In the sight of the world, he is taken to be no honest man that vilely forsaketh his bodily master: doth not be then procure unto himself everlasting shame that in trouble of death piketh himself away from christ, the heavenvly master: Witness: he that believeth not, Mark. 16. john. 3. shallbe damned. He that believeth not on the son of god, shall not see life, but the wrath of god abideth on him. ¶ Of hope. The .29. Chapter. The work & strength of the lively faith. Faith, though it be no greater than a little spark, gendereth hope, which looketh and waiteth for the deliverance to come, and shall undoubtedly not come to confusion. Commit thy cause unto the lord, hope upon him, Psal. 37. and he full well shall bring it to pass. Ipse faciet, he himself will be the doer. The good patriarch Abraham is set forth unto us, for an ensample of faith and hope. Like as he hoped against hope, that is to say there as nothing was to hope: even so must our hope stand fast and sure, against all that our own natural reason or the wicked enemy can object or cast in our way. ¶ Of the Sacraments. The .30. Chapter. TO the confirmation of faith and hope, serve the holy sacraments of baptism and of the supper of the lord The use or fruit of Baptism. Baptism is an undoubted true token and evidence of the grace of god, fastened even upon the body: with the which god promiseth & bindeth himself, that he will be thy god & father for his sons sake, and will also preserve the with his own spirit in thy greatest perils, for evermore. The sacrament of the body & blood of christ must be exercised and practised, The place of the supper and persons. only in the coming together of the whole congregation and church, according to the ensample of the Apostles. Therefore let the sick satisfy himself with the general breaking of bread, whereof he was partaker with the whole congregation. But let him diligently consider the fruit thereof, after this manner: The fruit of the supper. god hath promised me his grace in Christ, and given me an assured token from heaven in this sacrament that Christ'S life, hath in his death overcome my death, & that his obedience in his passion hath destroyed my sins. This godly promise, token and evidence of my salvation, shall not deceive me. I will not suffer this to be taken fro me, to die for it. I will rather deny all the world & myself also, then to doubt in gods token and promise. Here the devil tempteth a man to say: yea but thorough my unworthiness, I may spill the gifts of god, that are offered me by the word & token, and so be spoiled of the same for ever. Our worthiness to communicate. Answer: God giveth thee nothing for thine own worthiness sake: yea he buildeth thee unworthy, upon the worthiness of his own son. If thou believe on the son of god, thou art and continuest worthy before the face of god. Item, forasmuch as thou hast gone heretofore unto the supper of the lord, thou art thorough the same sacrament, incorporated and conjoined with all them that are sanctified in god: and art already come in to the fellowship of the saints, so that they with thee in christ die and overcome. Of prayer. The .31. Chapter. NO man should presume, to exercise faith & hope or other spiritual gifts, out of his own power: but humbly to prai unto god for all such things, Our sufficiency is from god. as are needful. And seeing we have need of one mediator and advocate, god hath given us his son jesus Christ. Neither is any of our prayers acceptable unto god, Hebru. 1●. but such as we offer thorough jesus christ. Therefore must we with draw ourselves from all creatures, praying and desiring all things at gods hand, only thorough the name of jesus. How ought a man to call upon god thorough christ? What is to call upon god in christ. With belief, that we doubt not but our prayer is heard already. To such a faith and confidence are we occasioned, in that God hath commanded us to pray, and promised that he will graciously hear us: knock and it shall be opened unto you▪ etc. For what thing ought we to make our prayer unto god? For the understanding of his word, for remission of sins, for increase of faith, for love even towards our enemies, for help, patience, comfort, and all spiritual gifts. To pray for health and long life, The moderation of prayer for temporal things. is not unright, so far as we commit and refer it unto the holy will of god. For we can not make it better, than the faithful father, that knoweth best of all. And to pray for a long life, is oft times nothing else, then to desire, to be kept long in misery. isaiah. 38. Good Ezechyas yet prayed with tears, that he might live for a season. christ, the most perfect ensample of all, did pray: Father, if it be possible, take this bitter draft fro me: nevertheless, not my will but thine Bee done. Like as he now prayed thus, the second and third time, most earnestly: So ought we also without ceasing to call unto god. Some appoint god afore hand, what death he must suffer them to die. But they do best of all, that prescribe unto the lord their god neither fashion of death, nor time, neither other circumstance: but refer all unto him, who knoweth what is profitable and good, better than we ourselves. Moreover we must pray for wife and child, for friend and enemy, and for the whole congregation of the christians, that god may graciously take them all into his own protection. Unto prayer belongeth it also, cherfulli to give god thanks, for all bodily and ghostly benefits. ¶ The form of prayer. The .32. Chapter. Prayer to god the father. O Almighty everlasting god, merciful father of heaven, thou hast created me after thine own image, and endued me with exceeding plentiful gifts. confession. Yet not withstanding all thy benefits, I have many and sundry ways contemned and transgressed thy commandments. All my days are passed forth with grievous sins. I fear and fly from thee, as from a righteous judge. Althys, what soever it be, I freely knowledge and confess and am sorry for it, from the ground of my heart. Desire of grace. But, O heavenly father, I cry and call for thy large and great mercy: O enter not with me into judgement, remember not the sins of my youth. O think upon me according to thy mercy, for thy name's sake, and for thy goodness, which hath been from everlasting. vouchsafe to grant me thy mercy, which thou according to the contents of the gospel, hast promised and opened thorough thy beloved son: in such sort, that whoso believeth on him, shall have everlasting life. Now is my belief in jesus Christ, even in the only redeemer of the whole world. I utterly refuse all other comfort, help and assistance, and my hope is, only thorough christ, to have pardon of my sins & eternal life. Thy words are true, be it unto me according to thy words: O let me enjoy the passion and death of thine only begotten son. Take for my sins the satisfaction and payment of our lord, jesus christ: according to the tenor of my belief. Of this my faith, thou shalt thyself O Lord be witness, and all thine elect. My last will also shall it be, upon thy mercy to die in this faith. Though I now, by occasion of pain, lack of reason, or thorough temptation should happen or would fall away: suffer me not yet, O lord, to stick fast in unbelief & blasphemy, but help mine unbelief, strength and increase my faith, that sin, death, the devil and hell do me no harm. Thou art stronger and mightier than they: that is only my trust and confidence. O lord, the flesh is feeble, & unpatient: lay not thou my weakness to mi charge, but burn, smit, prick and plague as thou wilt thyself: Patience and lowliness is the sign of a christian. only Ibesech the grant me patience and lowliness of mind. Be thou the strength of my soul in this far journey, which I have now to go in an unknown land. Now show thyself unto my poor soul so, as it may feel that thou art my refuge, my help, protection, defence, comfort, castle, my sure stony rock, my safeguard, my treasure, prosperity, health and welfare. I yield myself wholly unto thee with soul and body, let me never be confounded. Help also, Prayer for the enemy. o heavenvly father, that according unto thy commandment, I may love mine enemies, and pray for them that have hurt me. Math, 5. c roma, 12, b. c. And bring to pass thorough thy holy spirit, that all they, whom I have done harm unto, may also forgive me, to the commodity and health of their own souls. For it rueth me, and sorry I am, that at any time I have broken Christian love and charity, and beguiled deceived, or offended any man with evil ensample, or with to few benefits. I beseech the O lord, thorough jesus Christ, forgive thou all them, that ever have hurt me, in thought, word or deed. Prayer for every man To thy faithfulness and protection, O dearest father, I commit all that concerneth me, specially wife, children, friends & all such as thou hast put under my governance. Comfort and help thou all those, that lie in bands and are persecuted for thy words sake. Have mercy upon all such, as are in prison, poverty, sickness and heaviness. O bring thou the whole world to the knowledge of thy holy word, that they may live according to thy godly will, and (thorough out all troubles) to endure & continue still in the Christian faith. O Lord jesus christ, Prayer to god the son. I beseech the thorough thine own merits, have mercy upon me. seeing I myself can not make satisfaction or sufficient amends towards the father for my sins, I lay them upon thee, in hope that thou haste already taken them away. For thou hast paid that we ought, & our wounds hast thou healed. O increase thou, in me and other men, faith, patience and consolation, what adversity or trouble soever we be in. Thou, lord jesus, in thy passion didst pray: Father, if it be possible, let this cup pass fro me: nevertheless, not my will, but thine be done: and that is my prayer also. Upon the cross that didst pray: Father, forgive them. Even so lord, forgive I all those, that ever have done any thing against me. Thou didst cry: my god, my god, why hast thou forsaken me. O lord forsake not thou me then, in my deadly trouble. Upon the cross, thou saidst: into thin hands I commend my spirit. Even so now lord, commend I my poor soul into thy hands. O thou holy spirit. Prayer to god the holy ghost Great is the anguish and distress of my heart: have mercy upon me for jesus Christ's sake. I am afflicted, & so are many more: O vouchsafe thou to illuminate, comfort & strengthen me and them unto all goodness: convey thou and bring us out of all trouble, and fail us not, neither forsake us for evermore. Amen. ¶ A form of praise and thanks giving. The .33. Chapter. Thanks giving to god the father. O Almighty, eternal, merciful god and father, I laud and praise thee, that thou hast created me a reasonable man, and as a father haste preserved me to this hour: keeping me from great dangers ever sithence I was borne, & doing me more good, then ever I was or am worthy. specially, I give thee thanks for thy endless grace, which thou showest unto me and all faithful, thorough thy most dear beloved son: In that he for my sins, would be tempted so many ways, and suffer so vile a death: to the intent that I from hence forth, might be assured of faithful assistance. Magnified and blessed be thy name, that thou sufferest me not to die, without knowledge of the holy gospel. I thank thee also dearest father, that thou visiting me with this sickness and danger, dost not forget me. For in the mean season also, thou comfortest fortest and helpest, and full graciously shalt thou bring the matter to an end. thanksgiving to the son. Honour, praise and thanks be unto thee, my most dear lord jesus Christ, for thy holy incarnation, for thy martyrdom and bitter passion: whereby I am perfectly assured, that thou art my redeemer and Saviour. Upon that only set I my building: thither ward standeth my hope: there will I be found. Rom. 6. b. rom. 8. b. 2. Timo. 2. b Cheerfully and gladli with thy help, will I departed hence: trusting, that as I am partaker of thy troubles so shall I also have my part in thy everlasting glory. Namely, that at the last day, thou shalt raise up this my poor mortal body, taking my soul unto thee immediately at my departing hence. thanksgiving to the holy ghost. O the holy spirit, I tender un to the praise and thanks, for the true understanding, belief, comfort, patience, & all gifts, which thou graciously dost minister & give, by the means of our Lord jesus Christ. That the prayer is hard. The .34. Chapter. HEre unto serve all psalms of prayer and thanksgiving. Howbeit, whatsoever concerneth prayer, it is all comprehended with few words in the holy pater noster, if it be diligently & earnestly considered. notwithstanding no Christian prayer can be done in vain, that it should not be faithfully heard. God saith: Psal. 91. He hath a desire unto me, and I will deliver him. When he calleth upon me I shall hear him: yea I am with him in his trouble, whereout I will deliver him, and bring him to honour. He knoweth my name therefore will I defend him. With long life will I satisfy him, and show him my salvation Yea the whole psalter is full of such comfortable promises. Luke. 23. d. Ensample: if thou pray with the murderer upon the cross, that christ will remember thee in his kingdom, thou shalt also in thy heart, he are the gracious comfort: this day shalt thou be with me in paradise. Nevertheless, whosoever is in trouble, heaviness or adversity, ought earnestly to desire, the intercessions & prayers of faithful believers. ¶ That the word of God ought to be practised and used. The .35. Chapter. furthermore, he ought alway to have gods word before his eyes, and fervently to exercise himself therein. For whereas he faithfully calleth unto god, he doth it upon his word: and in the word of god he is taught how to behave himself towards all, what soever cometh in his way. If a man now can not give himself true information out of the holy scripture, whether it be concerning sins committed, or other temptations: then ought he to ask counsel of his learned soul shepherd, or of some other men of godly understanding. The lord saith not for nought: My sheep hear my voice, and I know them, john, 10. and they follow me, and I give them eternal life, and they shall never perish. ¶ Amendment of life necessary. The .36. Chapter. THe true faith bringeth with it naturally, a steadfast purpose, to live from hence forth, according unto all the commandments of god. christ likewise exhorteth every man, rightly to exercise, and well to use the gifts of god. Hereof bringeth he in a parable. A certain man, taking a journey into a strange country, Math. 25. called his servants, and delivered unto them, his goods. And unto on he gave five talentes: to another, two: and to the third, one etc. Upon the same doth the lord appoint the faithful servant his reward: and punisheth the slougish and evil servant. The righteousness of faith comprehendeth the fear of god, love of thy neighbour, patience, & all virtue. Of this fear, Prou. 14. it is written: The fear of god is a fountain of life, to avoid the snares of death. Neyghbourly love doth first and principally require, that we friendly and unfeignedly for god's sake forgive all them, that ever have offended us: and again to undertake (as much as lieth in us) to reconcile all our enemies. Then doth charity require, to give alms, to comfort the heavy hearted, and to practise all works of mercy: and look who hath done the good in thy sickness, it is requisite that thou give them thanks. Among benefits, this is not the least, when one moveth and exhorteth another, to keep himself from all filthiness. As for bodeli things, the sick should dispatch them with few words: but such as concern nurture honesty, the fear of god, safeguard in him, and the homage, which is due unto him, that aught to be done with more deliberation. For look what one speaketh at the point of death, the same goeth deeper to the heart of such as hear it: partly because it cannot be thought that a man on his death bed, being in greatest trouble, will use ipocrisye, or dissemble: partly, for that, when the soul beginneth to be discharged of the body, it oft times showeth some token of the freedom & joy, with the which it shall (even now forthwith) be perfectly endued. Ensample: the dear worthy patriarchs in the old testament, before their departing out of this life, sent and called for their children and other folks, instructing and exhorting them, to submit themselves unto the law of god, and diligently to walk therein. How faithfully did Mathathias at his death, 1, Mach. ● speak to his noble sons, comforting them out of god's word against all their enemies? exhortation unto patience. The .37. Chapter. FInally, we can not do better, than with gods help being patient in all adversity, and steadfast in all temptations, most gently and meekly to give over our wills into the will of god. I spoke not of such a patience & valiantness, as utterly to feel no more terror of death. For that is a very blockish unsensibleness of wild mad barbarous people: but all such feebleness as is felt, must a Christian man overcome, and with faithful confidence upon the grace of god, cheerfully step forth before the eyes of death. In the passion and death of christ we have a perfect ensample, not only of patience, but also of every other thing, that hitherto is written concerning preparation unto death. 1. Cor. 1. Colossi. 2. For he is given unto us of god, not only to be our redemption, but also to be unto us wisdom, whereby we must learn all that is necessary for our health. The seven words, that the lord spoke upon the cross, are specially to be pondered, weighed and considered. The first: father, forgive them, for they wot not what they do. The second: woman, lo there is thy son. The third: this day shalt thou be with me in paradise. The fourth: my god, my God, why hast thou forsaken me? The fift: I am a thirst. The sixth: It is finished. The seventh: Father, into thy hands I commend my spirit. Thorough the knowledge of jesus christ, Ensamples of saints. did all holy fathers and servants of god in the old and new testament give over themselves willingly unto death, the way of all flesh. Luke. 2. Holy Simeon saith: lord now lettest thou thy servant departed in peace, according to thy word. For mine eyes have seen thy salvation, which thou haste prepared before the face of all people etc. Seeyinge than that every faithful Christian, A lesson to learn to die. doth no less see christ with the eyes of his heart: he ought, with praise and thanks to say: forasmuch as I am assured, and do constantly believe, that I am redeemed and delivered by jesus christ, and not destroyed, but only changed thorough the death of the body: I am right willing and well content to depart hence and to die, when soever now it shall please the lord my god. The murderer, upon the cross, did willingly suffer the death that he had deserved: and so he obtained the everlasting triumph of a Martyr. Acts. 7. Holy Steven was content to suffer the fierce cruelty of the enemies: for in his last trouble he kneeled down, and cried with a loud voice: Lord jesus, receive my spirit, lord lay not this sin to their charge. Philip. 1, Paul, the chosen vessel of god, speaketh thus very comfortably: My desire is to be loosed, to depart hence out of misery, and to be with christ, which thing is best of all: for christ is to me life, and death is to me advantage. These, and such noble ensamples of other holy martyrs, should (by reason) provoke us feeble sluggish Christians, to be the more hardy and stout, and to think thus: well go to. Thou haste as yet, suffered no great thing for the lord Christ's sake: therefore now, even as a lamb, give over thyself cheerfully unto death for his name's sake. Thou haste daily made thy prayer, Prayer requireth patience. as christ hath taught thee, that god will take thee out of this wicked world into his kingdom, Mathe. 6. and that his will be done. Now if he will graciously convey thee into his kingdom, thou oughtest from the bottom of thy heart to rejoice, and, as his own child, willingly to obey them. Forasmuch as the famous heathen man Socrates, being before the seat of judgement, where the matter touched his body and life, desired no advocate, neither submitted himself to the judges, but valiantly disputed before them, and proved that there is no evil in death: It should sound very evil, If we (which out of the infallible word of God are instructed concerning a better life) should forsake this life of misery, with les patience, and with more unquietness of mind, than did the heathen man. The original and fruit of patience. The .38. Chapter. TO the intent that the feebleness of our nature (which quaketh at death, as at a thing terrible) may show Christian patience, we must cleave unto jesus christ with true faith, which shall warm our hearts, to have a love and desire after the heavenly glori and everlasting salvation: Yea rather to lose an hundredth bodies (if it were possible) then to be destitute of the holy gospel, whereby we are assured of deliverance from sin, devil & hell, by means of the blood shedding of jesus christ. unpatient folks, grudge against god, pouring out all unthankfulness, for that they were not created immortal, and so imagen they in themselves a terrible cruel god: Gene. 13. b, roman. 4. Galathi. 3. a. Gene. 12. c 10. a. & .26. a. b Yea all manner of vices grow out of impatiency. Abraham who other wise is set forth for an ensample of faith and righteousness, fearing death to sore, sinned grievously, denying Sara to be his wife. Note this well What Christian heart can read this without ●eares. In these later days (the more pity, god be merciful unto us) it is become a comen thing, for fear of death, to carry the true belief, only in heart secret. outwardly to deny the holy gospel & with mouth, behaviour & gesture, to serve Antichrist. ¶ That a man/ while he is yet in health, ought to prepare himself afore hand. The .39. Chapter. THis preparation ought no man to linger or differ till another time (though he been never so whole and sound) but every one forthwith and daily, to begin to make himself for death, to the intent that at all hours he may be found ready. Like as a stout and valiant soldier, when he must be up and fight with the enemies, overslepeth not himself, but keepeth his standing, and hath his weapons and harness already upon him: so much more ought we Christians, at all times to wait upon our heavenvly captain, when he bloweth the trump, that we may be readi to pass forth with him. Let your loins be girded about and your lights brenning, Luke. 12. and ye yourselves like unto me, that wait for their master, when he will return from the wedding: that assoon as he cometh and knocketh, they may open unto him immediately. Happy are those servants, whom the lord, when he cometh, shall find waking. With this similitude doth christ exhort every man, that at all times we prepare ourselves against his coming, when he knocketh thorough sickness and other dangers, when he calleth us out of this life, and when he shall come again out of his heavenvly palace, to judge the living and the dead. The right preparation is true faith, fervent love and charity, the clear shine of all virtues, and specially, a gentle willing mind to open unto the lord, to let him in, and with him to pass forth into his royal and matrimonial palace of the everlasting joyful kingdom. The preacher saith: remember thy maker in thy youth, Eccle. 11. or ever the days of adversity come, and afore the years draw nigh, when thou shalt say: I am weary of my life. Again we read: examine & correct thyself, Sirac. 1●. afore the judgement come: so shalt thou find grace in the sight of god. Humble thyself afore thou be sick, and declare in season that thou wilt cease from sin. Be not hindered to pray in due time, and differre not thy amendment until death. No man knoweth the time, place or manner, how he shall end this life. Many one hopeth yet long to live, & thinketh: I am yet young, I will follow the world. When I am old, or have a wife & keep house, then will I begin to frame myself. But o thou fool, who hath promised thee, that thou shalt be an old man, yea that thou shalt live to morrow? As nothing is more certain than death, so is nothing more uncertain than the hour of death, which the Lord hath not opened to his best friends. Therefore every day think thou none other in thy mind, but that thy glass is run out: A friendly warning. let every day be unto thee the last day, seeing thou wottest not whether that shalt live till to morrow. Learn to beware by the example of other men, upon whom stretch leg came suddenly, and slew them, even when they thought nothing less than to die. Yea of death ought we to think, as of that, which is present: for we have death by the foot, and carry him about with us in our whole body. Like as one in a ship, whether he sit, stand, awake or slep, is ever still borne and carried forward, although he mark it not greatly, neither feel it: so our life in a continual motion, doth every twinkling of an eye steal forth, and privily creep to the end, though we mark not how the time passeth. David sayeth our time goeth forth swiftly, Psal. 90. as though we did fly As if he would say: there can nothing run or fly away more swiftly. And Sirac sayeth: Sirac. 14. remember the death tarrieth not. Paul sayeth: I die daily. 1. Cor. 15. For even in the midst of life are we in death: yea death, daily assoon as we are borne, taketh away some what of our life. After this meaning writeth Augustine: The time of this life, is nothing else, but arouning unto death. Moreover death is daily set before our eyes: we hear the sighing and lamentable voices of them that die: we see the corpses carried to the burial: we go by the graves of the dead: we be still talking of those that are dead and buried. If the ensample of others, touch us but a little, then let us consider ourselves. Where is there one of us, that hath not sometime been in danger of life, either thorough tempest, sickness, pestilence, murder, war or other misfortune? Therefore seeing death waiteth for us on every side: we do wisely, when we also on every side wait for him, that he take us not unprepared, or catch us suddenly. Though a man perfectly know (as no man doth in deed) that it should belong afore he died: yet were it exceeding dangerous to differ the preparation till than. And more profitably could not one hamble the matter, then by time and in due season to direct himself unto that place, where he desireth everlastingly to remain. For uncertain he is, (when the last hour cometh,) whether he shall convert himself to God, and whether he shall have his ryhgte mind or not. Though he be not rob of his right mind: yet in deadly sickness he hath so much to do with the trouble, that it is heard than for him to learn, that he hath not comprehended & learned afore. The unspeakable pain of the body, the horrible sight of thine own sins, the terrible fear of god's judgement and the cruel temptation of the devil, come altogether upon one heap in the perturbance and cumbrance of death, and hinder exceeding much in every thing, that one ought to think, speak or do. If thou now hast lightly regarded all warning, and so diest in thy sins, thou shalt not be able after death to amend any more. All repentance & sorrowing from that time forth, shall be in vain. Prou. 11. When the ungodly dieth, his hope is gone. Forasmuch then as it is so, that in death we must abide the sorest and most dangerous conflict and battle: every reasonable man may well perceive that we ought by time and in season (yea all our life time) to prepare afore hand against the said battle. ¶ That the foresaid things ought by time and in due season to be taken in hand. The .40. Chapter THy last will and testament, The fruit of making thy testament in time of health. being made while thy body is whole and sound, causeth not thee to die the sooner (as our feeble understanding imagineth) but is an occasion that thou diest the more quietly, and that thou then goest not first about such thorns, when thou liest upon thy death bed. Well done is it, when one that dieth, doth restore evil gotten goods. But unto god it is an hundredth times more acceptable, if thou restore it thyself, while thou art whole and sound in body. It is well done, to bestow one portion of goods for the relief of the poor. But yet is it a much more acceptable offering unto God, when one himself in his lifetime giveth unto the poor. For that, which thou upon thy death bed apoyntest for them, is not alway distributed: and though it be, yet is it no more thine. Some do even as the wife, that would give none of her pottage to any body, till her pot was overthrown: then called she that poor unto it. It is well done, in the end to forgive all men and to pray unto god, that he also will forgive all thine enemies▪ but much more commendable is it to forgive them afore, while thou hast thy health: and not do it for fear of death, but for the very love of christ. As for other weighty makers, wherewith thou art wrapped, concerning wife, children, neighbours, debts, friends or enemies: those likewise oughtest not thou to differre, till the last day: wherein thou hast enough to do with the world, which thou art loath to forsake: with death, whom naturally thou hatest: with the devil, who practiseth all his crafty falsehood and subtlety: with the fear of hell, the terror whereof is horrible. By means of such things, an unprepared man doth oft forget the grace of GOD, and the souls health. For if thou, having alway a loving friend in estimation, dost contrary wise little regard a poor neighbour: It were no wonder, if thou shouldest forget the same neighbour in the mean season, when thy dear friend is departed. Even so when one now hath always cast what may do the body good (howsoever it goeth with the soul) no marvel, that the soul's health is neglected, when the body faileth. After this meaning, doth holy Augustine earnestly threaten saying: with this penalty is a sinner punished, that when he dieth, he forgetteth himself, who in his life time thought not upon God. Therefore while a man is in his flowers of health, he ought in such sort to learn the comfortable sayings of the gospel, that in his trouble, they may of themselves fall into his mind: or if other men advertise him of them, he may be the better acquainted with them, and have them on his fingers ends, as them that he hath known, exercised, and used before. Moreover, faith, whereby we overcome death and hell, hath her beginning, increase and strength, and is direct, not only above, but also against all the natural reason of man, that the infinite eternal god, should freely of a very gracious favour thorough his dear son take our part that are most grievous sinners. Therefore by times and in due season, thorough the preaching of the word, thorough the prayer and sacrament, should faith in us be planted, increased, practised and made perfect. In the mean time as long as we live, ought we to pray and beseech god, of a gracious hour and blessed end. And when the end draweth nigh, to put God in remembrance of the same prayer as well, as of his commandment and promise: in that he hath not only charged us to pray, but promised also that he will graciously hear us. Oh, most gracious god give us grace to do this & with unfeigned hearts to put it in practice. Daily ought we to have remorse of conscience, where as we have failed, to repent and be sorry, to crave of God forgiveness, and to take upon us immediately, to amend all such things as are amiss. For in the sight of god, it is a thousand times more acceptable, to cease from evil by time in due season, afore trouble come, than that present danger and fear should force us to amendment. He that is fallen into a deep foggy well, and sticketh fast in it, will he not straight way call unto every man, to help him out, one way or other? Will he not make a soremone, howsoever men hast to deliver him: Out of doubt, he that goeth above with sin and vice, hangeth by a bare weak thread (so to say) above the pit of hell: yea he is now in hell alreadi, forasmuch as he turneth not from sin to the grace of god. Then must it needs be an horrible, devilish and obstinate blindness, when one sticketh fast in such a state of life, as is altogether cursed, and yet will appoint a day, a great while hence for to come, and therein think to begin to give the devil his leave: when he knoweth not himself, whether he shall live till that day, and whether he shall then have a mind to convert. For to have a will unto true repentance, is a free gift of god, which ought of him daily to be desired: that the comen proverb be not verified in us: vicious life, unhappy death: he that will lie well and soft, must make his bed thereafter. Yet for all this, it is not my mind to shut up the grace of god into a narrow straight, or to bid any man despair. When an evil disposed man, that feareth not god, lieth upon his death bed, being afraid of hell and damnation, he may happen to desire of god longer life, for this intent, that he may afterward amend, become a better man, and more directed to die. But let not such vain thoughts trouble thee. For though thou shouldest live yet an hundredth years longer, thou mightest, thorough thine own perfectness, deserve nothing towards god: But be thou of this assured without all doubt, that there can no true repentant come to late. Turn thee yet, even this present day, unto god: be heartily and unfeignedly sorry for thy sins: be of a good mind and whole purpose, that if god help thee up again, thou wile amend all things. Nevertheless comfort thyself by that only mean, which God hath prescribed: namely the Lord jesus. So shalt thou be sure, with the murderer upon the cross, to have gracious favour for ever. ¶ The second book of death. ¶ How the sick ought to be spoken unto, if need shall require. The .1. Chapter. Hitherto have we declared, how one ought to use himself in the dangers of body and life. Now followeth, how we should behave ourselves towards them that be in like case. Hereof hath david sung these words in the .40. Psalm: blessed is he that considereth or thinketh upon the poor, for in the time of trouble, the Lord shall deliver him. The Lord shall preserve him and save his life: he shall make him prosper upon earth, and shall not deliver him into the will of his enemies. When he himself lieth sick upon his bed, the Lord shall refresh him. Yea thou lord makest his bed in all his sickness. Item, he that is judge of us all, shall at the latter day pronounce this sentence: come ye blessed of my father, possess the kingdom, that hath been prepared for you, from the beginning of the world. For I was sick, & ye visited me. O what a wicked unbelief is this, that we are more afraid at a little adversity & uncertain danger, then encouraged by such a Godly, sure and faithful promise? Therefore among the greatest works of mercy, this is reckoned to visit the sick, to have compassion on them, to give them good counsel, and to comfort them. Which thing must be done with reason and discretion, to the intent that neither to little, nor to much, be meddled withal. To little were it, to cause the sick still to believe, that he shall shortly come up again and recover. For such fond hope have men already of their own nature, and thereby sometime they over see themselves. Again, it were to much, to deal roughly with one, that is weak of faith, and suddenly to fear him with death: that were even as much, as to break the bruised read, Esay. 42. Math. 12. and utterly to quench the smoking flax, contrary to the ensample of christ our Lord. A whole instruction ought to be given unto such sick people, as have need thereof, to make them strong and wiling unto the cross and death. And so should they also be put in mind, what death is, whence it came and wherefore, what it doth thorough the grace of god for Christ's sake: by whose spirit and power the most horrible death of all is overcome. Her of is spoken sufficinentlye in the Chapters going before. Out of the which foundation, it may thus be spoken unto the sick: thou hast the almighty god thy dear father, & jesus Christ thine intercessor and saviour, who hath taken all thy cause in hand: let him alone withal, he will not suffer the to perish, but give thee his holy spirit, which shall conduct thee, into eternal joy and salvation. Only direct thou thyself even now at this present, and prepare thee to departed, giving all temporal things there leave, having a right understanding of the holy gospel, and exercising the true belef thereof by fervent prayer, charitable love and patience. Turn thee for god's sake, from all creatures, to the creator and maker, turn thee from wife and child, turn thee from temporal goods and honour, considering that none of them can help thee, neither from sin, nor from death. All that thou leavest behind thee, the lord, according to his almighty providence, shall well and fatherli take care for them. He that hath created thy wife and children, shall also provide them a living, as he hath sent unto thee all things necessary, even unto this hour. afterward ought not the mind of the sick to be disturbed or pointed hither & thither, up & down (as, the more pity, they use to do in the Papistry) but only unto God the father thorough jesus christ, according to the contents of the whole gospel, after this meaning: The spiritual comfort●● Dost thou believe and confess from the ground of thy heart, that there is but one only god, who hath given thee body and soul, meat and drink, lodging and clothing, with all other necessaries, & graciously helped thee out of many grievous mischances and miseries? The sick. Then let the sick say: yea, that I knowledge and confess. Dost thou also confess, The conforte● that thou oughtest above all things, to have feared and worshipped this thy gracyousse maker and father, and to have loved him with all thy heart, with all thy soul, with all thy strength, and, for his sake, thy neighbour also as thyself? Hath not god deserved that at thy hand? The sick. Then let him say: O Lord god, I should in deed have done so. The comforter. Knowledge thou likewise, that thou oft and many a time, haste wittingly and willingli, of very ungraciousness, done against god and thy neighbour: by means whereof, thou hast iustli deserved the everlasting wrath, plague and indignation of god in body and soul? Then let him say: Oh sir, it is all to true, The sick. I yield myself guilty, and confess it before God. Well, The comforter greater and more horrible sins then these, couldst not thou do, if thou wouldst still not regard the wrath and rigorous judgement of god, as thou haste done heretofore. How art thou minded? Dost thou desire and pray from the ground of thy heart, that God will preserve the from such slender regarding of thine own sins, and of his just wrath and judgement? Desireste thou also, with thy whole heart, that God will not deal with thee after his divine judgement and justice, but according to his fatherly mercy, and that he will remit and forgive thy sins and trespasses? Then let him say: Yea that is my desire, The sick. from the bottom of my heart. God from heaven did send unto thee his dear and only begotten son, The comforter who took upon him the nature of man, and in his death upon the cross he bore, not only our trespass, but the pain also and punishment due for the same, making full payment and satisfaction for us. john the Baptist with his finger pointeth unto Christ and sayeth: lo, this is god's lamb, that taketh away the sin of the world. And john the Evangelist saith: 1. john. 1. The blood of jesus Christ cleanseth us from all sin. Dost thou now confess, that jesus christ the son of God died and rose again for thee also: And wilt thou as one parcel of the world, one broken read, one piece of smoking flax, and one lost sheep, cast all thy sins upon him: embracing this comfort of the gospel in thy heart, and comprehending it with a strong steadfast belief? Then let him say: O lord jesus, The sick my hearts desire is, of the to be healed, comforted and refreshed. And thanks be unto God for evermore, that I may have him my mediator and redeemer. I will wholly commit and yield myself unto him. Then upon this, The cōfo●●. the Lord jesus christ by his godly word and gospel, sendeth thee this message: Thy sins are forgiven thee, and in his sight all are taken away: not only the sin, but the pain also due for the same: namely everlasting death, hell and damnation. So that thou shalt be received again as a dear acceptable child, and heir of eternal life. believest thou this comfortable promise of jesus christ? Then let him say: yea, The sick but O merciful god, strength thou my weak belief. The cōfort●● The sum of all this, is contained in the articles of the Christian belief, which with the aforesaid interpretation, may be rehearsed unto the sick. And to the intent that thy heart may be set at rest, and the assured in thy faith, therefore hath christ instituted his holy supper and sacrament of his body and blood: wherein he doth signify, witness and put to his seal, that even thou also art one of those many, for whom he gave his body, and shed his blood. Now when sin, death, hell, devil and gods wrath tempteth and turmoileth thy conscience, thou must with the same sacrament, as with the word of god, comfort thy conscience: that christ jesus with his body and life, is thy surety: and that his soul and blood, and all that he is, standeth for thee and on thy side, against all bodily and ghostly enemies. Moreover, thou must bid the sick call upon god for faith, patience, and other spiritual gifts, Some time recite before him the lords prayer, with a short exposition, that he may direct his prayer the better. Exhort also all such as stand about the sick, to pray for him, considering that our lord hath made a rich and faithful promise: Where two or three are assembled in his name, he himself will be in the mids among them, and grant them their desire. And for as much as all instructions must be taken of the word of god, therefore before the sick these parcels following may be read. The .6. Psalm which beginneth: Lord rebuke me not in thine anger. etc. The .22. Psalm: my god my god etc. The .25. Psalm: Unto thee O Lord. etc. The .27. Psalm. The lord is my light. etc. The .42. Like as the heart longeth. etc. The .51. Have mercy upon me etc. The .91. Whoso dwelleth. etc. The .116. I am well pleased etc. The .139. O lord thou searchest me. etc. The .143. Hear my prayer, O Lord. etc. The prayer of king Ezechias. Esay. 38. The Psalm of Simeon: Nunc dimittis. Luke. 2. The .11. Chapter of john: Of Lazarus. The .14. and .17. of S. john's gospel. The passion of christ, and specially concerning the one of the two murderers. The .8. Chapter to the Romans The .1. Corinthians. 15. All which places serve to make the prayer fervent, and to strengthen true belief. Furthermore, the sick ought to be told of the fruits of faith, because of provoking thankfulness for the unspeakable grace of god: with exhortation to forgive his enemies, to do every man good according to his power, & in every point to amend his own life and conversation: but specially with a patient, gentle, quiet and good willing mind, to wait for deliverance. namely, thou mayst say thus: Take up thy cross upon thy neck patiently and follow christ, thy Lord. Remember and behold christ, hanging in great martyrdom upon the cross. He suffered patiently, until his father's will was fulfilled in him. Even so thou also, hold still unto the Lord thy god, that he may perform his will in thee: if it be his good pleasure, now to take the stinking transitory flesh from thee, to purify it, and to make an eternal glorified body of it, thou haste great cause to reioyes. At the point of death. When the sick is drawing a way, and speechless, having yet understanding, thou mayst speak unto him these words: fight valiantly as a worthy Christian, & despair not: be not afraid of the rigorous judgement of god: hold thee fast to the comfortable promise of christ, there as he saith: I am the resurrection and the life. He that believeth on me, shall live though he were dead: and whoso liveth and believeth on me, shall never die. In him is thy belief▪ therefore, shalt thou live with him for ever. christ thy saviour shall never forsake thee. There can no man pluck thee out of his hand. john. 10. Heaven an earth shall pass, but god's word endureth for ever. Have thou therefore no doubt, Luke. 21. thou shalt, after this battle, receive the crown of everlasting life. Ask now the man, whether he understand and believe: desire a token of him, and cry unto him fair and softly: good brother, upon thy soul's health depart not, shrencke not away from jesus christ, commit thy soul unto thy faithful god and loving father. Speak from thy heart rote with christ thy brother upon the cross: Father, into thy hands, into thy protection and defence, I commit my spirit. When his understanding is paste, commit him unto god. Make thy prayer alone, or with others, that god will take this sick man into eternal life, and grant him a joyful resurrection at the last day, only for the Lord jesus Christ'S sake. Amen. ¶ Of the burial and what is to be done towards those, that are departed hence. The .2. Chapter. THe soul of the dead, assoon as it is departed from hence, cometh into a state there as prayers (if one would make them for him afterward) have no place, and are either unprofitable or else vain: yea, offensive also and hindrance, to our christian belief. The body of him, that is departed, ought reverently and soberly to be conducted unto the earth and buried. For that is the last service, that we can do for such as are departed, and therbi may we declare our charitable love towards them. In the mean season, when we reverently commit the body (as the wheat corn) unto the earth, we testify our belief of the resurrection for to come. The scripture also commendeth those, that faithfully will have to do with burying of the dead after the ensample of Tobias. Of misordring the bodies of the dead, writeth Plato, the heathen Philosopher. Lib. 7. De repub. Is it not a bond, greedy and voluptuous thing, to spoil the dead coarse, and to rage against the body as an enemy, when the enemy that fought in the body, is departed away? What differre they from dogs, which bite the stone that is cast at them, and let him go free that cast it: There is no difference. Of such points ought we to be ware, for they bring hurt unto victory. Of gorgeous graves and sepulchres, it is written in the Poet Euripides: men's minds are mad, when they beestowe vain cost upon dead bodies. For if we consider the matter right, we must needs greatly marvel, that ever a man should fall into such a frenzy, as to use pride after death. Touching the place of Burial it is to be noted, that by such ordinary means, as be permitted us, we are bound to avoid sickness and all hurt. Now out of graves there come naturally evil savours or vapours, which altar & change the air, and increase the disease of the pestilence, when the church yard or place of burial standeth in the mids of Cities or towns. Therefore both the jews heathen and Christians, were wont to have their Burials without the Cities. For what time as Christ raised the widows son from death, the Evangelist saith: When he came nigh unto the gate of the City, behold, there was carried out one dead, who was the only son of his mother, Luke. 7. she being a widow, and much people of the City with her. Moreover the sepulchre of our Lord jesus christ was without the City. But the Pope and his adherentes, with their money market, found here a treasure bag, otherwise persuading the people: as though to lie here or there, did further or hinder salvation. afterward, let the dead rest quietly, no evil being spoken of them of malice but good, Good counsel. though they were our enemies (of malice I say) for otherwise must vice and sin, aswell of the dead as of the living, be declared and rebuked, that others may beware. The old Poet Mimnermus writeth: we all are inclined to envy an excellent famous man, but after death to praise him. Therefore do they not only against Christian charity, but also against man's nature, that disdain to give unto the dead, their due praise and commendation. Specially when one, that hath showed us friendship and kindness, is departed, we ought never to forget his benefits, but to declare our thankfulness to his kinsfolks or friends. But if we carry the remembrance of them to the grave, and bury it with the coarse, thinking no more upon their gentleness: Then are we like unto wild beasts, that are hot and burning in desire, but assoon as the thing desired is out of sight, the love is quenched. Hereof complaineth the Poet Euripides: seldom are there found faithful constant friends after death, though afore time they were joined never so near together. The thankfulness, that is showed to him that is present, passeth away and vanisheth, when one is carried out of the house. The third book of death How they ought to be comforted, whose dear friends are dead. ¶ The .1. Chapter naturally we mourn, weep and lament, when our kinsfolks & friends depart. When father & mother dieth, the son and the daughter remembreth, how many a foot step the elders went faithfully and worthily to provide them their living: yea if it had been possible, they would have showed the child their own soul, and given them the heart in their body. Again, the parents consider, how good obedient children they have had of their sons or daughters: and what honour and ioyefulnesse more they might have had of their children, if they should have lived longer. The sisters and brothers remember, that they came of one father, being borne under one motherly heart, brought up in one house, eating and drinking at one table. If it were else a man's companion, he thinketh: he was my faithful dear friend, he did no man hurt nor harm, but desired to do every man service, and that so honestly, that a man might have trusted him with his own soul. If he were a good ruler, we think: he was to his own native country, true and faithful, and excellently well inclined to the welfare thereof who hath not then good cause to be sorry for his departing: This is the cause, that the blood naturally gathereth together, so that we are sorier for the death of such one, then of another private man. Such heaviness, pity and compassion, doth GOD allow. For he hath not created us to be stones and blocks, but hath given us five senses, and made us an heart of flesh, that we might have feeling, and love our friends, being sorry when they suffer trouble and die: Yea GOD hateth unfriendly and unmerciful people: and whose hearts are not moved, when their friends are vexed or taken away from them. Therefore the holy Patryarck Abraham, Gene. 23. lamented and mourned for Sara his wife when she was dead. Good joseph made great lamentation for jacob his father. Gene. 50. Paul likewise, Philip. ●. writeth thus: My helper and fellow souldyar Epaphroditus was deadly sick: but GOD had mercy upon him, and not only upon him, but also upon me, that I should not have one heaviness upon another. But as in all things, so in this there ought a measure to be kept, that we continue not in fleshly unordinate heaviness, but still resist the sorrow, and comfort ourselves with this account following: what do we mean thus to mourn and lament? What will we do? The Lord is great, and doth no man wrong. And the same is an honest good will, that conformeth itself to the will of god. A notable saying. For the good heathen man Seneca, wrote unto his scholar Lucillus after this manner: a man ought to be content with every thing that god is pleased withal, only because it pleased god. Now is every thing ordered by the providence of god, as holy Augustyne de civitate dei saith: Lib. 5. cap. 11 without an orderly division and convenient joining together of the parts, hath not God left so much as the bowels of any best, how vile or small so ever the same be, nor the feathers of a bird, nor the flower of the herb, neither the leaf of the tree: so that there can nothing be found, that is not subject to the providence of god, neither can there any little bird die, without his device, charge and commandment. If god now have so diligent respect to such small things, how then could thy friend (whom thou mournest for) depart away by death, without the providence of god? Therefore if we speak against the lords works, and cry against his will, what is that else, but even as though we therefore lived upon earth, that we as lords & rulers, should prescribe laws for the almighty? Which thing to think (I will not say to speak) were yet horrible. When thou givest forth thy child to a nurse, & she hath kept it long enough, thou takest it home again: the nurse having no reasonable cause to complain upon thee, for taking again thine own. Yet much les cause have we to grudge against god our creditor, when he by death taketh his own again. For as for father and mother, brother and sister, wife and child, friend and lover, yea and all other things that we have, what are they else but lent goods and free gifts of god, which he hath committed unto us, & which we, as long as he dareth us then, ought to esteem as advantage. When a Lord hath lente us a fair costly table, whether should we gladly with thanks restore it him again, when he requireth it, or brawl with him after this manner? O thou terrible lord, how happeneth it, that thou hast rob us of so costly a table? How cometh it, that thou hast taken it from us again so suddenly? Upon such a complaint might not he with good right, answer: Is that now mi reward for lending you so costly a table, which I did of love (undeserved on your part) that ye might have commodity & pleasure there of a while? Yea the more worthy the gift was that I lent you to use, the more thankful should ye be unto me. Yea with rougher words might god justly rebuke us, that be so unpatient. When the house fell upon jobs x. living children, seven. sons & iii daughters, and when his vii M. sheep were brent with fire from heaven, and his enemies carried away his five hundredth yoke of oxen, and five hundredth asses, as the other enemies drove away three hundredth Camels, & slew also his servants in all this misery & hurt, job comforteth himself & thanketh God, who had lent him such things, and taken them away again. The lord (saith he) hath given them, the lord hath taken them: even as it hath pleased the lord, so is it come to pass: blessed be the name of the lord. Let us therefore also say with job: the Lord gave us this father, that child, such a friend: the Lord hath taken him again: blessed be his name, But when thou shouldst laud and praise god, it hindereth the exceadyngly, if thou fear, that god of a wrath and enmity against thee, hath taken away from thee thy son or thy wife. etc. Such an opinion cometh not of god, but is even a practise of the devil. And herewith agreeth our feeble nature: what soever is song or said, we think in trouble, that god is angry, and that our will is good and profitable and not gods will. Contrary hereunto, are we instructed by holy scripture, that though we know not perfectly, for what cause God sendeth us this or that punishment, yet ought we to be satisfied in this, that god is gracious and favourable unto us, for his beloved son our Lord jesus Christ's sake. Nevertheless to the intent that we may both the better understand, and be the more glad to receive the good will of God. I will declare what profit such a death bringeth to him, that departeth, and to those that remain. ¶ That unto such as die, it is profitable to depart out of this life. The .2. Chapter. IF they that be dead from hence, had not suffered trouble in this world when they were alive, it were no marvel, to see us mourn out of measure for their departing. As for all their joy and pastime upon earth, they are scarce to be accounted dreanes, in comparison of the true joys and treasures above. Again: who will undertake to number the adversities, that all men, of what estate so ever they be, must be possessors of: We may well say with job: man that is borne of a woman, liveth but a short time, and is replenished with many miseries. Against the which there helpeth neither gold nor silver, neither power nor nobility, neither policy nor natural wit. To day we are whole & sound, tomorrow sick: to day merry, to morrow sorry: to day rich, to morrow poor: to day honoured▪ to morrow despised: to day alive, tomorrow dead. Moreover vice commonly hath so the upper hand, that none can live upon earth, but he must displease either god or man, or else them both. Therefore seeing thy loving friend is gotten out of the mire, and gone out of the sweat bath that thou yet sittest in: art thou sorry now, that he is released & unburdened of so much misery? Thou shouldst rather give thanks and praise unto god for it: specially forasmuch as death doth utterly destroy neither body nor soul, neither honesty nor virtue, wherein, he that is now departed did here exercise himself in time. For look what good thing on hath done, it shall not be quenched out thorough death: but the praise and commendation thereof, among all such as are good, doth rather increase then minish after death. The soul departing in true faith passeth straight to the joy of heaven. The lest parcel of the body doth not utterly perish, but the whole body shall at the last day, be called to immortality, where our friends shallbe a thousand times better, richer, more pleasant and more blessed, then ever they were upon earth: when we all shall come to them again, see them, know them, and have perpetual company with them and all saints. After this sort, did Adam and Eve trust, that Abel, who was slain, should be restored again unto them, because of the seed that was promised. A similitude: if a great Lord had called the and thy son, and promised you much wealth & good shouldest thou weep when thy son goeth to him, and thou thyself wilt shortly follow after? No verily, but thou wouldst order thy matter so, that thou mightest be there out of hand. Why unquietest thou thyself then so sore, for the death of thy son or friend? The almighty Lord hath called him and thee to his eternal kingdom, to place thee and him among the princes of heaven. Thy son passeth hence thorough the gates of death, he shall rise again to honour. Why vexest thou then thyself? Why orderest not thou thyself, joyfully to follow him? For thou haste not lost him, but only sent him afore. If it were possible, that thy son knew of thy unmeasurable wailing and howling, and could speak unto thee, without all doubt he himself would rebuke it and say: why will ye vex your age with unprofitable, yea with unreasonable mourning? Wherefore will ye blame god, his ordinance and providence? Will ye envy me the great honour and joy, that I am promoted unto? Think ye, it is a thing to be bewailed and lamented, that I am brought out of danger into safgarde, out of misery into welfare and out of the wicked world into the company of angels? I will go some what nearer unto you: I pray you, if it lay in your strength and power, to send for me into the temporal life again, would ye calm down again into the misery of yours? With what great fault have I deserved such unfaithfulness at your hands? And if ye should not call me again, why mourn ye then so and lament? Upon such words, we must needs be ashamed of our unmeasurable sorrow & heaviness. That we ought thus to judge of faithful christian men that are departed, we may learn by the words of Christ, who testifieth unto Martha: I am the resurrection and the life. john. 1●. He that believeth on me, shall live although he die. And he that liveth and believeth on me, shall never die. How dear & precious, Psal. 11●. in the sight of the lord, is the death of his saints? Understand that god doth faythfulli take them in to his protection, and hath respect unto their souls, to receive them into eternal life. Now sayest thou: Alas, if I knew, that my wife, child or friend were saved, I could the better away with his death. As for a thief, he need not to be glad when he is carried from prison to the gallows. This man hath been all his life a child of the world: he never feared God, but died in sin haply without repentance, and peradventure from the cart of this misery, he is yoked in the chariot of eternal fire. Answer: no man can tell, how he behaved himself at his last end: haply he repented, and is pardoned. We ought ever to hop the best, till we have sufficient evidences, that the man is lost. Secondly: though his damnation were open and manifest, yet ought a faithful man to rejoice in the righteousness of god. The ravens must have dogs garbage, partridges must be set upon the board before lords: a murderer must be laid upon a wheel. It is as meet for judas to sit in hell, as for S. Peter to be in heaven. Thirdly thou sayest: if he had lived longer, he would peradventure have amended. Whereupon take this answer: he might have happened assoon to been worse. A prudent man looketh for no better, but feareth the worse in this blasphemous world. S. john. Chrisostome testifieth plainly, that assoon as God taketh away a man thorough death, the same man from thence forth, should never have been better. Verily God is to be praised and thanked, when he taketh away the ungodly. For the more a man heapeth up sin upon sin, the greater punishment must he suffer afterward, for good righteous justice sake. The ungodly sinneth ever the longer the more upon earth: but by death doth god pluck him down from his sinful life: though not spiritually and inwardly, yet with exterior members, the same must cease from sin. Therefore to such as are hard hearted and disordered, there is nothing better, then to die the sooner. ¶ What profit the death of friends, bringeth to such as are left behind alive. The .3. Chapter. THat the death of the ungodly doth profit other men, it is easy to perceive: for thereby are the wicked upon earth some what minished and swept out, and other poor wretches fair the better. But that the death of the righteous should bring any commodity to such as remain alive, it soundeth strange in our ears: therefore shall it be declared. When a man, endued with excellent gifts, is made an idol: Almighty God cannot suffer it. For God himself will be he, of whom all good things undoubtedly must be hoped and looked for: and unto his dishonour it serveth, if the heart clean not only unto him. And blessed is the man, that setteth his love, comfort and hope upon the Lord. Again, cursed be the man (as the Prophet sayeth) that upon man doth put his trust. Now cometh it lightly to pa●, that we set to much by rich parents, by fair children, honourable friends, and men of good properties. Therefore god plucketh them away from us, to draw us away from creatures, and that we might perceive his fervent love towards us, in that he is jealous over us, that he taketh out of our sight, whatsoever we gape upon besides himself. And also, to the intent we might perceive, that whatsoever is in the world, it is but temporal, and lasteth but the twinkling of an eye: and that only the father of heaven will, can and may help in all troubles. Moreover, what a number is there of them, that of an inordinate love towards their children, parents and friends (to make provision for them, and to bring them aloft) iopard their souls for them, fall into great unquietness, and fret within themselves, being unmerciful, covetous, bribers, usurers, liars, deceivers. Franciscus petrarcha writeth: Thou hast lost thy son, yea but thou haste lost with him also much fear, and an infinite matter of careful sorrows: by reason of the which cares, that thou mightest be delivered from them, it behoved either thee or thy son to die. Therefore give god thanks for his grace, when he dischargeth thee of those things that hinder thee in his free service: and when he taketh from the thy wife, child, friend or others, upon whom thou haste hanged to much, and for whose sakes thou hast done wrong many a time. That thou mayest understand this thing the better, take for ensample mercy towards the poor. We see that they, whose children and friends are departed, give alms richly, which, while their wives, children and friends were alive, would not have given one penny, for fear that their friends, after their death should have had need, and been destitute of money themselves. Yea rich folks, which (as God sometime appointeth) have no children nor heyers of their own bodies, become fathers and upholders of many poor men. Which thing unto them, and unto all Christendom, is more profitable and more worthy of commendation, than ten sons of a naughty life, such as commonly there be many: among whom scarce one of x. speedeth well, I mean of those that inherit their father's riches and goods: for shamefully they waste and consume them, to the hurt of themselves and of others Item, though one know, that he ought to love no man in such sort, as to displease god for his sake: yet many a time is one moved, thorough his friends, to do against his own conscience, if he will not displease them. Therefore graciously doth God pluck away those friends, whose presence serveth unto thy destruction. Moreover thou sayest: how should not I mourn, seeing I am now rob of such help and succour, as I should still have if he were yet alive. Answer: such complaining cometh not of a free love towards the dead, but of a servile and bond stomach, the looketh & hath respect to itself, and desireth to work his own profit with another man's hurt. Now if thy son or friend, that might have been thy comfort in thine age, be departed, god may send thee others in their place: Yea there be some at hand already, that offer their help & counsel to the and thine, & will not fail thee at thy need. And though it were so, that thou haddest none other child nor friend in their stead, but wert destitute of all bodily help, yet hast thou a gracious god thorough jesus Christ, with the spiritual gifts, which shall continue with thee for ever. But some say (and specially great younkers) mi mourning and sorrow is, because my kindred, name and stock, mine arms & badge perisheth, now that I leave no heirs of my body behind me. O thou great idiot, thou lamentest, that thy name and honour perisheth in this transitory world, and forcest little, how thy name and honour may continue for ever more in the kingdom of heaven. What is become of the mighty kings & emperors, which fought for the greatest honour and magnificence, that they might never be forgotten upon earth? The memorial of them is passed long ago, they have their reward already, as our lord sayeth. Contrary wise: the dear worthy saints, which despised all glory of this mortal life, have at this day greater honour, praise and commendation, than they that travailed to obtain the glori of this world. Now therefore will god help thee, not to pass upon temporal honour and pomp: but most of all to care, how thy name may remain in remembrance before god, with those, that unto him have done faithful service. ¶ Companions that suffer life heaviness of heart. The .4. Chapter. IF any thing were practised against thy child or friend, that necessarily must not come to pass, so that he might well have escaped it, than hadst thou just cause to howl and lament. But now behoved it him, as a mortal man, to end this life, even according to the first ordinance of God. Thou hast thousands & thousands of companions, whose dear friends departed hence by death. Why wilt thou then disquiet thyself? What time as Abraham was commanded of god to sacrifice his own only beloved son, what mind had he (thinkest thou) when he now drew the sword, & thought to slay his son? greater sorrow had he for his son that yet was alive, them thou for thy son that is dead. In what case was the holy patriarch jacobs' heart, when tidings came to him, that his dear son joseph was torn of wild bests? Where was there ever father in greater heaviness, than even David, when by his own son Absalon (whom he yet exceedingly loved) he was expelled from his kingdom? Doubtless he was in none other case, then as though the heart in his body shronck and melted like wax. These & such like ensamples, oughtest thou to set before thine eyes: whereby thou shalt perceive that thy sorrow is to be esteemed but small towards these: and therefore thorough the contemplation thereof undoubtedly it shallbe assuaged. ¶ Thorough god's help, all heart sorrow is eased. The .5. Chapter. Unhandsome physicians are they, that well can see the greatness of the sickness, and brawl with the patient for his excess, but can not show a remedy, whereby the blemish may be healed. Therefore now that I have hitherto reproved unmeasurable sorrow & heaviness, I will not leave the matter so bare, but declare now also a medicine, whereby unreasonable mourning (if it be not clean taken away) may yet be eased and minished. The time of itself, maketh all cumbrance lighter. For there be many men and women which in times past have set finger in the eye, knocked upon their breasts, pulled the here out of their own heads, ran against the wall, disfigured their whole bodies, and horribly howled for the dead. But now they have their pastim in all kind of minstrelsy, as though they never had ailed any thing. Not withstanding to wait still till heaviness forget itself, is a wynishe thing: and again, to bridle it by times, be seemeth the natural reason and soberness of a man. What is them to be done? It lieth not in thy power, without the special help of god, to expel sorrowful mourning. First & principally ponder thou the power & grace of god. The power: in that the almighty is able many hundredth ways, faithfully to ease thee of thy sorrow. The grace: in that he is willing & ready (for the worthiness of his son) to make the joyful again, here and in the world to come, so as is most for thy profit and wealth. Adam & Eve had unspeakable sorrow, when their obedient and righteous son Abel was murdered. God than did well put them in remembrance of their sin. But they, being also mindful of the promise of the blessed sede, were thereby erected and comforted again: howbeit in such an exceeding heaviness, it was very hard to withstand desperation, and to overcome all mischance. Therefore let us consider, that though we Christians be not altogether called to the pleasures of this time, but stoutly to strive and valiantly to fight against them: yet shall not Christ leave us comfortless, but according to his promise, he shall faithfully be with us until the end of the world. ¶ We must furnish ourselves with prayer and patience. The .6. Chapter. TO the intent that god may assist us with his might & grace, we must earnestly pray unto him that with his holy spirit, thorough his godly word, he will comfort us, that we may render thanks unto him, when he hath delivered our friends from the daily battle of the soul, against the flesh, the devil and the world, and from all discommodities of this veil of misery. For like as one, that hath fared well at a dinner, doth thank his host, though the host let him depart again, yea that geste rejoiceth afterward to remember it: even so, forasmuch as god for a season, hath lente us wife, child and friends (which is more than he ought us) though he suffer them to depart, we ought nevertheless to give him most high thanks. specially there is required a willing and stout mind: whereof holy S. Paul hath written this very comfortably. I would not brethren, 2 Thessa. 4. that ye should be ignorant concerning them which are fallen a sleep, that ye sorrow not as other do which have no hope. For if we believe that jesus died and rose again, even so them also, which sleep by jesus, will god bring again with him. By these words may we perceive, that there be two manner of mourners for the dead. The heathen and unbelievers mourn without hope of the resurrection: their opinion is, that seeing their near friends are dead, there is no more of them, but that they have utterly lost them for ever. This heathnyshe sorrow, will not S. Paul have of Christians. The Christians mourn also, but with a living hope of the joyful resurrection. For like as god the father left not christ the lord in death, but raised him up again, and placed him in eternal life: Even so us that believe shall not he leave in death, but bring us out, into everlasting life. For this cause doth the Apostle speak of the dead, as of those that sleep, which rest from all travail and labour, that they may rise again in better case. Like as the flowers with all their virtue, smell and beauty, lieth all the winter in the root, sleeping and resting, till they be awaked with the pleasant time of may, when they come forth with all their beauty, smell & virtue: Even so ought not we to think, that our friends which be departed, are in any cumbrance or sorrow, but their strength and virtue, being drawn in, liveth in god and with god. They lie & rest till the last day, when they shall awake again, fair, beautiful and glorious in soul & body. who will not now rejoice at this comfort of Paul, and set aside all unprofitable sorrow, for this exceeding joys sake. Faith, that is confessed with the mouth, must not be destroyed with a contrary deed. Now is our belief set thus: I believe forgiveness of sins, the resurrection of the body, and the life everlasting. Therefore remaineth there nothing behind, for the which the soul of the faithful should be tormented in the world to come, or shut out from everlasting joy. In the law .13.9.2. ubicumque, it is noted: unseemly heaviness for the dead, springeth out of despair of the resurrection for to come: & rather of faintness of mind, then of mercy or godliness. ¶ Ensamples of patience in like case. The .7. Chapter. IF the wise famous heathen could be numbered, which took the death of their friends and children in good part, and with a stout stomach, should it not be counted a shame unto us christian men, that declare less constancy in that behalf? Pericles, the captain of the Athenians (who for his wisdom and virtue, was called Olympius, one of heaven) when he had lost his two sons Paralius and Zantippus within the space of four days, was no more sorry nor unquieted in the same sudden chance, but that on that day following, he came clothed in white before the whole multitude, and consulted of the present wars: so discreetly and manfully, that every man wondered at him and honoured him. Xenophon a disciple of Socrates, when he understood that his only son Grillus had fought valiantly, and upon the same was slain of the enemies, he said unto those that brought him the message: I made my prayer unto the gods, not that they should give me an immortal son, or that he might be a long liver (for I knew not whether that were profitable for him) but that of my son they would make a good man, and a lover of his own native country: which prayer (as I perceive) they have granted, and therefore I thank them. If thou hadst rather hear ensamples of the romans, than consider Paulus Emilius (who overcame the Macedonians and triumphed gloriously over them. When he within seven days, had lost both his sons, he was not therefore broken minded, but as he went forth to the multitude without both his sons (which afore time alway led him, and stayed him, the one on the right hand, the other on the left) the people of Rome, having pity on the old honourable man, began to lament and weep. But he, being nothing moved, stood there and said: I besought the gods, if our commenwealth, for the great prosperity thereof, have any evil will among those which be in heaven, that I myself, and not the whole multitude, might recompense and bear it. And seeing it is so, I give god great thanks. M. Fabius Maximus also, not without just cause, belongeth unto the number of dear worthy men. When he upon a time had to do with the office of the master of works, there came unto him a message: first, that his house was fallen down, and had alto bruised his wife a virtuous honourable woman: secondly slain his mother, who in weighty affairs had oft given him good counsel, which he followed to the great commodity of the comen wealth: Thirdly, it was told him the same day, that his young son, of whom he had an expectation and hope of all goodness, was dead in Vmbria. The friends & lovers of this Fabius, that stood about him, when they heard this, wept very sore. But he alone being unmoved, went forward stoutly in the business that concerned the comen wealth. Here because of shortness, I leave out a multitude of ensamples, of sundry men, named Galli, Pisones, Scevole, Metelli, Scauri, Marcelli, whom in such points to follow, it is laudable, & worthy of commendation. I will yet show one ensample of the virtuous woman Cornelia, which was daughter unto Scipio Aphricanus. When she understood, that her two sons, Tiberius Gracchus and C. Gracchus (who being Magistrates, had honourably and well behaved themselves) were slain, and she of her friends was called miserable, she said: I will never think myself a miserable woman, forasmuch as I have brought forth such men. This woman now overcame her own natural feebleness and motherly heart: should not then a man (which word noteth the stronger kind and more valeant stomach) declare himself even as stout? That an heithnish unbelieving woman could despise, should that make a faithful Christian man so utterly faint hearted? That she willingly gave again unto nature, wilt not thou suffer god to have it, when he requireth it of thee? She took upon her, with an unbroken mind, the death of many children: and wilt not thou, that forgoest but one child, be comforted again? The heathenish woman knew none other, but that after death there remaineth nothing behind: yet made not she an unmeasurable howling. Thou knowest, that after this time, there remaineth an everlasting life: so much the worse than beseemeth it a Christian man, to unquiet himself with excess of heaviness. ¶ The commodity of patience. The .8. Chapter. Unseemly sorrow, for thee sakes that are dead, is unprofitable and hurtful. Unprofitable: for assoon as the soul is once departed out of the body, it cometh either into heaven, or into hell, and with no crying shall it be called back again, or altered. Neither canst thou serve the dead with any thing more, then, that his remembrance be dear and had in honour with thee. The heithnishe Poet Sophocles writeth: if the dead might with tears be called again, them should weeping be counted more worth than gold. But O my good old man, it may not be, that he which once is buried should come again to the light. For if weeping might help, mi father had been alive again. Hurtful: hereof hath the heithnish poet Philemon written right wisely: many of them, thorough there own fault, increase misfortune to themselves, & make the same more grievous, than it is of nature. Example: when one hath his mother, child or friend dead, if he thought thus: he was a man, and therefore he died: this adversity should be no greater, than nature bringeth with it. But if he cry: I am undone, I shall see him no more, he is gone & lost for ever: such one heapeth up yet more sorrow, to that he hath already. But who so considereth every thing with discretion, maketh the adversity to be less unto himself, and obtaineth the more quietness. It were a veri scornful thing, if, when a man hath hurt on foot, he would therefore mar the other also: or if, when one part of his goods is stolen away, he would cast the rest into the see, and say, that he so bewaileth his adversity. No les foolishly do they that enjoy not such goods as are present, and regard not their friends that be alive, but spill & mar themselves, because their wives, children or friends be departed. Though one of the husband man's trees doth wither away, he heweth not down therefore all the other trees, but regardeth the other so much the more, that they may win the thing again, which the other lost. Even so learn thou in adversity, with such goods as are left thee, to comfort and refresh thyself again. ¶ We ought so to love our children and friends, that we may forsake them. The .9. Chapter. ALL such things ought of us to be considered, taken in hand, and exercised, while our wives and friends are yet alive. Namely, if thou have father or mother, husband or wife, child or friends, lay not thine heart, love and affection to much upon them, how good, profitable and honest so ever they be: love thy friends because god hath commanded the to love them and not for affection to them, and then wilt thou be contented with gods good will and pleasure Note the saying of an heathen man greatly to our shame. but remember alway, that they are transitory things, which thou mayest lose and forego, when time requireth. Love him most of all, whom thou canst not lose, even thy redeemer, who (to draw the unto his love and to deliver the from the love of the world) stretched out his arms, and suffered the most vile death for thee upon the cross. Seneca sayeth not unwisely: I lend myself unto the things of the world, but I do not give myself unto them. He saith more over that nothing is possessed as it ought to be, except one be ready at all times to lose it. But if we fasten our hearts (so to say) upon our children and friends: that is, if we love them to much, and not god above all things, then hath our sorrow no measure, as aught as they are altered or taken away. Therefore if thou hast not prepared thyself to adversity by times, and art once overtaken with undiscrete heaviness, then let it be unto the a warning from hence forth, to keep thee from the greater love of transitory things, which hath brought thee into such heart sorrow: to the intent that at other times thou mayst take the death of thy wife and children, in good part and with more constanci of mind. ¶ Of the death of young persons in especial. The .10. Chapter. AFter the general instruction concerning death, must certain objections be answered, that hitherto are not resolved. If a young man, or if a young daughter die, Lord, what a great mourning beginneth there to be: alas he is taken away in his young days afore his time, he should first have been married, and had a good wife upon earth, and in his last age have died in peace, and rest. Hereof cometh it, that we think the death of children to be unnatural, even as when the flame of fire thorough water is violently quenched. The death of the aged we think to be natural, as when the fire quencheth of itself, according to the saying of Cicero. Item the death of young persons, is compared to unripe apples, that with violence are plucked of from the tree: the death of the aged, is thought to be, as when ripe apples fall down of themselves. Item, As it is hard to undo two boards newly glued together, but old joininges are lightly broken a sunder: so we complain that young folks die with greater pain than the old: Yea it grieveth the fathers and mother's heart, when (as they count it) the matter is turned upsy-down, that children depart out of this world afore old folks. The answer is taken out of the forerehearsed ground. The will of God. If god (who hath all in his own power) had promised every one a long life, then mightest thou complain, at the shortening of the life of thyself or of thy friends against gods promise. Now hath god compared & clothed the soul with the body, that what day, or what twinkling of an eye soever, he commandeth it to departed, it keepeth the same time, wherein one finisheth his course. Therefore hath no man cause to complain of an untimely death, but look whatsoever one hath lived over and beside the first day of his birth, it is an increase. Moreover, god knoweth much better than thou and we all, when it is best for every one to die. And so faithful is he for the lord jesus Christ's sake, that he in no wise will be to hasty upon us. Secondli, The shortne● of this time. though we remain a long season, in this fickle transitory life, yet is all our time but short, specially towards the endless eternity. Therefore it hath but a slender difference, to departed hence in youth or in age. Thirdly, Misery. thorough death is a young person withdrawn away fro many troubles, which else were at his door. For commonly the longer a man liveth, the more miserable is he. Take ensamples out of old stories. If Themistocles after the most glorious victory against Xerxes (when all the Greeks acknowledged and commended him for their redeemer and deliverer) had died, should it not have served him to a perpetual praise and honour? Then should not he afterward have been rated, as a betrayer of Grekelande: then needed not he to have been in bondage, not to have fallen down at the foot of the king of Barbarye (as before a god) whom he before had driven out of grekelande. How thrall and vile a thing was it to be esteemed before the world, that The misrocles must needs come before king Xerxes? What is to be said of Marcus Cicero? who confesseth himself that if he had died sooner, he had escaped exceeding great troubles. And forasmuch as he so said while the matter was yet tolerable, how would he first have thought and lamented in his age, to see with his eyes the drawn sword over the senators and Citizens heads, and when the most principal men's goods were parted among murderers, Catilina was a seditious man. yea when whereas afore time there was one catilina, the city was now become full of such seditious persons? The ensamples of daily experience declare sufficiently before our eyes, whereby we may evidently perceive, that death (though they call it untimeli) delivereth yet from great misfortune and adversity. fourthly, the innocency and cleanness of youth, is of their own nature and thorough evil ensamples, defiled and stained with the life and conversation that followeth after. Augustine sayeth: the older the worse. Therefore when a young man falleth on sleep, know thou that God showeth great grace unto him, in that he suffereth him not (as many other) to remain long in this blasphemous world, to the intent he should no more be hindered and defiled with it, but hath called him from hence to a right good state, He speaketh of Henoch. that with himself and all the elect, he might possess the kingdom of heaven. Witness of the scripture: Sapience. 4. suddenly was he taken away, to the intent that wickedness should not alterhies understanding. His soul pleased god, therefore hasted he to take him away from among the wicked. Similitudes. He that is upon the sea, and with a good strong wind, is carried soon to the haven or land, where he would be, is happier than he, that for lack of wind, is fain to sail still many years and days upon the sea, with much trouble and weariness. Even so, the more happy is he, whom death taketh away from the stormy and raging sea of this world. Seeing there is set before us, an universal native country, and he that is long in going thither, obtaineth no more, then he that is speedily gone thither before hand, should not one wish, that he had soon overcome the foul dangerous way, that leadeth to the heavenly harborough? The sooner one payeth his debt, the better it is. If there were none other remedi, but thou with an hundredth more must needs be beheaded, and thou art the first that is put to execution: art thou not then the first that is dispatched of the pain? Finally, if thou consider the mischances of other folks thou hast the less cause to complain. One dieth in the mother's womb afore he be borne. Another dieth in the very birth. The third in his flourishing youth, when he first delighteth to live, falleth away as a beautiful rose. Among a thousand is there not one, that cometh to the perfect age. ¶ Of the death of the aged. The .11. Chapter. When old aged folks are greedy of this wretched life, they do even as those, the when the wine is all spent, will needs drink out the wine lies also. Whoso dwelleth in an old rotten house that sinketh down, needeth not long to seek props to under set it, but should rather be glad to get him out of it: even so, old aged folks, by reason of their decayed body, should rather be content to depart from it. And this advantage they have, that their death is not so fierce and painful, as the death of young folks. This is chiefly to be considered, that the lord our god will not have us careful (which thing belongeth unto him alone) but to be faithful and true, and diligently to labour. Old fathers and mothers, are not able to travail any more: and yet with earnest carefulness, they think to bring all things to pass. This special fault they have, that they think, they shall ever lack. Therefore unto them verily it is best, that god take them away from all care, sorrow and trouble, & place them in quiet rest, with other faithful christian folks. ¶ Of strange death. The .12. Chapter. WHoso is taken with the pestilence, or dieth else of sickness in his bed, ought gladly to suffer the hand of god, for every body hath deserved a far worse death. And a very small rod is this, towards it that god sendeth over the ungodly, yea oft times over his own dear children, when one is beheaded, Psal. 44.1. Roma. 8. c. ●. Cor. 4. b. another burnt, the third drowned etc. where they altogether may sing with David: for thy sake are we killed every day and counted as sheep, appointed to be slain. But if one die an unwont death (as one is destroyed by the hangman, another dieth a sudden death, the third, as haply a man's child, falleth down dead from an high place) this take we for aterrible death, & cannot tell else what to say of it, as though every kind of death in itself were not terrible unto the nature of man. Though one dieth upon the wheel for murder, there is some time more hope of him, that he hath found grace at gods hand, then of many one that dieth at home in his bed. Ensamples also are to be considered: for a great sort of gods elect died not a right death, as we use to term it. Abel was murdered of his own natural brother. The prophet being sent to Hieroboam, was destroyed of a lion. Isaiah was sawn a sunder thorough the mids. Hieremy (like as Steven also) was stoned to death. james, being thrown down from the pulpit, was slain of a fuller. Peter at rome was fastened to a cross. Upon Paul was execution done with the sword: such like ensamples hast thou. Heb. 11. Item, the most excellent heathen men came miserably out of this world. The good Socrates was poisoned: Euripides was all to torn of dogs: Sophocles was choked with a little stone of a grape bury: very sorrowful cumbrance did fret out the heart of Homerus. Innumerable ensamples declare, that there happeneth no new thing unto us, what death soever we or our friends die. Specially let us observe this rule: death is terrible to them that have no god: but of us which are gods children, ought not the horrible image of death to be feared but to be welcome unto us. For god himself comforteth us with these words following: I live, john. 14. and ye also shall live. Of this are we assured in Christ jesus, who upon the cross, died the most horrible death for our sakes, to whom with the father & the holy ghost be all honour and glori for ever and ever. Amen. ¶ Only unto God give the praise. An exhortation written by the Lady jane, the night before she suffered, in the end of the new testament in Greek, which she sent to her sister Lady Katherine. I Have here sent you, good sister Katherine, a book: which although it be not outwardly trimmed with gold, yet inwardly it is more worth than precious stones. It is the book, dear sister, of the law of the lord: it is his testament & last will, which he bequeathed unto us wretches, which shall lead you to the path of eternal joy. And if you with a good mind read it, and with an earnest desire follow it, it shall bring you to an immortal and everlasting life. It will teach you to live, & learn you to die: it shall win you more, than you should have gained by the possessions of your woeful father's lands. For as if god had prospered him, you should have inherited his lands, so if you apply diligently this book, seeking to direct your life after it: you shallbe an inheritor of such riches, as neither the covetous shall withdraw from you, neither the thief shall steal, neither yet the moths corrupt. desire with David, good sister, to understand the law of the Lord your God. Live still to die, that you by death may purchase eternal life: or after your death enjoy the life purchased you by Christ's death. And trust not, that the tenderness of your age shall lengthen your life. For assoon, if god call, goeth the young, as the old: and labour alway to learn to die, deny the world, defy the devil and despise the flesh, and delight yourself only in the Lord. Be penitent for your sins, and yet despair not. Be strong in faith, and yet presume not. And desire with S. Paul, to be dissolved & to be with christ, with whom even in death there is life. Be like the good servant, and even at midnight be waking: lest when death cometh and stealeth upon you like a thief in the night, you be with the evil servant found sleeping, and least for lack of oil ye be found like to the fine foolish women, and like him that had not on the wedding garment, and then be cast out from the marriage. Rejoice in christ as I trust ye do. And seeing ye have the name of a Christian, as near as ye can follow the steps of your master christ, and take up your cross, lay your sins on his back, and always embrace him. And as touching my death, rejoice as I do (good sister) that I shallbe delivered of this corruption, and put on uncorrupcyon. For I am assured, that I shall for losing of a mortal life, win an immortal life. The which I pray god grant you, send you of his grace to live in his fear, and to die in the true christian faith: From the which, in god's name I exhort you, that ye never serve, neither for hope of life, nor fear of death. For if ye will deny his truth to lengthen your life, god will deny you, and yet shorten your days. And if ye will cleave to him, he will prolong your days to your comfort and his 〈…〉 the which glory god bring me now, and y● hereafter, when it shall please God to call you. Far well, good sister, and put your only trust in god, who only must help you. Your loving sister, jane Dudley.