The Sick Mans Salve

O H, full truli is it said of the holy man Job, that noble myrroure of perfect patience: Man that is borne of a woman, hath but a short time to live, and yet in the time that he liveth, he is replenished with many miseries. He cometh up, and withereth away again like a flour: He flieth as it were a shadow, and never continueth in one state▪ It is not yet two days since I saw my neighbor Epaphroditus, as me thought, well and • usty, yea and in perfect health, and behold he sent unto me even now his servant Onesimus, that I should come unto him, with all expedition all other businesses set a part, If I ever intend to se him a live? oh good god, what a world is this? Ah moste loving Christ, what a sodeine change is this? Oure life is not without a cause compared of the holy Apostle. S. James to a vapoure, which appeareth for a little time, and then vanisheth away. Who will trust a life so frail, so transitory, so bond unto mortality? Who can justly persuade him self to live many years in this world, seeing that in it so suddenly health is turned into sickness, valeaunce into imbecility, strength into weakness, joy into sadness, comfort into desperation, life into death? The rich man persuaded him self that he should live long in this world, as blessed Luke declareth in his holy Gospel, when he said, considering the great abundance of his revenues that came yearly in: what shall I do? because I have no rome where to bestow my fruits? This will I do: I will destroy my barns, and build greater, & therein will I gather all my goods, that are grown unto me, and I will say unto my soul: soul thou hast much goods laid up in store for many years, take thine ease, eat drink, be merry. But god said unto him: thou fool, this night will they fetch away thy soul again from the. Thē whose shall those things be, which thou hast provided? The continuance of our life is not certain so much as one hour, neither is any man • able to say, I shall live til to mo • ow. For albeit nothing is more • erten then death: yet is nothing • ore uncertain than the hour of death. It shall therefore become all christen men that tender their own health, diligently to mark and continually to remember this friendly admonition and loving watchword of our Lord and Sauioure Christ Jesus, watch, (saith he) for you know not what hour youre Lord will come. Of this be ye sure, that if the good man of the house knew what hour he thief would come, he would surely watch and not suffer his house to be broken up. Therefore be ye also ready, for in such an hour as ye think not, will the son of man come. Again he saith. Watch, for ye know not when the master of the house will come, whether at even: or at midnighte, whether a • the cock crowing: or in the dawning, least if he come suddenly, h • find you sleping. And that I sa • unto you, I say unto all. Watche • Also in another place he saith: behold. I come as a thief. Happy is he that watcheth, and keepeth his garments, least he walk naked and men see his filthiness. Ah Lord God, not yet two days past whole and strong, and now sick and weak? O the unsteadfastness of man's life. Whō would not this provoke to watch and to considre his latter ende? as the godly man Moses admonisheth, saying: Ah would God men would be wise and understand and make provision for their latter ende. So should nether sickness nor death be sudden unto them, so should all dissolucion of life be rejected, and godliness of cōuersacion embraced, as the wise man saith: In all thy works remember the latter ende, and thou shalt never sin. I desire much to visit my neighboure Epaphroditus occording to his hartye request, and to comfort him in these his pains, & to instruct him how he ought both patiently & thankfully bear this cross of sickness, which God hath laid on him, but I wish greatly to have the company of mine old familiars and approved friends, Eusebius, Theophile, and Christopher. I sent my son Theodore and Rachel my Doughter for them, I much marvel of their long tariaunce. But behold where they come. Neighbors and friends welcome,

We rejoice to se you in health thanking you most heartily for the loving kindness, which heretofore many times you have shown unto us. But wherefor I pray you have you sent for us.

Have ye not heard, howe our neighbor Epaphroditus is grievously vexed with sickness?

Is ou • neighbor Epaphroditus sick?

He is sick, and that very sore.

Sory am I to hear this

We are in the Lord's hand as the claye in the potters, to do with us what so ever his good pleasure is. Therefore let us not bear heueli this work of God in our neighbor, least we seme to strive against his godly will, seeing we use daily to pray. Thy will be don in earth as it is in heavē, having also an example of our savior Christ which prayed unto his heavenly father on this manner. Not as I will, but as thou wilt, o father.

How long hath our neighboure Epaphroditus been sick?

Not yet two days.

I mucch marvel of this his sudden sickness.

It is no marvel at all, seeing sickness followeth health, and death, life, as the shadow accompanieth the body Ye know neighbors how charitable a deed it is to visit the sick, and to comfort the diseased. It is one of those works, which being don in the faith of Christ shall be rewarded at the last day in the face of the whole world with then heritance of the heavenly kingdom as ye may see in the gospel of blessed Matthew, I was sick, and ye visited me, saithe our Sauioure Christ. The wise man also saith: Let not them that weep be without comfort, but mourn with such as mourn. Let it not grieve thee to viset the sick, for that shall make the to be beloved.

This saying differeth not much from the saying of S. Paul. Rejoice with them that rejoice, and weep with them that weep. Be of like affection one to another.

Let us therefore go and visit our sick neighboure Epaphroditus, and comfort him with the heavenly consolacion of the holy scriptures, that he may bear this his sickness both the more patiently and thankfully. For to this end did I send for you, that we should go together unto him, and to confort him.

We were to much unkind and unworthy the name of a Christian, yea of a man, if we should disdain to accompany you going about so godly a matter,

Well, then let us go. For as the preacher saith: It is better to go into an house of mourning thē into an house of banketinge for there all men be admonished of their latter end, and the living cōsidereth what afterward shall become of them, I pray the Lord our God, that we may find him at our coming, in his whole mind and perfect memory.

I beseech the Lord our God also, that his pains be not so outrageous, that when we come, he have no mind to hear what shall be said unto him, so shall our labor be lost.

God's will be don in all things.

We will do our duty, let God wurke his pleasure. Now are we at the house, I will be so bold neighbors as to lead you the way,

I pray you go sir, we will follow you.

the sick man. Oh, cursed be the day, wherein I was borne, unhappy be the day, wherein my mother brought me forth. Cursed be the man that brought my father the tidings to make him glad, saying: Thou hast gotten a son. Let it happen unto that man, as to the Cities which the Lord turned up side down. Let him hear crying in the morning, and at none day lamentable howling. Why sluest thou not me as soon as I came out of my mothers womb? O that my mother had ben my grave her self, that the birth might not have come out but remained still in her, Wherefore came I forth out of my mothers womb? to have experience of labor and sorrow? Ah how sick am I, my strength is gone, my sight faileth me, my tongue flottereth in my mouthe, my hands tremble and shake for pain, I cannot hold up my head for weakness. If I attempt either to stand or to goo, my legs fall down under me. No parte of my body doth her right office, my memory is paste. My senses fail me. What so ever I taste, is vnplesant unto me. What other thing am I, thē a dead corps, brething? For my skin upon me is turned to black, and my bones are dried up with heat. Yea miserably am I tormented, and altogether weary of my life. What can be pleasant unto me but present death? Ah woe worth the time that ever I was borne, O y ^t some hill might fall down and overwhelm me, that I might shortly be rid out of this pain.

O Lord God good neighbores, these be words proceeding rather from a desperate heart, then from a patient mind. But why do I cease to go in? The father of mercies and God of all consolacion be present with us.

Amē.

Peace be unto this house, and to so many as love the Lord Jesus unfeignedly.

O mother, alas that ever thou did dest bear me. Alas, why died I not in the birthe? Why did I not perish, assone as I came out of my mothers womb?

Neighboure Epaphroditus, God give you a patient heart, a quiet & contented mind. According to youre request, I am come unto you with certain of my neighbors, being very desirous to see you, and notwithstanding not a little sory to behold you in this case, not that you are visited of God with sickness: but that you so impacientlye take this loving visitatiō of god, which chanceth unto you, not for your hurt and destruction: but for your commodity and saluatyon.

Welcome, welcome, neighbors all. Oh how sick am I? Oh that the end of my life wer at hand. It greueth my soul to live. All joy is gone with me.

This sickness hath utterly marred me.

Say not so neighbor Epaphroditus, yea rather think, that this youre sickness is the loving visitacion of God and bringeth (although to the body wekenes and trouble,) yet to the soul valeaunce and consolation.

God's loving visitation?

Yea neighbor God's loving visitation. For so ar we taught by the word of God. God himself saith, as many as I love, I rebuke and chasten. The wise man also saith. My son despise not the chastening of the Lord, neither faint when thou art rebuked of him, For whom the Lord loveth, him he chasteneth, and yet delyteth in him as a father in his own sonne. What son is he, saith. S. Paul. whom the father chasteneth not? If ye be not under correction (whereof all are partakers) than are ye bastards and not sons.

Ther is no father that so hādleth his son, as I am handled. Oh what a change is this, yea and that within two days? For from gladness to sadness, from pleasure to sorrow from health to sickness, from quietness to trouble, from strength to feblenes, yea in a manner from life to death am I suddenly fallen. O miserable wretch that I am.

No manner chastising for the present time seemeth to be joyous but grievous, as the Apostle saith, nevertheless afterward it bringeth the quiet fruit of righteousness unto them, which are exercised thereby. Blessed is the mā saith saint James, that suffereth temptation, for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.

Me thought I was in case good enough, before I was oppressed with this sickness. For thē I lived pleasauntlye, but now I lie here weeping and mourning, and full of sorrow and care.

Thys is the judgment of the flesh which • uer lusteth against the spirit. Against such careless fleshli livers, • ear what our Savior Christ saith. Woe be unto you that are rich, for you have your consolacyon. Woe be unto you that are full, for ye shall hunger. Woe be unto you that now laugh, for ye shall wayle and weep. Hear what he saith on the contrary part. Blessed are they that mourn: for they shall receive comfort. And also in a nother place he saithe. Verily, Verily I say unto you: ye shall weep and lament, but contrariwise the world shall rejoice. Ye shall sorrow: but your sorrow shall be turned to joy. The blessed Apostle saith also. If we be dead with Christ, we shall also live with him. If we suffer with him, we shall also reign with him.

Brother Epaphroditus, the way to enter into glory is the Cros. For by that way did our elder brother Christ enter into the kingdom of his father. And the blessed Apostle saith: By many tribulacions must we enter into the kingdom of God.

What mean you by the cross.

Temporal affliction as penury, hunger, evil report undeserved, persecution, enprisonment, loss of Goodes, sickness, and whatsoever mortifieth the old man.

I cannot easily be parswaded, that these things are sent of God to such as he loveth: but rather to such as he hateth.

Not so neighbor Epaphroditus. For the righteous and godly taste more of the cross in this world, then the wicked and ungodly. Abel, Jacob, Joseph, Moses, David, Helias, Zachari, Jeremiah, Miche, Job, Toby, John the Baptist, Stephē, Paul, James Peter, with many other which wer the • chosen people and friends of God, wer not free from the cross, in so much that many of them were moste cruelly put to death where as the wicked worldlings lived all in pleasure, and had all things according to their hearts lust.

This is also proved true by the saying of our savior Christ: ye shall weep and lament, saith he, but contrariwise y ^e world shall rejoice. And the Apostle, saith, all that will live Godly in Christ Jesus: shall suffer persecution. Hither pertaineth the saying of. S. Peter. The time is come that judgment must begin at the house of God. If it first begin at us: what shall the ende of them be, which believe not the Gospel of God? And if the rightous scarcely be saved: where shall the ungodly and the sinner appere? Wherefore let them that are troubled according to the will of God, commit their souls to him with well doing, as unto a faithful creator.

This thing cā by no means better be perceived, then by considering the history, which blessed Luke telleth in his Gospel of the unmerciful riche man and of pore Lazarus. The riche gloton was God's enemy and an adversary to all good mē, unkind, churlish, and unmerciful, and yet how plesantly, and wealthely lived he all his life time? We do not rede, that he tasted anything at all of the cross, but that he was riche, wealthy, galantly appareled, fared daintely every day, and lived in all kind of pleasures according to his hearts lust, and yet the end of him was everlasting damnation, that this saying of our savior Christ might be found true. Woe be unto you that are riche: for you have youre consolation. Woe be unto you that are full: for ye shall hunger. Woe be unto you that now laugh: for ye shall wail and weep. Contrariwise, Lazarus being God's friend (and dearly beloved of God) was pla • ged with poverty, hunger, thirst, cold, nakedness, sores, sickness, & diverse mortal diseases, which never departed from him so long as he lived: and notwithstanding both patiently and thanckfullye did he bear this his Cross, even unto the death, being persuaded that prosperity & adversity, life, and death, poverty, & wealth, are of God, and therefore immediately after his departure out of this world, he was received into everlasting glory. This history brother Epaphroditus declareth euidentely, that sickness or trouble sent of God unto the godly, is not a token of God's wrath and heavy displeasure, but rather a sure argument and manifest sign of his good will, love and favor toward us. Blessed is he, saithe the Psalmograph, whom thou (O Lord) nourterest. Again, he saith: it is highly for my wealth, that thou (O Lord) hast corrected me, that I may learn thine ordinances. Hereto agreeth the saying of S. Paul. When we are judged of the Lord we are chastened, that we should not be damned with the world. In the history of Job it is also written, blessed is the man whom God punisheth: therefore refuse not thou the chastening of the almighty. For though he maketh a wound, he giveth a plaster, though he smite, his hand maketh hole again. God is faithful, saith the Apostle, which will not suffer you to be tempted above youre strength, but shall in the mids of the temptation make away, that • e may be able to bear it. For he • s the father of mercies, and God of all consolacion, which comforteth us in all our trouble, which knoweth also howe to deliver the godly out of temptation. All these texts borrowed out of the holy scriptures with many other, do evidently declare, that the cross is laid upon the godly at God's appointment, and that not for their hurt and destruction, but for their health and salvation. For though our outward man perish: yet thinward man is renewed day by day. For our trouble, which is short & light prepareth an exceading and an eternal weight of glory unto us, while we loke not on y ^e things which are seen, but on the things which are not seen. For y ^e things which are seen, are temporal, but things which are not seen are eternal.

Our elder br •• there Christ, which never commi • sin, & in whom no guile nor de • ceat was found, entered not into glory but by the cross, as thapostle saith: We se that Jesus for the suffering of his death was crowned with glory and honor. Therefore may not we loke to possess the enheritance of the heavenly kingdom by living all in pleasure health, joy, and worldly felicity: but rather by suffering the cross y ^t is laid upon us at gods appointment both patiently and thankefullie. For the disciple is not above the master, nor the servant above his Lord. It is enough for the disciple y ^t he be as his master is, and that the servant be as his Lord. Whosoever beareth not his cross and cometh after me (saith our savior Christ) he cannot be my disciple,

In the reuelacion of blessed John we rede that they which were arrayed with longe white garments and are continually in the presence of the seat of God, and serve him day & night in his temple, came out of great tribulation.

It is truth. For such are moste mete for the kingdom of God, nether can the voluptuous worldlings be partakers of the heavenly enheritāce, which in this world taste of no cross, but live in all pleasure after the desires of the flesh. It is not possible that a man may live here pleasauntly with the world, and afterward reign gloriously with Christ, for the frendshippe of the world, is enmity with God. Whosoever will be a friend of the world, is made the enemy of God. For what fellowship hath righteousness with unrighteousness? Or what company hath light w ^t darkness. Or what concord hath Christ with Belial? Either what part hath he y ^t believeth with an infidel? worldly joy & eternal felicity cannot agre together. Therefore whosoever is free frō the cross in this world, he hath no part in the kingdom of Christ & of God. So that you neighbor Epaphroditus have a great occasion to thank the Lord our God, that it hath pleased him to remember you with this his loving visitation, and through this sickness to declare his good & fatherly will toward you. For by laying this cross upon you, he proveth you, whether you be constant in your faith and profession or not, and whether you will pacientlie and thanckefullie b • are this his worcking in you, which is unto your everlasting salvation or not. And after this manner doth God handle all such as he receiveth unto glory, as the wyseman saith: What soever happeneth unto thee, receive it, suffer in heauiues, and be patient in thy trouble. For like as gold & silver are tried in the fire: even so are acceptable men in the furnace of adversity. Again he saith: the oven proveth the potters vessel, so doth temptation of trouble, try righteous men. Liste wise said Raphael the Archaungell unto Toby: Because thou wast accepted and beloved of God, it was necessary y ^t temptation should try thee. And as Moses said unto the children of Israel: the lord your God proveth you, to wete whether ye love the Lord your God withal your heart and with all your soul. S. Peter also saith: ye are now for a season in heaviness thorough manifold temtacions, that y ^e trial of your fath being much more precious than gold that perisheth, & yet is tried by fire, might be found unto the praise, glory and honor at the appearing of Jesus Christ.

This comforteth well my weak mind to here of you out of y ^e word of God neighbor Philemon, that this sickness, which I now suffer is the loving visitation of God, and a token of God's good will toward me, again, that the faithful and friends of God are in this world subject to the Cross more than the unfaithful and enemies of God,

I am heartily glad to hear you so say. And doubt you not, but that this your gentle God and loving father, will turn this your sorrow unto your great comfort. For he is a faithful God, which will not suffer you to be tempted above your strength, but shall in the mids of the temptation make a way, that ye may be hable to bear it, as the Psalmograph saith: His wrath endureth but the twinkling of an eye, and in his pleasure is life. Heauines may endure for a night, but joy cometh in the morning.

Thou (O Lord) hast turned my heaviness in to joy: thou hast put of my sackcloth, and girded me with gladness. Again he saith: Thou O God, hast proved us, thou also hast tried us like as silver is tried. Thou broughtest us into the snare, and laidst trouble vpō our loins, thou suffredst mē to ride over our heads. We went thorough fire and water, and thou broughtest us out into a wealthy place, Item: O what great troubles & adversities hast thou shown me? and yet didst thou turn & refresh me, yea and broghtest me from the depe of the earth. Thou hast brought me to great honor and comforted me on every side. Therefore will I praise thee & thy faithfulness O God. Also in another place he saith: they that sow in tears, shall reap in joy. He that now goeth on his way weeping & bereth forth good seed, shall doutles come again with joy, & bring his sheues with him. Thauncient father Toby in his prayer unto God saith: after a storm, O Lord thou makest the weather fair & still: after weeping and heaviness thou givest great joy. Thy name O God of Israel, be praised forever.

Amen. Amen, good Lord I trust thou wilt do so with me.

Doubt ye not neighboure, but if ye call on the name of the Lord, ye shall find great comfort. For as that princelike Prophet saith: The righteous cry, and the Lord heareth them, and delivereth them out of all their troubles. The Lord is nigh unto thē that are of a contrite heart, and will save such as be of an humble spirit. Great are the troubles of y ^• righteous, but the lord delivereth thē out of all: he keepeth all their bones so that not one of them is broken.

These are comfortable sentences neighbor Epaphrodotus.

Confortable in deed.

And no les true then comfortable, as diverse histories of the holy scriptures do evidently declare.

I pray you rehearse some of them for my comfort.

I will do it gladly. As I may let pass the ancient Patriarchs. What a cross laid God vpō Joseph's shoulders in Egypt? yea and that for no fault that he had committed but only to prove and try his faith, love, obedience, patience, thankfulness & perseverance. He suffered Joseph being a godly and chaste young man to be falsely accused of his whorish mystres, and to be cruelly thrown of his master into prison, where he continued certain years in captivity and thralldom. But behold y ^e merciful dealing of God with his faithful servants. Afterward, whā God by proving him, had found him faithful, constant & patient: he delivered Joseph out of prison, restored him unto his liberty, won him into y ^e kings favor, in so much y ^t the king toke of his ring from his hand, & put it vpō Ioseps hand, & arrayed him in cloth of rains, & put a golden chain about his neck, and set him upon the best charet y ^t he had save one. And they cried before him: bow the kne. And king Pharaoh made him ruler over all the land of Egypt.

O y ^e great mercies of God.

Before God quietly satled king David in his kingdom (of whom he reporteth in this manner, I have found David y ^e son of Jesse a man after mine own • art, which shall fulfil all my will) how hunted he him by king Saul even as the ferret hunteth the cony? yea after the death of Saul what trouble & disquietness had he thorough the wicked conspiracy of his children against him being so loving, gentle and natural a father? Notwithstāding afterward God brought him unto great honor, glory, riches, quietness, and all kind of wealth, wherein he continued unto his death, which was both glorious and full of years.

A blessed end.

To whō is the history of patient Job unknown? His Cross was so grievous, that I know not whether the like trouble hath chaunsed to any mortal man since his time or afore Al his substance in one moment almost was lost, all his cattle were drivē away .vii.M. sheep iii M. Camels .v.C. yoke of Oxen and v.C. she asses. All these were taken away suddenly. His house fell down, his childrē that wer within were slain. Of all that ever he had, nothing remained untouched, that might comfort him anything at all, but only his wife, and she seemeth to be left of the devil, only to this purpose, even to mock and scorn her husband, and to move him to blaspheme the name of God. Which thing without all doubt grieved the holy mans mind more, then all his calamities and wretchednesses. Furthermore his friends which came out of far countries to comfort him, seeing his sorrow and pain to be moste • ehement, being also wonderfully astonied with the horrible greatness of the plage, by the space of • ii. days spake not one comforta • le word unto him. For they • hought (although not truly) that God had cast this most grievous pains upon Job worthily, even for his sinful life & wicked conversation. And did they not at the last fall to mocking and taunting of that good mā, and told him that those plages happened unto him for his sins, by the righteous judgment of God? for they thought it a matter of hie iniquity and unworthy God's righteousness y ^t so great calamities and miseries should causeless chance unto any holy and innocent man. Moreover after the loss of all his goods, after the driving away of his cattle, the casting down of his house the cruel death of his children & servants (which, all the most patient man very quietly suffered) what intolerable pains suffere • he on his body? Did not Satha • thorough God's suffrance smite Io • with marvelous sore biles fro • the sole of his foot unto y ^e crown • of his head, so that he sat upon the ground in the ashes, and scraped of the filth of his sores with a potsherd? Oh who is hable to express what pains he suffered? And notwithstanding being on every side moste miserably plagued his mind continued still constant and perfect in abiding the good pleasure of the Lord his God, being thoroughly persuaded that all those plagues and punishments were not tokens of God's anger, but rather of his singular good will and fatherlye favor toward him. For as he moste patiently suffered the loss of all his goods and the death of his children, so with like constancy and lusty courage, did he bear the most grievous wounds and bitter sorrows of his body, speaking no blasphemous, impacient, or irreverent word against God, in all his trouble, but mekely, patiently, and thankfully, brast out into these and such like words: Naked came I out of my mothers womb, and naked shall I tourne thither again. The Lord gave, & the Lord hath taken away. Even as it hath pleased the Lord, so is it come to pass, blessed be y ^e name of the Lord, If we have received prosperity at the hand of the lord, why should we not abide adversity also?

Oh God grant me the like patience.

Doubt ye not of y ^e goodness of God neighbor. Be strong and steadfast in the Lord your God, abide pacientlie his good pleasure, & he shall work all things for the best, as the Psalmograph saith: O tarry thou the Lord's leisure, be strong, and he shall comfort thine heart, therefore put thou thy trust in the Lord. In silence and hope shall youre strength be, saith the Prophet. O how good is the lord unto thē, that put their trust in him, and to the soul that seeketh after him? The good man with stilnes and patience tarrieth for the saving health of the Lord. The righteous have cried, and the Lord hath graciously heard them, and delivered them out of all their troubles.

But now neighbor mark the end of the history.

Saye on, in the name of God.

After that God by divers kinds of punishments had thoroughly tried this holy, perfect and patient man Job, and had found him in all pointes a constant and • aleaunt soldier, not hable to • e overcome with any kind of • lague that Satan could lay on • im, the Lord greatly commended • is constant faith and faithful con • ancie, and gave unto him twice twice so much as he had afore. For he had now .xiiii.M. sheep, vi.M. camels, a .M. yoke of Ox̄ and a .M. asses. He had .vii. sonnes also, and .iii. daughters. And after this he lived an .C. & .xl. years, in much joy and quietness, so that he saw his children's children into the .iiii. generation, and died being old and of a perfect age.

Oh, blessed be God. For he is ever good to his servants and never forsaketh thē that put their trust in him.

Of this holy man Job saint James also maketh mention, saying: Ye have heard of the patience of Job, and have known what end the Lord made. For the Lord is very pitiful and merciful.

Will it please you neighbor to hear the history of thauncient father Toby▪ which is also very comfortable▪

Yea very gladly. For it doth me much good and easeth well my pain to hear your godly talk.

This Toby was a faithful man and even from his very childhod feared God, and led a virtuous life. He forsook not y ^e way of truth nether defiled he him self with any kind of Idolatry. He worshipped the Lord God of Israel faithfully, offering of all his first fruits and tithes. Whatsoever he might get, he departed it daily with his fellow prisoners & brethrē. He was full of good works, he gave largely unto the pore, he fed the hōgry, he gave drink to y ^e thirsty, he clothed the naked, he lodged the harborles, he visited the sick, he redeemed the captives & prisoners, he buried the dead. Ther was no work of mercy that he had left undone. He was rich & plenteous in all good works. And whatsoever he did, he did it with a joyful & ready heart. For God, saith S. Paul, loveth a cheerful giver,

A blessed man and a faithful servant of God.

And yet mark what followeth. It happened upon a day, y ^t he had buried the dead, and was weary, came home and laid him down by the wall and slept. And while he was a sleep, there fell down upon his eyes warm dong out of the swalowes nest, so that he became blind.

A pitiful chance.

This tentacion did God suffer to happen unto him, y ^t they which came after, might have an example of his patience like as of holy Job.

But how did Toby take this tētacion?

Uery Godly, quietly, patiently, and thankfully. For in so much as he ever feared God frō his yougth up, and kept his commandments, he grudged not against God, that the plague of blindness chaunsed unto him, but remained steadfast in the fear of God, and thanked God all y ^t days of his life.

But what was the end of the matter? Continued he blind unto his dying day? Did not God deal mercifully with Toby, as we heard afore of Job?

Yes verily, for God scourgeth and healeth. God ledeth unto hell and bringeth out again. God killeth and maketh alive. God after a storm maketh the weather fair & calm. God after weeping & heaviness, giveth great joy. When God had throughlye tried Toby, and found him constant in his faith, he restored unto him his sight again. For the which Toby moste humbly thanked him and said: O Lord God of Israel, I give the praise and thanks, for thou hast chastened me, and made me whole again.

O praised be the Lord our God, which is marvelous in his Saints, and holy in all his works.

Liued Toby long after his sight was restored unto him?

Toby (saith the scripture) after he had gotten his sight again, lived .xlii. years in great joy and wealth, and saw his children's children. And when he was .C. and .ii. years old he departed in peace and was honorably buried.

A blessed end.

Of a good life cometh a good end. Thus have you heard out of the holy scriptures brother Epaphroditus, that the Cross, that is to say corporal affliction is not a token of God's anger, but of his favor, and that he layeth temporal punishment more customably upon his friends, than upon his enemies, yea and that not to destroy them, but to prove and try them, even as the fire trieth the gold. For as thaungel Raphaell said unto Toby: Because thou wast accepted and beloved of God, it was necessary, that temtacion should try thee. You have heard also the loving kindness of God toward his faithful & constant servants, how after a just trial made, he restoreth them unto a more blessed state, than they were in a fore. Therefore take a good heart unto you & faint not. Be strong in the Lord. Be faithful unto the end. Be paciēt in this your sickness. Be thankeful for this loving visitation of God. Abide the good pleasure of God. Suffer him quietly to do with you whatsoever his good will is. If you will thus do: dout ye not, but that god will be merciful unto you, & bring that thing to pass, which is most for your comfort and profit. For whatsoever is written, is written for our learning, that through patience and the comfort of the scriptures we may have hope.

The Lord's will be done in me. He knoweth what is moste mete for me a wretched sinner, let him therefore work his good pleasure in me: come life, come death. For if we live, we live to be at the Lord's will, and if we die, we die at the Lord's will. Whether we live therefore or die, we are the Lord's. Only O heavenly father I beseech thee for Christ's sake, to give me a patient and thankful heart, that I never grudge against thy blessed will, but be obedient unto it in all things, that whan the pains of my sickness be most bitter: I may lift up my heart unto thee, cal on thy blessed name, and say: O Lord, rebuke me not in thy indignation, nether chasten me in thy displeasure. Have mercy on me O Lord, for I am weak. O lord heal me for my bones are vexed. My soul also is sore troubled: but Lord how long wilt thou punish me? Turn thee (O Lord) & deliver my soul, oh save me for thy mercies sake. O my God save thy servant, that putteth his trust in thee. Be merciful unto me (O Lord) for I will cal daily vpō the. Comfort the soul of thy servant, • or unto thee (O Lord) do I lift • p my soul. For thou Lord art good & gracious, & of great mercy • nto all them that cal upon thee.

Neighbor Epaphroditus his is unto us a singular pleasure • nd great comfort to hear so god • y words proceade out of youre • outh. Be diligent continually 〈◊〉 call on the Lord, and he in all our afflictions & troubles, shall 〈◊〉 undoubtedly your strong tower, our mighty shield, and invincible fortres. He will not leave you nor forsake you, but assist you and be present with you in your sickness, according to this his promise: Because he hath trusted in me, I will deliver him, I will defend him, because he hath known my name. He shall cal upon me, & I will graciously hear him, yea I am with him in trouble, I will deliver him and glorify him. With long life will I satisfy him, & show him my salvation.

I must needs confess most gentle neighbors, that I have received much consolation and great comfort of youre company, and specially that 〈◊〉 have thus enarmed, yea and fortressed my breast with the cōforta • ble sentenses and histories of th • holy scriptures against the bitte • storms of adversity, and I heart • lie thank you for your pains. Not • withstanding this must I need • say unto you, that I find not myself in my conscience to be of such godliness and virtue, that I dare compare myself with Joseph, David, Job, and Toby, whom ye recited unto me, but much inferior both unto them and unto their godliness of life, so that although they being righteous of the very love, which God bare toward them, wer assailed with adversity, to this ende, y ^t their faith and constancy might be proved & tried unto the example of other, yet I find in myself such imperfection, yea such abundance of • in, that it may justly be thought that this sickness, which is laid upon me, cometh from such a God, as is angry with me for my • innefull life, and therefore is his heavy hand thus laid upon me. What think ye good neighbors.

Brother Epaphroditus this humbling of yourself in the sight of the Lord our God, is a certain argument and sure token of your everlasting saluatiō. For he that exalteth himself shall be made low, but he that humbleth him self, shall be exalted. God is an enemy to y ^e proud, but he is a friend to the humble and lowly. Truth it is, that in y ^e sight of God no man is pure and clear from sin. Who is hable to say. My heart is clean, and I am free • from sin? In many things we all offend. If we say, we have no sin, we deceive our selves and the truth is not in us. All hau • sinned, and want the glory of God We all are unprofitable servants Every man is a liar. We were be • gotten in sin, conceived in sin • and borne in sin. Our heart 〈◊〉 lewd and unsearchable. All our righteousness are as cloth pollu • ted with menstrue. Al have swerved and gone out of the way, they are altogether become unprofitable, there is not one that doeth good, no not one. The moste perfect among us all, may well say w ^t the sinful Publican: O God be merciful to me a sinner. We may worthily pray, as our savior Christ taught us, forgive us our trespasses as we forgive thē that trespass against us, God found no truth in his servants, and in his angels there was folly. How much more in them y ^t dwell in the houses of clay, and whose foundations are but dust? The stars are unclean in the sight of God. How much more then man, that is but corruption, and the son of man, which is but a worm? And albeit Joseph, David, Job and Toby, be set forth in • he holy scriptures with great commendations, yet may we not think that they wanted their faults. For no man that is borne of a woman is clean before God, although he be but one day old. How oft doth David confess him self a sinner? How oft doth he flee unto God and pray for the remission of his sins? Howe oft doth he cast away his own righteousness, & with strong faith, lay hand on God's mercy? Among many other, are not these his words? Have mercy on me (O God) according to thy great mercy. And according to the multitude of thy mercies, do away mine offenses. Wash me thoroughly from my wickedness, and cleanse me from my sin. For I knowledge my faults and my sin is ever before me. Against thee only have I sinned, and done evil in thy sight. &c. Also in another place. Oh remem • ber not the sins and offenses of my youth, but according unto thy mercy think thou upon me (O Lord) for thy goodness. For thy names sake (O Lord) be merciful unto my sin. For it is great. Loke upon mine adversity, & misery, & forgive me all my sins. Again. Out of the depe have I called unto the Lord, Lord hear my voice. Oh let thine ear consider well the voice of my complaint. If thou Lord wilt be extreme to marcke what is done amiss (oh Lord) who may abide it? But there is mercy with thee. &c Item. Enter not into judgment with thy servant (O Lord) for no man living shall be justified in thy sight. Thus see you howe holy David, whom the scripture commendeth so greatly, bosteth not his own righteousness, but humbleth him self in the sight of God, and wholly betaketh him unto God's mercy. Now hear what Job, whom the scripture so greatly commendeth, saith of himself, If I will justify myself, mine own mouth shall condemn me. If I will put forth myself for a perfect man, he shall prove me a wicked doer. Again. If I wash myself with snow water, & make mine hands never so clean at the well, yet shalt thou dip me in the mire, and mine own clothes shall defile me. And as concerning the godly mā Toby, how little he trusted in his own innocence and righteousness, these his words do manifestly declare: O Lord (saith he) be mindful of me, and take no vengeance of my sins, nether remember my misdedes, nor y ^e misdedes of mine elders. for we have not been obedient to thy commandments. &c. And as David, Job, and Toby, humbled them selves in the sight of God, so likewise doth the whole company of all the faithful, that the glory of our salvation may be God's alone, as he saith by the Prophet: Thi destruction, O Israel, cometh of thyself, but thy salvation cometh only of me. Therefore though ye fele sin to be in you, as who is without it? yet despair not, nether be dismayed, but with strong faith make haste unto the glorious throne of God's great mercy, lament your sorrowful case, crave favor and remission of sins in Christ's name, of God's most hie majesty, and without doubt you shall have your hearts desire. For the Lord is gracious and merci • ul▪ long suffering & of great good • es. The Lord is loving unto every man, and his mercy is over all his works. O trust in the Lord, for with the Lord there is mercy, and with him is plenteous redemption. And he shall redeem Israel from all his sins.

Oh my heart. Ah what a grievous pain did I fele now even at my very heart. God be merciful unto me.

Be on a good comfort neighbor (I pray you) God shall work all things for the best. Ye may se what frail vessels we are, and how little a pain doth greatly trouble us.

Ye say truth. But to you neighbor Philemō once again. Me think if God should punish me in this world for my sin so should it be a token rather of his anger then of his favor toward me.

Nay, not so neighbor. I • is rather an evident token of his singular love & hearty good will to • ward you, which lovingly correcteth you in this world, that ye ma • repent, knowledge your fault, a • mend your life, call for mercy and so live worthy your profession, again that through this temporal pain, ye may be free from everlasting plagues, & never come into that lake, that burneth with fire and brimstone. This witnesseth s. Paul, saying: Whyle we are punished, we ar corrected of the lord that we should not w ^t this world be condemned. Whan God suffereth the wicked in this world to flourish like a bay tree, and licenciously to sin without any punishment, as he suffered the ritche glotton, of whom ye read in the Gospel of blessed Luke, it is an evident argument, that such one is reserved unto the pains of the world to come, which never shall have end, where weeping and gnashynge of teethe shall be, as ye see it chanced to the afore said ritche glotton, unto whom God said: son, remember that thou in thy life time receivedst thy pleasure, and contrariwyse, Lazarus received pain. But now is he comforted, and thou art punished: so doth our savior Christ threaten the vngodli, saying: Woe be to you that are full, for ye shall hunger, Woe be unto you that now laugh, for ye shall wayle and weep. The holy Apostle also saith: What son is he, whom the father chasteneth not? If ye be not under correction (whereof all are partakers) then are ye bastards & not sons. A terrible end therefore abideth them, which in this world licenciously and without punishment do sin. For all such be bastards and no sons, therefore have they no part of the heavenly enheritaunce.

Yet the world judgeth otherwise. For they think such only to be beloved of God, as walowe in all kind of worldly pleasures, as the filthy sow in the mire, so longe as they live, & never taste of any adversity

But the holy scripture judgeth otherwise. For those voluptuous Epicures which in this world say: Come & let us enjoy the • leasures that are, and let us sone • se the creature, like as in youth. Let us fill our selves with good wine and ointment, and let there no flower of the time go by us. Let us crown our selves with roses afore they be withered. Let • here be no fair medowe, but our • ust go thorough it. Let everyone of you be partaker of our volup • uousnes. Let us leave some token of our pleasure in every place, for • hat is our portion, else get we no • hing. &c. Shall in time to come, • ry out on this manner & say: We • aue erred from the way of truth the light of righteousness hath not shined unto us, and the sun of understanding rose not up vpō us. We have weried our selves in the way of wickedness & destruction. Tedious ways have we gone, but as for the way of y ^e lord, we have not known it. What good hath our pride done to us? Or what profit hath the pomp of riches brought us? All these things are passed away like a shadow &c. Suche words shall they that have sinned, speak in hell. For the hope of thungodly is like a dry thistil flower that is blown away with the wind. &c. Therefore we may well conclude, that such as enjoy continual prosperity, live at their hearts ease, obey their sensual appetites, are free from all adversity, and as the Psalmo • graphe saith: come in no misfortune like other folk, neither ar • plagued like other men: shall not reign with God in glory, nether have they any portion in the lande of the living. For though they prosper for a little while in this world be puffed up with pride, swell for fatness, do what they list, rule as they will, have plenty of riches in possessiom, have the world at commandment. &c. Yet are they set in slippery places, and shall be cast down and destroyed Yea suddenly shall they consume, perish, and come to a fearful end. I have seen saith that Princelike Prophet, thungodly in great power, & flourishing like a grieve bay tree. And he vanished away, and lo he was gone, I sought him, but he could no where be found. &c. For the wicked shall perish together, and the end of the ungodly, is everlasting damnation.

If it please you, I will tell you a history, that I heard once.

I pray you tell on good brother Christopher.

Saint Ambrose that godly & courageous Bishop traueiling at a certain time toward Rome, chanced by the way to go unto a great richemans house to lodge. after other talk he demanded of the man of the house, howe the world went with him, & in what case he stood. The rich man answered: sir my state hath always been fortunate and glorious, I never tasted any kind of adversity. I never had sickness or loss of goods. All things hitherto have chanced unto me according to my hearts desire. Whan. S. Ambrose heard this, he said unto thē that accompanied him: Rise, and let us go hence with all expeditiō, for the Lord is not in this place. And when they wer departed frō the richemans house, evē straight ways, thearth suddenly opened & swallowed up the man with all that ever he had, so that nothing at all remained.

A notable history, declaring that God is not there present, where the cross is absent, and that things cannot long continue in safe state, where God favoreth not.

Here was that thing fulfilled that is spoken by the Psalmograph. The ungodly shall sone be cut down like the grass, and be withered, even as the grene herb. &c. Yea a little while and the ungodly shall be clean gone: Thou shalt loke after his place, and he shall be away. Thungodly shall perish, and the enemies of the Lord shall consume as the fat of lambes, yea even as • he smoke shall they consume away. Again in another place. Thou, O Lord, dost set the vngod • y in slippery places, and castest them down, and destroiest them. O how suddenly do they consume, perish, and come to a fearful end? yea even like as a dream when one awaketh, so shalt thou make their Image to vanishe out of the city.

Where continual success of things is: where all things at all times serve and content the fleshly appetites of voluptuous worldlings: where no affliction nor trouble is: there is not God, there is not his grace, favor, and blessing. He that is free from the cross, hath no enheritaunce in the kingdom of heaven. Yea, it is a moste certain sign of everlasting damnation, where a life is led without affliction. For whom the Lord loveth, he chasteneth, they are bastards and no sons that sometime fele not the Cross. Who ever went unto heaven by joy and pleasure? By many tribu • lations (saith the Apostle) must we enter into y ^e kingdom of God. Hereunto pertaineth the saying of the virtuous woman Judith: Our father Abraham being tempted and tried thorough many tribulations, was found a lover & • rend of God. So was Isaac, so was Jacob, so was Moses, and all • hey that pleased God, being tried • horowe many troubles, were found steadfast in faith. Blessed • s the man, that suffereth temp • ation, saith saint James, for whē • e is once tried, he shall receive y ^e • rown of life, which the lord hath • romised to them that love him.

I red once of a certain her • it, which was wont every yere to • e sick, wherein he greatly delited & felt much quietness of conscience • eing persuaded, y ^t his sickness • as the loving visitation of God, • nd an unfeigned token of God's singular good will toward him. It chanced that by the space of an whole year he was free from all manner of sickness. Which thing whan he considered, he was inwardly sory and wept beyond all measure, grievously complaining that God had forgotten him, and denied him his grace.

This history also showeth howe necessary and wholesome, sickness is to a Christian man, and that corporal affliction is a certain persuasion to a faithful conscience of God's singular good will and fatherly favor toward us, as he him self testifieth, saying: as many as I love I chastē and rebuke. Th • wise man also saith: My son • despise not the chastening of th • Lord, nether faint whan thou ar • rebuked of him. For whom th • Lord loveth, him he chasteneth, 〈◊〉 yet delighteth in him, as a father i • there in his own son.

So followeth it, that they, whom God visiteth with sickness in this world, and layeth the cross upon their shoulders, are more dear unto him than those, which all their life time, live in all wealth, joy, & pleasure.

Yea verily, so thei bear their cross willingly, patiently, and thankfully. For by the cross are christen men know̄, as noble men's servants by their Lord's cognisances. He that beareth not the cross, is not Christ's: For such as will be his disciples, he commandeth them not to seek how to flee y ^e cross, that they may live all in pleasure, but he biddeth them take the Cross upon their shoulders, and follow him. If any man will follow me, (saith our savior Christ,) let him forsake him • elf, and take up his cross, and fo • ow me. The head bare the cross, the members also must do y ^e same, or else pertain they not unto the head. For there is none other way to enter into glory, but the same way that our head Christ entered by, which is the cross. Whosoever beareth not his cross and cometh after me, (saith the Lord Christ) he cannot be my disciple. The servant is not greater then his Lord nor the disciple above his master.

That such as bear the cross and be tried with diverse tribulations are more dear unto god, thā they which live all in pleasure, the history of the rich and unmerciful glotton, and of poor and patient Lazarus proveth evidently. For as ye hard before, the welthie epicure which lived galantlie and pleasauntly all the days of his life, even unto his dying day, so son • as he was dead, was carried of th • Deuell and his Angels into th • flames of hell fire: where he was miserably tormented: contrarywyse, pore and sick Lazarus, whō the wicked world esteemed moste vile, moste abhominable, yea, and utterly despised and cast away of God, whom also fortune never favored, but adversity cōtinuallie assailed, immediately after his departure was moste tenderly & joyfully borne of the blessed Angels of God into the bosom of Abraham, where he hath such joys as eye hath not seen, nor ear hath heard, nether is any man's heart able to think them.

Here is that fulfilled & found true, which the Psalmograph speaketh, both of the death of the faithful, and of the unfaithful. Concernyng the faithful (he saith) preci • us in the sight of the Lord, is • he death of his saints. Of the • nfaithfull he also saith: The death of sinners is worst of all. As y ^e joys of God's people begin not till after their death: so likewise the sorrows and pains of y ^e wicked do chiefly begin at their death, and so forever and ever continue.

Happy is that man therefore, which hath and endeth his sorrow in this world, that after this life he may have the perfect and true joy, which knoweth no end

He is thrice happy, as they use to say, and greatly blessed of God. Therefore .s. Agustine prayed on this manner and said, O Lord burn me here, cut me here in this world, that thou mayest spare me forever after. Only give me patience pleasing unto thee, and necessary unto me.

Like vn • to this are the words of a certain ancient father, which saith, I know that diseases chance unto men for their sins. And it is be • ter here patiently to bear afflictions and pains, then after death to suffer everlasting punishments.

S. Gregory saith, that God sparith some in this world, to torment them afterward, and some he tormenteth here, which he will afterward spare. This is a christen man's comfort, y ^t by present tribulation, he shall escape everlasting damnation. For according to the common proverb, God punisheth not one thing twice.

Of these your words I conceive a good hope, that although God punisheth me justly for my sins yet he will not take away his mercy from me.

No, be you sure. For these are his words by the Psalmograph. If they forsake my • awe, and walk not in my judgments. If they breke my statutes, • nd keep not my cōmanndemēts, I will visit their offenses with the rod, & their sins with scourges. Neuertheles, my loving kindness will I not utterly take from him, nor suffer my truth to fail. My covenant will I not break nor alter the thing that is gone out of my lips. Here God our merciful father, promiseth, y ^t though he punisheth us for our sin and wickedness, that by this means he may call us unto repentance & amendment of life, yet will not he take away from us his mercy and loving kindness, but when so ever we turn unto him, repent us of our former life, call on his blessed name, believe and hope to have remissiō of sins for Christ's sake, and labor to frame our life according to the rule of his holy testa • ment, he will surely receive us joy • fully, pardon all our iniquities and as dearly love us, as though we had never offended his deuin • majesty. God saith also by y ^e Prophet Jeremiah: when I take in hand to rote out, to destroy, or to wast away any people or kingdom, if y ^e people (against whō, I have thus devised) convert frō their wickedness: I reap̄t of the plague, that I devised to bring upon them. The prophet Isaiah also saith. If thungodly forsaketh his way, and the unrighteous man his own Imaginations, and turn again unto the Lord, he will surely be merciful unto him. For he is very ready to forgive. He will not always be chyding, (saith the Psalmograph, ) neither keepeth he his anger forever. Yea like as a father pitieth his own children, even so is the Lord merciful unto them that fear him.

For he knoweth whereof we be made, he remembereth that we are but dust. My thoughts (saith God) are to give you peace and not trouble. Though the lord punisheth us for our sins, yet doth he not punish us, to cast us away and to condemn us, but to call us unto repentance, to mortify our fleshly lusts, & afterward to make us the more circumspect in observing the rules of our profession, y ^t is, the christen profession as that princelike Prophet saith: It is greatly for my wealth, that thou hast punished me & brought me low, even that I may learn thy righteous ordinances. Uexatiō or trouble (saith the Prophet) giveth understanding. And whensoever we repent & cease to sin, the Lord straightwais removeth and taketh away the cross that he hath laid upon our backs, and poureth his blessing again plenteously upon us. For though he maketh a wound, he giveth a plaster, though he smite, he maketh whole again. The Lord killeth & maketh a live, bringeth down to the grave, and fetcheth up again. The lord maketh poor, & maketh • ich, bringeth low and lifteth up again. After a storm (O lord) saith holy Toby, thou makest the weather fair & calm: after weeping and heaviness, thou givest great • oy. Thy name (O God of Israel) • e praised forever.

If God • oueth a man and intendeth to make him partaker of everlasting glory: he will not cease to punish him, until he knowledgeth his • ault, repenteth, & become a new • an.

Ye say truth. For unto • his end doth God correct such • s he loveth, and intendeth to • aue. The Lord saith by the Pro • het, that he will punish his peo • le, which sin against him, and • un on whoring after strange God's, until they confess their fault and say: I will turn again to my first husband, for at that time was I better at ease, then now.

This is a great comfort for a christen man in his affliction to hear, that God punisheth him in this world to this end, y ^t he may cease to sin, that he may repent, turn again unto the Lord his God, & so forever be saved.

But I pray you rehearse unto me out o • the holy scripture, for the quiet • nes of my conscience, some histories which may declare unto me that God punishing sinners fo • their disobedience, doth afterwar • whan they repent and turn, for • give them, and receive thē agai • into his favor.

In th • fourth boke of Moses, called N •• merry, we read that the pepole 〈◊〉 Israel murmured and grudged •• gainst God and against Mose • saying unto Moses: wherefor hast thou brought us out of Egypt, for to die in the wilderness? For here is neither bread nor water, & our soul lotheth this light bread.

Now se ye the sin of the Israelites. They murmur, thei grudge they are unfaithful, vnpacient, & disobedient against God and against his lawful magistrate: now hear again the reward of sin. Wherefore the Lord sent firy Serpentes among the people, which • tongue them, & much people of Israel died. Here have ye the punishment of the sin. Now hear also y ^e • emedy against this punishment, • nd the salve against this plage. Therefore the people came unto Moses & said: we have sinned, for • e have spoken against the Lord • against thee. Make intercession • o the Lord that he take away the •• rpentes from us. Here the people of Israll repenteth, confesseth their sin, turneth again unto the Lord, and besecheth Moses to pray for them unto the Lord. Repentance confession of the sin, conversion unto the Lord, and faithful prayer are the means, whereby God's wrath is turned away from us, & his plagues cease. For when Moses had made intercessiō for the people, the Lord said unto him. Make a brazen serpent, and set it up for a sign, that as many as are bitten, may loke vpō it and live. And Moses made a servant of brass, and set it up for a sign. And when the Serpents had bitten any man, he beheld th • serpent of brass, and was healed▪ Here se you the mercy of God, e • uen in the middes of the cross to • ward penitent sinners. The Is • raelites sin: God plagueth: th • people repenteth: God turneth a • way his plague: and healeth thē.

A comfortable history. Be there no mo such in the holy scriptures?

Uery many.

Rehearse thē I pray you. For I delight to hear such comfortable histories.

I am very glad. Manasseh. king of Judah was an abhominable Idolatoure. He went to and built • he hill altares which good king Hezekiah his father had broken • own. And he reared up altares • or Baal, and made groves, and worshipped all the hosts of heaven, and served them, and he built • ltares in the house of the Lord, whereas the Lord yet had said: In Jerusalem shall my name be forever. And he built aultares for • l the host of heaven in the courts • f the house of the Lord. And he • urnt his children in the fire, in • he valley of the son of Hinon. • e was a sorcerer: he regarded y ^e crying of birds, used enchauntments▪ and maintained workers with spirits, & seers of fortunes, & wrought much evil in the sight of the Lord to anger him withal. And as he himself was an Idolatar & forsook the Lord God of his fathers: so likewise made he Judah and the enhabiters of Jerusalem to err, and to do worse then the Heathen. &c. Now have ye heard how grievously king Manasseh sinned against y ^e Lord his God.

His sins were grea • & worthy of much punishment.

Yea of everlasting damnation, i • he were handled according to his deserts.

I pray you, what b •• came of him?

Albeit y ^e sins of this Manasseh were great, ye • behold the loving kindness of Go • toward him & his people. Befor • he sent any punishment amon •• them, he raised up his Prophets which exhorted both him and his subjects to turn from their evil, to repent, and to walk in the ordinances and laws of God, but both he and his people would not hear the gentle admonitions of God by his Prophets, nether regard them.

O stony hearts. But how than?

Whan y ^e Lord • awe, y ^t by no means they would • urne from their abominations. • went forth still to effēd, he brou • ht vpō them the captains of the • ost of the king of the Assyrians, • hiche toke Manasseh in hold, & • ound him with chains, and ca •• ed him to Babylon,

O the •• ghteous judgments of God.

• ere we hear y ^t Manasseh was • unished for his sins: yea, and •• at worthily, but did God caste 〈◊〉 away forever?

Ye shall • ear. Whā Manasseh was in tri •• lation, he besought the lord his God and humbled himself exceadingly before the God of his Fathers, and made intercession to him, and God was entreated of him, and heard his prayer, and brought him again to Hierusalē into his kingdom. And than Manasseh knew y ^t the lord was God. After this he became a new man, and toke away strange God's, & Images out of the house of God and all thalters that he had buil • in the mount of the house of God and Jerusalem, and cast them ou • of the city. And he prepared tha •• tare of the Lord, & sacrificed there • on peace offringes and thanck of • fringes, & charged Judah to seru • the Lord God of Israel.

〈◊〉 happy change.

Yea O th • great mercies of God.

I • this history many notable thin • ges are to be learned. First, if a •• such as God intendeth to save, 〈◊〉 offend, and break his holy commandments, the Lord will not suffer them to escape unpunished, but he visiteth them with his loving rod of fatherly correction, that by this means he may call them to repentance & save them. Secondly, we learn, that whan the Lord correcteth us, & casteth us into trouble, than as we see in Manasseh, we make haste unto y ^e Lord, seek him, pray unto him, humble our selves before his divine majesty, & become new men, as y ^e psalmograph saith: When he slue thē, they sought him, and turned them early, & inquired after God. And they remembered, that God was their strength, and that the • hie God was their redeemer. God himself also saith by the Prophet: In their adversity they shall ear • y seek me, & say: come, let us turn again unto the Lord, for he hath smitten us, and he shall heal us: he hath wounded us, and he shall bind us up again. Thirdly it setteth forth unto us the great and exceeding mercies of God toward penitent sinners, whom so sone as they convert & turn, he receiveth into his favor, forgiveth them, taketh away his plagues, and restoreth them to their former, or else much better state according to this saying of the Prophet. If the ungodly will forsake his ways, & thunrighteous his imaginations & turn again unto y ^e lord, the Lord will surely have pity on him, for he is very ready to forgive. Forthly, we learn of this history: what the duty of such is, whom God to fore hath plagued, and now restored to their former state. Verily, to become new men, to walk forever after in the fear of God, to mortify their carnal affects, to flee from sin, as from a venomous Serpent, to garnishe their conversation with godly and christen manners, and to serve the Lord God in holiness and righteousness all the days of their life. So saith the Psalmograph: It is greatly for my profit, that thou, O Lord hast corrected me, that I may learn thine ordinances. Here to pertaineth the saying of y ^e Prophet. Uexation giveth understanding (O Lord) thou hast corrected me, and thy chastening have I received, as an untamed calf, saith the prophet Jeremiah. Turn thou me, and I shall be turned, for thou art my Lord God: yea, as assone as thou turnest me. I shall refourme myself, & when I understand, I shall smite vpō my thigh.

Many godly lessons have you taught us out of this history brother Philemō. They that rede and consider the histories of the holy scriptures on this manner, they are no vain readers, but they read with much profit.

This is the true use of histories, otherwise to read them availeth little. In the histories of the holy scriptures as in moste pleasant mirrors & goodly glasses, we behold our frail nature, our wicked will, our beastlyke manners and sinful life. We se God's justice, punishment & vengeance upon the disobedient and stiffnecked transgressors of his holy commandments. Again, we behold his tender mercy and loving kindness toward penitent sinners, and howe ready he is to forgive, whansoeuer we tourne unto him. Moreover in holy histories, we consider what our duty is toward God, after we have received benefits of him. Verily to labor unto the uttermost of our power, to be thankfull unto him, and to live worthy his kindness. These and such like things must the godly reader consider, when he readeth the histories of the holy scripture, or else his reading availeth little.

It is truly said.

I remember that I heard once y ^e prayer, which Manasseh king of Judah prayed unto God, whan he was a prisoner in Babylon. I would gladly hear it again.

Is there not a bible here?

Here is one.

I pray you turn unto y ^e prayer and read it unto me.

The prayer is this.

A fruteful & godly prayer. God give me grace so to repent and to pray that I may have the lord my God merciful unto me. For I have also grievously offended my Lord God, and I most humbly beseech him for his names sake to have mercy on me, and to forgive me.

Be on good comfort & weep not. God seeing your repentant and faithful heart hath freely forgiven you all your sins, and cast them away behind his back, so y ^t he will never remember thē more. The blood of Jesus Christ, God's son hath made you clean from all sin. By thoffring of Jesus Christ's body done once for all you ar sanctified and made holy. Ye are the blessed of God, for your iniquities are forgiven, your sins are covered, and no vnrightousnes shall be laid to your charge.

God grant.

It is most certain. Where repentance and faith is: there is also God's mercy, favor, loving kindness, and remission of sins. Thou (O lord) saith y ^e wise man, makest thee as though thou • awest not the sins of men for • epentance sake. And the Prophet • aieth. All that believeth on him • he speaketh of Christ) shall nat be • onfounded. And Christ saith of • im self I am the resurrection & • he life. He that believeth on me, • ea though he were dead, yet shall • e live. And whosoever liveth and • eleueth on me, he shall never die. • lso in another place he saith, • od so loved the world, that he • aue his only begot̄ son, that • hosoeuer believeth on him, should • ot perish, but have everlasting •• fe. For God sent not his son in 〈◊〉 the world to condemn y ^e world, • ut that the world through him • ight be saved.

Godly and • omfortable sentences. God give 〈◊〉 grace never to forget them.

Amen.

You brother • hilemon have rehearsed two notable and comfortable histories out of the old testament, which declare that God punishing sinners for their disobedience, doeth notwithstanding afterward whē they repent and turn, forgive thē and receive them again into his favor. Rehearse unto me also I pray you one or two histories out of the new testament, concerning that matter.

I will do it very gladly. Ye remember the history of the prodigal son writ̄ in the Gospel of blessed Luke?

What is that, I pray you.

Blessed Luke telleth, that a certain man had two sons, and the younger of them said unto his father: father give me the portion of the goods that to me belongeth. And he divided unto them his substance Hitherto have ye heard of the fathers liberality toward his sonne It followeth: and not long after • hen the yōger son had gathered 〈◊〉 y ^t he had together, he took his •• urney into a far country▪ & there • e wasted his goods with riotous •• uing. Here se we the wickedness • f the son. Now behold y ^e plage of God. And whē he had spent all: there • rose a great dearth in all y ^t lande, • nd he began to lack, and went & • ame to a citezen of the same coun • ry, & he sent him to his farm to • epe swine. And he would have fil •• d his belly with the cods that 〈◊〉 swine did eat, & no man gave • nto him. Thus see ye into howe • reat misery he is fallen for the • ifusing of his goods. Behold • ow again his repentant & sorrow •• ll heart: Thē he came to himself, 〈◊〉 said: how many hired servants 〈◊〉 my fathers have bread enough? •• d I perish with hunger. I • ill arise, and go to my Father, • nd will say unto him: Father, I have sinned against heaven & before thee: and am no more worthy to be called thy son, make me as one of thy hired servants. And he arose and cam to his father. Now mark also the pitiful compassion and tender mercy of the father toward his son.

O the great • nd infinite mercies of God.

• ere see ye that to be true, which • od himself saith by the prophet: • hou disobedient Israel tourn a • ain saith the Lord, & I will not • t my wrath fall upon you. For I • n merciful, saith the Lord, & I • il not always bear displeasure against thee. &c. O ye disobedient children, turn again (saying:) lo, we are thine, for thou art the lord our God, and so shall I heal your back turnings. By another Prophet he also saith: as truly as I live, saith the Lord God, I have no pleasure in the death of the wicked but much rather y ^t the wicked turn from his way and live. Turn you, turn you from your vngodli • ways, O ye af the house of Israe • oh, wherefor will ye die? The wickedness of y ^e wicked shall not hurt him, whensoever he converteth from his ungodliness. Again by y ^e aforsaid Prophet, he saith: repen • and turn you from all your iniquities, & your iniquities shall work • you no displeasure. Cast away fr • you, all your wickednesses, where • in ye have offended, and make yo • a new heart and a new spirit. An • wherefor will ye die? O ye house • • f Israel? For I will not y ^t any mā • huld die, saith the Lord. Return • herfore & live.

Are these wor • es spokē as well to us as to y ^e peo • le of Israel?

Ye to us. Of a • ruth, saith blessed Peter, I per • eiue y ^t there is no respect of persons 〈◊〉 God, but in all people, he y ^t fea • eth him, & worketh righteousness • s accepted w ^t him. Is he y ^e God of • he Jews only? Is he not also y ^e God of the gētils? yea even of the • entiles also, saith blessed Paul. For it is God only, which iustifi • th the circumcision y ^t is of faith, & • ncircumcision thorough faith. • or he is not a Jew which is a • ew outward, nether is it circū •• siō, which is outward in y ^e flesh. • ut he is a Jew, which is hid w ^t •• , and the circumcision of the heart 〈◊〉 true circumcision, which consi • eth in the spirit, and not in the •• ter, whose praise is not of mē, but of God. There is no difference between the Jew and the gentill. For one is Lord of all, which is riche unto all that call upon him. For who so ever doth call on the name of the Lord, shall be safe. Therefore what so ever things were written aforetime, they wer • written for our learning, that we thorough patience and the comfor • of y ^e scriptures, might have hope.

Ye gentiles, saith s. Paul, we • in times past without Christ, be • ing aliauntes from the Common •• wealth of Israel, and stranger • frō the testaments of the promise having no hope, and being with • out God in this world. But now by the means of Christ Jesus, 〈◊〉 which sometime were a far of, 〈◊〉 made nigh by the blood of Christ • For he is our peace, which hat • made of both one, and hath brok • down the wall, that was a sta • between us, and hath also put away through his flesh, the cause of hatred, even the law of commandments contained in the law written for to make of twain one new man in him self, so making peace & to reconcile both unto God in one body through the cross, and slue hatred thereby: and came and preached peace to you, which were a far of, and to them, which were nigh. For through him we both have an entrance in one • pirit unto the father. Now there • ore, ye are not strangers and fo • einers, but citezins with y ^e sain • es, and of the household of God, & • re built upon the foundation of 〈◊〉 Apostles and Prophets, Jesus Christ himself being the head cor • er 〈◊〉 stone, in whom what buil •• ng soever is coupled together, 〈◊〉 groweth unto an holy temple 〈◊〉 the Lord, in whom ye also are built together, to be an habitation of God through y ^e holy ghost:

Blessed be the Lord our God, which hath made us gentiles also partakers of his heavenly blessings. But brother Philemon, hitherto have ye rehearsed out of the new Tastament but one history. Your promise was to recite two at the least. Fulfill your promise I pray you.

In the gospel of John, we read, that there was a certain man, which had been diseased .xxxviii. years, pla • ged of God (without doubt) fo • his sins. So sone as our saui • our Christ perceived, that he ha • a mind to be made whole he sai • unto him: Rise, take up thy bed 〈◊〉 walk. And streightways the 〈◊〉 was made hole. Afterward Chr ••• found him in the temple, and 〈◊〉 unto him: Behold thou art 〈◊〉 whole, loke thou sin no 〈◊〉 after this, least a worse thing chance unto thee. These word̄s of our savior Christ do plainly declare that this man was a grievous sin, & that this his longe disease, sickness and trouble, was cast upon him for his sin & disobedience against the Lord his god. And yet note, so sone as he had a mind to be made hole even before he made his mone unto Christ, or knew hot Christ was, this most loving & gentle savior made him hole, & bad him sin no more.

Here is y ^e fulfilled, which God speaketh by the Prophet. It shall be that or ever they call, I shall an • were them. Whyle they are yet but thinking howe to speak, I shall hear them.

The history of y ^e thief, which was put to death with Christ, is not to be let pass. What a malefactor and wicked person he was, the holy scripture doth declare. Notwithstāding so sone as he humbled him self, repented him of his former life: confessed his sin, and called upon Christ for mercy, saying: Lord remember me, whā thou comest into thy kingdom, he was straightwaies received into favor, & hard these most comfortable words at the mouth of Christ: Verily I say unto thee, this day shalt thou be with me in paradise.

Here is also the saying of God by the Prophet found true: at all times when a sinner turneth unto me, saith y ^e Lord: I will no more bear his iniquities in mind, but freely forgive them.

Here is than a good and comfortable lesson, that whensoever we turn frō our wickedness, the Lord our God will for • give us our sins, and give us favor, grace, mercy, life and everlasting glory.

Truth it is brother Epaphroditus. Beleue it, & all things shall go well with you. You shall find much comf • rt and great joy in your conscience. A quiet and merry heart shall you have within you, as s. Paul saith: We being justified by saith have peace that is to say: quietness of conscience toward God, through our Lord Jesus Christ, by whom also it chanced unto us to be brought in thorough faith unto this grace, wherein we stand, and rejoice in hope of the glory of God. Howe greatly also do the histories of the wounded man & of the lost sheep▪ (as I may let other pass) set forth gods exceading mercy toward penitent sinners, be they never so grievously wounded and diseased? A certain man saith, our savior Christ, descended from Hierusalē • o Hierico, and fell among thieves, which robbed him of his raimēt, and wounded him, and departed, leaving him half dead. And it chanced that there came down a certain Priest that same way, & when he saw him, he passed by. And likewise a Levite, when he went nigh to the place, came, and looked on him, & passed by. But a certain Samaritan, as he journeyed, came unto him, and when he saw him, he had compassion on him, and went to him, and bound up his wounds, and poured in oil and wyne, and set him on his own beast, and brought him to a common Inn, & made provision for him-And on the morrow, whē he departed, he toke two pence, & gave them to the host, & said unto him: take cure of him, and whatsoever thou spendest more, whe • I come again, I will recompenc • thee.

Ther was small chariti • both in the Priest and in the Le • uite.

You say truth.

But who was that Samaritan? For he was very gentle and loving.

Christ Jesus the Lord which is the self gentleness & love, which also refuseth no labor, no pain, no cost,, in seeking our salvation. He it is alone, which, as the Prophet saith: hath taken on him our infirmities, and borne our pains. He himself as Peter saith, bare our sins in his body on the tree, that we being delivered from sin, should live unto righteousness, By whose stripes ye wer he • ed. For as ye were as sheep going astray, but are now turned unto the shepherd, and Bishop of your souls.

You • pake of the lost sheep also.

Truth. Blessed Luke telleth the parable on this manner.

What man of you having an C. sheep (if he lose one of them) doeth not leave ninety and nine in the wilderness, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders with joy. And assone as he cometh home he calleth together his lovers and neighbors, saying unto them: rejoice with me, for I have found my sheep which was lost. Hereof our savior Christ concludeth: I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more then over ninety & nine just persons, which need no repentance. This parable with the other of the woman that lost a grote, setteth forth maruelouslye the loving kyndnesse of Christ toward penitent sinners. For of that he also concludeth and saith: Likewyse I say unto you, shall there be joy in the presence of the angels of God over one sinner that repenteth.

Great comfort is there, for penitent sinners and week consciences: in these histories and parables which you neighbor Philemon have full gently declared unto me.

I • m glad brother Epaphroditus • o hear you so say. And be ye well • ssured, they are no less true than • omfortable. Perswade yourself • hat Christ is a moste loving and • aithfull Physician to so many as • ele them selves diseased, yea he so • uche tendereth our health, that • e calleth us unto him, and pro • iseth that he will ease us of our • rief, if we will come unto him, & • eal all our diseases. They that • e strong, need no Physician, but •• ey y ^t are sick. And Christ came •• t to call the righteous, but syn •• rs unto repentance. If ye there •• e fele yourself sick and grieved • ith the burdē of sin, come unto the Physician Christ, show him your wounds, and he will undoubtedly heal them, as ye heard afore of the wounded man. Despair not though your sins be never so great and innumerable. For the son of man came to seek up and to save that was lost. Christ is that lamb of God, which taketh away the sin of the world. This is a true saying and worthy of all men to be received, that Christ Jesus came into this world to save sinners. Whosoever believeth on him, shall not be ashamed. Because he hath pu • his trust in me, saith God by th • Psalmograph, I will deliver, ye • I will defend him, because h • hath known my name.

Than I trust whether the Lord my God punisheth me for the tr •• all of my faith, or for my sins that by this means he may ca • me unto repentance, it is no token of his wrath and heavy displeasure toward me.

No, be • e well assured. For whom the Lord loveth, him he chasteneth, & yet delighteth in him, as a father • n his own son. What son • s he, whom the father chasteneth not? If ye be not under correctiō, (saith S. Paul,) whereof all are • artakers, then are ye bastards, and not sons. And God himself • aith: As many as I love, I re • uke and chasten. So that this • our sickness is the loving visi • ation of God, sent unto you, not • or your destruction, but for your • aluation.

I may then • e bold to call upon the Lord my God in this my sickness.

Why not? God hath commaun • ed you so to do, and hath also pro • ised to hear you

Where is that commandment and promise of God?

It is written in a certain Psalm by that Princelike Prophet David.

Let me hear it.

Call on me, saith God, in the time of thy trouble, and I will deliver thee, & thou shalt honor me. Here God doth not only command us to call o • him in the time of our trouble, but he also promiseth graciously to hear us, and to grant us ou • request. And for this his benefit • he requireth nothing of us, bu • thanks giving.

Ful grati • ous is the Lord, & a strong hold i • the time of trouble, he knowet • them that put their trust in him▪ The Lord is nigh unto them tha • are of a troubled heart, & will sau • such as be of an humble spirit •• The Lord healeth those that a •• broken in heart: and giveth m •• decine to heal their sickness. The Lord remembered us (saith Psalmograph, ) when we were in trouble, for his mercy endureth forever. Unto whom shall I have • espect, or whom shall I favor, • aith God by the prophet? Verily • uen him, that is miserable, poor, • ow brought, troubled in spirit, & •• andeth in awe of my words.

Truth it is, that the Lord is • ood and gracious unto thē that • ut their trust in him, and to the • ule that seaketh after him. • herfore brother Epaphroditus, • re not in this your sickness dili • ently and without ceasing to flee • nto God with hearty and faith •• ll prayers, nothing doubtinge 〈◊〉 that he will favorably hear 〈◊〉 , and grant you, whatsoever 〈◊〉 ask according to his will as s. • ohn saith: this is the trust that • e have in him, that if we ask • y thing according to his will, 〈◊〉 heareth us. And if we know y ^t he hear us whatsoever we ask, we know that we have the petitions that we desire of him. For the Lord is nigh unto all that call on him, yea that call on him in truth. After this manner did all good men & women behave them selves, whansoeuer they were assailed with any kind of trouble or adversity. King Hezekiah whā he was grievously sick, and had received a commandment from God, that he should set his house • in an order, for he should die an • not live, turned his face to th • wall, and prayed unto the Lord, the Lord heard him, made hi • whole and saved him alive .xv •• years after. The three chyldre • Sidrach, Misach, & Abednag • when they were cast into the fy • rie furnace because they would not worship the golden Image 〈◊〉 the commandment of king N •• buchodonosor, prayed unto y ^e Lord and he both graciously heard thē and delivered them. Daniel being in the den of Lions, prayed unto God, and was preserved. Susanne forsaken of all men, and at the point to be stoned unto death thorough the unjust and false accusations of two wicked Judges, prayed unto the Lord her God, and she was both heard and safely delivered. Our savior Christ in the time of his trouble and passiō, prayed so fervently unto his heavenly father, that his sweat was like drops of blood trickeling down to the ground. Blessed Stephen when the stones came batteryng about his body, prayed earnestly. When Peter was in prysone, there was Prayers made of the Congregation for him. Manie other such like examples have we in the holy Bible, which declare unto us, y ^t all good men and women in their adversity, have always fled unto God by fervent prayer for remedy neither have they been deceived of their purpose. For God is faithful, which will not suffer us to be tempted above our strength, but shall in the mids of the temptation, make away, that we may be able to bear it. For the Lord him self saith: forasmuch as he hath put his trust in me: I will deliver him, I will be good to him because he hath know̄ my name He hath cried unto me, and I 〈◊〉 graciously hear him, I am wit • him in trouble, I will deliver hi • and bring him to honor. Wit • long life will I satisfy him, an • show him my salvation. When I was in trouble, saith David, I called vpō y ^e Lord, & he heard 〈◊〉 Again he saith, I will cal upon 〈◊〉 Lord, which is worthy to be praised, so shall I be safe from mine enemies. The sorrows of death compassed, and the ouerflowinges of ungodliness made me afraid. The pains of hell came about me, the snares of death ouertoke me. But in my trouble I called upon the Lord, and made my complaint unto my God, and he full graciously hard my voice from his holy temple, and my complaint came before him, so that it entered even into his ears. And as the Psalmograph in all his trouble cried unto the Lord and was helped̄▪ so did all his faithful ancestors, as these his words do declare, and they all so were hard. Our fathers hoped in thee, they trusted in thee, & thou diddest deliver them. They called upon thee, and were helped, they put their trust in thee, and were not confounded. And unto this day have all y ^t faithful in their adversity cried unto y ^e Lord, & have received help. For there is one lord of all rich enough for all that call on him, so that whosoever calleth on the name of y ^e Lord, he shall be safe. For none shall be confounded, y ^t putteth his trust in him. This poor mā cried saith David, & the Lord hard him, & saved him from all his troubles. For the angel of the Lord pitcheth his tent round about them that fear him, & delivereth them. O taste therefore & se, how gentle, gracious & loving the Lord is, blessed is the man y ^t trusteth in him.

Brother Epaphroditus, all these sentences and histories which our neighbor Phi • lemon hath here recited unto you out of the holy scriptures, ought to encourage you to pray unto the Lord God in this your sickness w ^t a strong and unshaken faith, and to be fully persuaded that God will both graciously hear you, & also work that in you, which shall turn moste unto his glory, and unto the salvation of your soul? For behold, the Lord's hand is not so shortened, that it cannot help, nether is his ear so stopped, that it may not hear. Our God is such a God as saveth. With the lord our God there is health, & he laith his blessing upon his people. Whome did God ever despise, that called faithfully upon him? For God is gracious & merciful, he forgiveth sins in the time of trouble, & is a defender for all them that seek after him.

The wise man saith: son in thy sickness, despise not thyself, but pray to the Lord, & he shall heal thee. Here is a commandment given to pray unto God in the time of our sickness, & also a promise added, that he will hear, heal, and help us, as he saith by the Psalmograph: Call on me in the day of thy trouble, and I will deliver thee, and thou shalt honor me

S. James in his Epistle also saith: If any be diseased among you, let him call for the elders of the congregation, and let them pray over him, and anoint him with oil in the name of the Lord, and the prayer of faith shall save the sick, and the Lord shall raise him up, and if he have committed sins, they shall be forgiven him.

That God being faithfully called upon, will help in the time of sickness: we have many examples in the holy scriptures, which may worthily comfort us & stir up our faith toward God, looking for help at his most merciful hand. But for this present, let this one example of king Hezekiah suffice, whom being appointed to die, after he had called • n the name of the Lord, the lord our God graciously heard his request, restored him to his health, & gave him .xv. years mo to live in this world after that his sickness. Notwithstanding, brother Epaphroditus, all be it we doubt not but that you praying unto God in this your sickness, God will mercifully hear you, and work that in you which shall be moste unto his glory: and the health of your soul, yet forasmuch as you know not what is most expedient for you, be content in all your prayers to submit your will do the good will of God, which without all doubt tendereth the health of your soul more than any mortal friend tendereth the health of your body. In all temporal & worldly things, that you crave of God in your prayers, prefer the will of God unto your own will, and be content to receive at the hand of God, as shall be his godly pleasure to appoint. For whether we live or die, we are the Lord's. An example hereof have you of our savior Christ, which a little before his passion, being greatly dismayed w ^t the terrors and fears of death, prayed unto his heavenly father, that these bitter pains and torments, which were at hand for him to suffer, might be removed from him, so that he might not suffer them, but be free from them. Notwithstanding knowing that the will of his heavenly father is ever best and moste perfect, and that all willes of men ought t • give place unto his godly will, h • wished rather the will of God t • be done, then the will of him be • yng man, and so submitted hy •• self to God's holy will, being con • tented to suffer in his body, wha • soever should be his godly pleasure to appoint. The words of Christ's prayer in this behalf, are these: O my father, if it be possible, let this cup depart from me, notwithstanding not as I will, but as thou wilt. Again, O my father, if this cup cannot go from me, but that I must drink it, thy will be done. That we ought in all our prayers for temporal things, to submit our will to the good will and pleasure of God, and no more to desire of him, then may stand with his blessed will. Christ our Lord and savior teacheth us in that common prayer, which we call the Pater noster, where we pray on this manner. Thy will be done in earth, as it is in heaven. This manner of praying, practiced the Leper, which came unto Christ to be healed of his Leprosy. Lord (saith he) if thou wilt, thou art hable to make me whole. Here this faithful Leper confessed Christ thorough y ^e almighty power of his Godhead to be able for to cleanse him, and to make him whole, not withstanding he submitted his will to the will of Christ, that if the Lord Christ, thought it not mete to make him whole, but y ^t it was better for his salvation to continue a leper still, he refused not to suffer that plague of leprosy upon his body even unto the very death. Thus affected, neighbor Epaphroditus, must we all be whansoeuer we ask any temporal or worldly thing of God. And this trade follow you in this your sickness, whē you pray unto God. Desire God to remove this your disease frō you, and to bless you again with the benefit of health, that you may live long & se good days on earth, yet in these your prayers be content to submit your will to his godly will, yea though death should follow, knowing that if death do ensue of this your sickness, it shall be no loss, but auauntage unto you, as saint Paul saith: Christ is to me life, and death is to me auantage. On this manner did Christ our elder brother submit his will unto the will of his heavenly father, as you afore heard, and so humbled himself, that he became obedient unto death, even y ^e death of y ^e cross. Note now what followeth: wherefor God hath also exalted him on hie and given him a name, which is above all names, that is y ^e name of Jesus every kne should bow, both of things in heaven and things in the earth, and things under the earth, & that all tongues should confess, that Jesus Christ is the Lord unto the praise of God the father. He that humbleth himself, shall be set hie. For the Lord is a friend to them that be humble, & submit their willes to his godly will and pleasure.

O Lord thy will be done and not mine.

Amen. Amen.

Neighbors, I am very sick, and my pain increaseth more & more.

The Lord's will be done in you neighbor Epaphroditus. Fear not, no although present death were at hand. For whether you live or die, ye are the Lord's. God hath sealed you up in Christ's blood unto everlasting life. Your name, doubt ye not, is written in the book of life. Ye are of y ^e number of those, whom God, before the foundations of the world were laid, hath chosen in Christ to be his sons and heirs, ye are the dearly beloved son of God. Ye are enheritours of God's glorious kingdom. God for your earnest faithes sake in the blood of Christ, hath forgiven you all your sins, that ever ye committed against him from the day of your birthe unto this hour. He hath cast away all your iniquities • ehind his back, so that he will never remember them anymore. Ye are counted among thē, whose vnrighteousnesses are forgiven, and whose sins are covered, & unto whom the Lord imputeth no sin. God loveth you, God careth for you, God is on your side, who then can endomage or hurt you? Who can lay any thing unto your charge? It is God that justifieth you, who then can condemn you? ye need not fear ether Satan or sin, or any other thing that should trouble your conscience. For there is no damnation to thē that are in Christ Jesus, which walk not after the flesh, but after the spirit. For the law of the spirit of life, thorough Jesus Christ hath made you free frō the law of sin and death. For what y ^e law could not do (inasmuch as it was week because of the flesh) that performed God, and sent his son in the similitude of sinful flesh, & by sin damned sin in the flesh, that the ryghtedusnes of the law might be fulfilled in us, which walk not after the flesh, but after the spirit.

I thanke you neighbor Philemon for your gostly and comfortable instructions. For I am well comforted with these your words, and I faithfully believe, that God the father for his promise sake made unto all faithful penitent sinners in Christ's blood, hath so freely and wholly forgiven me all my sins, that he will never remember them more, nor lay them unto my charge, but so love me and tender my salvation, as though I had never offended his fatherly goodness. And in this faith I submit myself, my body, and soul, & all that I have unto his godly will, to do with me in all things, whatsoever his good pleasure shall be. For live we, die we, we ar the Lord's.

I much rejoice to see in you these works of faithful repentance. This humbling of yourself before y ^e majesty of God, this lamenting of your sins, this faithful and hearty calling on the Lord's name for remission of sins in Christ's blood, for the tranquility, peace, quietness, and reast of conscience, for the favor & grace of God, for gods will to be done in you, is without doubt a sure seal unto your conscience, that God loveth, favoreth and tendereth you, yea and that much more thē any natural father maketh of his son. Who so serveth God (saith the wise man) after his pleasure, shall be accepted, and his prayer rea • cheth unto the clouds. The prayer of him that humbleth himself, goeth thorough the clouds, till she come nigh. She will not be comforted, nor go her way, until the highest God have respect unto her. The Lord is nigh unto them y ^t are of a contrite heart (saith the Psalmograph) & will save such as be of an humble spirit. The sinful Publican, thus hūbling himself, obtained the favor of God, remission of sins, & went home more righteous than the proud Pharisey. So likewise the Centurion confessing his unworthiness for the receiving of Christ into his house, obtained health for his sick servant. Likewise the Leper with diverse other, humbling them selves before Christ, obtained their hearts desire. For God, saith David, hath respect unto the prayer of the humble, & such as be destitute, & despiseth not their desire, but heareth • heir mournings, y ^t he may deliver • hem and save them.

Now neighbor, how do you? I pray you be strong in God, & rejoice in his saving health.

O neighboure Eusebius, my body is weak, my hear is faint, my wits are feeble, my memory almost faileth me: no part of me is free from sickness and pain.

God hath ever be me •• full unto you, & so will continue unto the end, doubt you not.

That is my only comfort.

Neighbor, here at hand. What is your pleasure?

I perceive right well, y ^t my sickness doth not discrease, but increase, so y ^t I cannot long continue in that state, wherein I am now. And I think • erely, y ^t the lord my God hath sent this sickness unto me as a messenger, to afore warn me of my departure from this world, y ^t whan he come, he may not find me unprepared or unready. And I most heartily thank him for it. Therefore neighbor Philemon & neighbors all, I think it best even out of hand to dispose my temporal possessions, and to set an order in such worldly goods as God hath lent me, that after my departure there be no dissension nor strife for thē, among such as I most wish to be linked together with perpetual amity, and continual friendship. It shall also, I trust, be a great quietness unto my mind.

If you have not already brother Epoporoditus, disposed and set an order in your temporal things, I wish it to be done with all expedition. For such things ought to be considered, when we be most perfect in health, forasmuch as our life is uncertain, & we know not, howe sone death cometh.

I thought not that the time of my life had been so short, & there • fore I deferred the matter. But I se now, that no man is certain of his life until tomorrow: therefore ought we all to watch, & to provide that we be not found unready, whē the Lord cometh.

Whan that godly king Hezekiah was sick, God sent the Prophet Isaiah unto him, and willed him to say unto him on this wise. Thus saith the Lord God: Set thi house in an order, for thou shalt die and not live. Here learn we y ^e good will of God, which is, that they, whom the Lord hath endu • ed with the goods of the world, • hold before their departure set a godly order and quiet stay in their • emporal possessions.

You • ay truth neighbor Theophile, & • herfore I pray you bring hither • en, inck, & paper, withal expedi • ion, and let my will be written. • or I thank the Lord my God, I 〈◊〉 as well contented to leave the goods of y ^e world, as ever I was to enjoy them. And in this behalf I have to thank the lord my God, that since I came to the use of reason, and had any worldly possessions at all, I have always made them to serve me, and I never served them, but at all times could be contented to depart from them whansoeuer the glory of god, and the commodity of my neighbor did require.

Than did you use your goods aright. And you were not rich in the world, but in the Lord, & of the nonebre of those, of whom it is written: blessed are the poor in spirit, for unto thē belongeth the kingdom of heaven The Psalmograph saith: If riches do abound, set not thy heart upon them. And the holy Apostle • commandeth, that they which use the world should be as though • they used it not. For the fashio • of this world goeth away Saint John also saith: Se that ye love not the world, nether the things that are in the world: for all that is in the world (as the lust of the flesh, and the lust of the eyes, and the pride of life) is not of the father, but of the world. And the world passeth away, and the lust thereof: but he that fulfilleth the will of God, abideth forever.

God grant all men, to follow this doctrine. O Lord how sick am I? Where is the pen, Ink and paper?

Here syr.

Wright neighbor Philemon I pray you.

What is your pleasure that I should wright?

On this manner.

I Epaphroditus the unprofitable servant of God, week in body & notw ^t standing strong in mind do willingly and with a free heart, render and give again into the hands of the Lord my God, my spirit, which he of his fatherly goodness gave unto me, whan he fashioned this my body in my Mothers womb, by this means making me a living creature, nothing doubting, but that this my Lord God for his mercies sake set forth in y ^e precious blood of his dearly beloved son Christ Jesus our alone savior and redeemer, will receive my soul into his glory, and place it in the company of the heavenly angels and blessed saints. And as concerning my body, even with a good will & free heart, I give it over, commending it unto the earth, whereof it came, nothing doubting, but that according to y ^e article of our faith at the great day of the general resurrection, whan we shall all appear before the judgment seat of Christ, I shall receive it again by the mighty power of God, wherewith he is able to subdue all things unto him self, not a corruptible, mortail, weak, and vile body as it is now, but an incorruptible, immortal, strong, perfect, and in all points like unto the glorious body of my Lord and Sauioure Christ Jesus. Have ye writ̄ this, neighbor Philemon?

Yea forsothe Sir. But what is your mind now, concerning your world • y possessions.

First as touching my wife: with whom I • oupled myself in the fear of God, and refusing all other women, I • inked myself unto her, living w ^t her in the blessed state of honoura • le wedlock, by whom also though • owe the blessing of God, I have • ad certain children, whereof part • re gone before me unto the lord, and part yet remain a live, albeit I dout not, but y ^e god, after my departure according unto his promise, will be unto her an husband, yea a father, a patron & defēder, & will not suffer her to lack, if she go • orth to live in his fear, to serve him, and diligently to call on his holy name, yet forasmuch as God hath blessed me with worldly substance, and she is mine own flesh, and whosoever provideth not for his, hath denied the faith, and is worse than an infidel, I bequeth & give unto her for term of her life, this house wherein I now dwell, with y ^e appurtenances, and all the household stuff contained therein. And after her departure, I will that my eldest son (whom now I only have alive of all my sons) have the house. Let this suffice for my wives portion, whō I doubt not, God will take into his protection, and so provide for her in the time of her short pilgrimage, that she shall want no good thing. Only I crave this at her hand, that she be diligent in training up my children in the fear and doctrine of the Lord: so shall God be unto her an husband, and to her childrē a father. Moreover as concerning my children, albeit I am fully persuaded that God according to his promise will be a father unto them, & if they live in his fear, he will not se thē lack, yet both y ^e law of God, & of nature requireth, y ^t I should also have some care for them. Therefore unto my son I bequeath the house & the land, which I have givē my wife for term of her life, freely to be his own after his Mothers departure. And if God so appointing, he chanceth to depart before his mother, I will that the house & the land, go to the use of my .ii. daughters. Have you written these things.

Yea syr. But what now for your daughters.

If thei be godly brought up, I doubt not, but if they live, God will aboundauntly provide for them. Notwithstāding I give unto eche of them .ii. C. pounds, of good & lawful money to be paid in the day of their marriage. And if my son fortune to die: I give unto them also my house and my land.

Sir we be all mortal, both old and young, & God knoweth how sone we shall depart hence. For as the common proverb is:

My will is, that in such case, all I have given them, shall go to the use of the pore. I will that they be mine heirs. I pray you neighbor Philemon, write so.

I have done so.

I think it convenient to give to my servants somewhat, that it be not said, they have served an unthankful master.

Sir that is very mete. For the wise man saith: whereas thy servant worketh truly, entreat him not evil, nor the hirelyng that is faithful unto thee. Love a discrete servant as thine own soul, defraud him not of his liberty, nether leave him apore man.

I give to everyone of my servants .vi. pound .xiii. • hillinges .iiii. pence, to be paid in the day of my burial. Write it.

It is done.

God bless • hem, and increase them, for they have served me both honestly and faythfullie. The Lord our God • eale w ^t them, as they have dealt with me.

They have done but their duty.

But neighbor Epaphroditus, whereof shall these sommes of money be raised?

God hath blessed me aboūdantly. Ye shall have it in my coūting house with a more sum.

But now syr, concerning your debts: what order will you appoint for them?

The Lord my God be thanked, I owe no mā anything, but love & good will. My chief study hath ever been, to keep myself out of debt. And if at any time I ought anything, to labor unto the utter moste of my power, to dispatche myself of that debt withal expedition. I neue • counted other men's goods min • own. That I truly got with min • own labor, y ^t did I always coun • mine own, my debts being onc • paid. I owe nothing, many ow • me, but forasmuch as they be por • men, & cannot pay that they ow • me, except it should be unto their great hindrance, yea I think unto their utter undoing. I freely forgive all my debtors what so ever they owe me, unto the uttermost farthing, even as I would God y ^e father should forgive me all my debts for Christ's sake. Wryght this, that I have forgiven all my debts, so that none hereafter shall demand any det of any mā, in my behalf.

I have done your appoyntmēt.

Neighbor Epaphro • itus seeing y ^e god hath richly blessed you w ^t the goods of this world • t wer very expedient to remember • he pore scholars of y ^e universities of Cambridge & Oxford. For if they • e not maintained, all learning & • ertue will decay, and a very bar • ary shall brast in among us, & at • he last bring this our realm into • estructiō. And verily the love of many now a days toward good letters is very cold, in so much y ^t we se daily many good wits compelled for lack of exhibition to forsake the university, and to become serving men, which kind of life is most abhominable, and vnwor • thy a good nature.

I have not in times past been altogether unmindful of the universities. What benefits the students hau • heretofore received at my hands I will not here rehearse: God an • they know it. And the knowledge • thereof, I would wish rather to b • learned of other, then to be hear • of me. Surely I think him 〈◊〉 good Christian, nor friend unto hi • country (which if he be able) r •• fuseth to help forward the study of good wits. I pray you neigh • bor Philemon set in .ii. C. pound • of money, one. C. to be given vn •• the university of Cambridge, th • other unto Oxford.

This Godly and charitable deed.

Have ye done?

Yea forsooth sir.

Let me se, what now remaineth.

Sir, will it please you to remember the poor?

I never forgot them, since the Lord my God, gave me any portion of worldly goods, I always considered to what use, thei were given me: verily, that I should distribute part of them to the necessity of y ^e pore saints. And I thank the Lord my God, so have I don: yea, and that with a good will and free heart. For God loveth a chere • ull giver, I have not been of the mind y ^e some are, which, so long as they live, gredely gather together, and bestow nothing at all upon the poor. But when they se nothing but present death, then • ash they out, and liberally give • nto the pore scilicet, because they • an keep it no longer, I trust, I have laid up for myself all ready treasures in heaven, where neither rust nor moth doth corrupt, and where thieves do not break through or steal. For I have ever thought it better to send my works before me, while I live in this world, than to have them sent after me I know not by whō, whā I am gone. These purgatori rakers shall nether rake nor scrape for me with their masses and Diriges, when I am departed. For I trust no such works. Neither do I any thing regard y ^e prayers of such as have y ^e belly for their God. But as touching the pore. I give unto them .iiii. C. pounds, which I will have bestowed, no • upon idle lubbers & sturdy quea • nes, but upon the halt, the lame, the blind, the sick, and such other as be comfortless. And in this nō • ber also of the pore, I comprehend prisoners, pore maids, young mē, which have not wherewith to set up their occupation, & my neadie neighbors. These .iiii. C. pounds are in four several bags, lying in my countyng house by them selves, with this wryghting upon everyone of them. Money for the poor. This money I will have distributed with all haste, if it be possible, even before I depart. Have you written in this money for the pore?

I have done it.

The hie ways may not be forgotten, which in many places are very foul & ieopardous. Unto the repairing of them, I give. xl. pounds. Write it. For I think this also to be a deed of charity, & a commendable work before God to repair hie ways, that the people may safely and without danger trauaill by the way

The • et is very godly w ^t out all doubt.

Neighbor Philemon, I pray you, put in that. xl. pound for the hie ways.

It is done already.

That which I should chiefly have remembered, I had almost forgotten

What is that?

Sermons.

What is your mind in that behalf?

This. At the time of my burial, when the people be gathered together, I would gladly have some learned man to make a Sermon, wherein the people may be admonished of their mortality, and be taught, howe they ought to dispose them selves in this life, that whan the time come, they may yield up a good soul into the hands of the living God. For his pains I appoint. x.s. to be given him. Also I give for the preaching of four score sermons at other times, whē it shall be thought most convenient xx. pounds. And as I with these Sermons to be preached by godly & discrete learned men: so I wish them to be preached in such places, as the people have most need of doctrine and teaching. For the Lord knoweth, the people perish for want of godly knowledge. The greatest parte of our beneficed men (God help us) are blind guides, and dom dogs, not once able to bark. The people are desirous to know God, and omong the great multitude of so many beneficed men, none almost ether is able, or else endeuoreth him self to bring them unto Christ. It is in these our days found true, that is written in the gospel. The harvest truly is plenteous, but the laborers are few. It behooveth therefore every Christian heart to pray the Lord of the harvest, that he will send laborers (not loiterers) into his harnest, and to procure so much as lieth in his power, that the word of God may be universally preached, that the people may repent, turn unto y ^e Lord our God, and serve him in holiness and righteousness all the days of their life, which cannot be brought to pass, where the word of God is not preached. How shall they believe on him, of whom they have not hard? How shall thei hear without a preacher? To declare therefore my good will toward the word of God, & the saluatiō of the Christians, I give .xx. pounds for the preaching of .lxxx. sermons. I pray you note it in my will,

It shall be done.

To bear all these charges, ye shall have y ^e money in my coūting house

Sir concerning the costs of your burial, what order will it please you to make in that behalf?

Let y ^e ministers with the other officers of the church have their duties according to the custom.

Howe many mourning gowns sir, will ye give?

Of what mourning gowns speak you?

The manner is (as ye know) y ^t whan a man of honest reputation departeth, & is brought to be buried, there should follow him certain in fine black gowns, & certain pore men & women in courser cloth.

Unequally handled, that the pore should have the worst, & the rich or wealthy the best. And cal ye these mourners?

So are they called.

For whō should they mourn.

For you.

Why for me? Because good things have chanced unto me? Because I have passed over y ^e dangerous sea, and am come unto the haven of quietness? Or because I am delivered from all evil and set in a blessed and joyful state? I think that at the burials of the faithful, there should rather be joy & gladness, then mourning and sadness, rather pleasant songs of thanksgiving: then lamentable and doleful diriges. Let the infidels mourn for their dead: the Christians ought to rejoice, whan any of the faithful be called from this vale of misery unto the glorious kingdom of God.

In deed that most worthy Apostle S. Paul would not have us mourn for them that are fallen aslepe, as the Heathen do, which know not God. And s. Ihō saith in his revelation. I heard a voice from heaven, saying unto me: wrighte. Blessed are the dad, which die in the Lord. For from henceforth the spirit saith, y ^e they are at rest frō their labors, pains and travails. &c. The Psalmograph also saith: O full precious in the sight of the Lord is y ^e death of his saints. Hereto belongeth the saying of the wise man. The souls of the righteous are in the hand of God, & the pain of death shall not touche them▪ in the sight of the unwise they appear to die, but they are in peace. Again in another place. The righteous shall live forever more: their reward is also with the Lord, and their remembrance with the highest. Therefore shall they receive a glorious kingdom, and a beautiful crown of the Lord's hand. For w ^t his righthād shall he cover them, and with his own holy arm shall he defend thē.

Blessed Luke declareth in his Gospel, y ^e so sone as Lazarus was dead, (which in his life time, was diversely afflicted, and miserable punished with many sores and diseases,) he was received into the bosom of Abrahā, where he enjoyed all pleasure, felicity and comfort. Such as die in y ^e Lord, are not to be mourned, but God is rather to be thancked for their Christian departure. For they are now in reast. They ar w ^t him, in whom alone, all glory, joy, comfort and felicity is. God hath wiped away all tears from their eyes, so that they are past all sorrow all mourning, all pain, why than should other mourn for them, y ^e ar in so joyful state? The eye hath not seen, nor y ^e ear hath hard, neither hath it entered into y ^e heart of man, what joys god hath prepared for them that love him.

Saint Cipriane in his sermon of mortality hath these words: how much it profiteth to go out of the world Christ him self the author of our saluatiō & prophet showeth, which whan his disciples were sad, because he said, that he should depar • from them, spake unto them say •• ing: If ye had loved me, ye would have rejoiced, because I go unto the Father: teaching and showing by these his words, that whan our friends, whom we dearly love, depart out of the world, we ought rather to rejoice, than to be sad. Thereof the blessed Apostle Paul, being myndfull, saith in his Epistle: Christ is to me life, and death is to me a vauntage. He thinketh it great auauntage to be rid out of the snares of this life, when he shall be no more subject to any offense, or sin of the flesh, but be exempted from the afflictions that do trouble us and delivered frō y ^t in venimed chawes of the devil, by going unto the joy of eternal salvation, through the calling of Christ. Also in the same sermon he saith: I myself, being the most simple of all other, have through the goodness of God diverse times, as well by Revelation as otherwise, received instructiō manifestly to affirm and preach, that our brethren, which be delivered from the world, by the calling of God, ought not to be mourned for, seeing they be not lost, but sent before to make the way for us that do come after. We should not therefore covet them again which be dead, nor mourn for thē any otherwise, then we use to do for such as have taken their journey into a strange lande. And for them we ought not to wear black, sense they in heaven be clothed in white. Herein we should not give occasion unto the gentiles, y ^t they might justly reprove us, when we mourn for them as dead and lost, whom we do affirm to be living with God. &c. And a little after he saith: The Apostle Paul doth reprove & blame such as do mourn at the departure of the persons y ^• they love. I would not brethren (quod he) that you should be ignorant concerning them, which be fall̄ on sleep, that you sorrow not as other do, which have no hope. If we believe that Jesus died and rose again, even so then, also thē which sleep by Jesus, will God bring again with him. He declareth, that such as be sorrowful at their friends departure, have no hope. Why should we that live by hope, that believe in God, & trust that Christ suffered for us, & is risen again, that remain in Christ, and be risen by him, and in him, • e so vnwylling to depart out of this world, or else mourn & lament such as be departed, as though they were lost, sense Christ our • ord & our God doth admonish us, • aying: I am the resurrection and • he life, he that believeth on me, yea though he were dead, yet shall he live, and whosoever liveth and believeth in me, shall never die. If we believe in Christ, and trust his words and his promises, we shall never die, but shall come with glad surety unto Christ, with whom we shall ever live & reign. And y ^t in the mean season we do die, we do but thereby pass to immortality. For except we depart from hence, the life everlasting cannot come. Death is no departure, but a passage, to y ^e intent y ^t this worldly journey once over run, we may come unto eternity. Wh • will not make haste to a better estate? Who will not desire to be changed and transfourmed into the likeness of Christ, and to come out of hand to the dignity of the heavenly grace? which thing Paul the Apostle doth declare. Our cōuersacion, saith he: is in heaven from whence we loke for a Savior, even the Lord Jesus Christ, which shall transform our vile body, that he may make it like unto his glorious body. And Christ the Lord, doth promise, that we shall be such, when that we may be with him, live with him in his eternal seat, and rejoice with him in his heavenly kingdom, he prayeth unto the father for us on this manner: father I will that they, which thou haste given me, be w ^t me where I am, that they may see my glory which thou hast given me, for y ^e didst love me before y ^e making of the world. Therefore we • ught nether to mourn nor to la • ent for coming unto the seat of Christ, to y ^e glory of y ^e heavenly king • ō, but ought rather according to • he promise of God, according to • he faith of the verity to rejoice 〈◊〉 our departure and transformation. Hitherto have I rehearsed the words of. S. Cipriane, which do manifestly declare that they which die in the Lord: are in a blessed state, and therefore not to be mourned nor lamented. I fear least I have been tedius unto you in rehersing so much of .s. Cipriās mind concerning this matter.

You have rather neighbor Theophile comforted me, then molested me: yea, you have right well confirmed my faith, & mightily encouraged me to go unto this battle, and willingly to give over this my life, forasmuch as I am thoroughly persuaded, that after my departure from this vale of misery, I shall come unto a glorious kingdom, and shall se God, face to face. And one thing I noted in the words of. S. Cyprian, which you have reheased, & tha • is this: y ^t we ought not to wear • black clothes & mourning gowns for them, which are delivered frō the world, and are gone to God, seeing thei be clothed in whight, and wear joyful apparel, and are in heaven with God, reigning in glory and eternal felicity.

In deed it is a point of fondness to mourn for thē that are in joy, and to be sory for them that are merry. The Apostle saith: Rejoice with them that rejoice, & mourn with them that mourn. Seynge that the faithful, which are delivered out of this world, are in • oy: it is more semely y ^t we should • oy in God with them, thā mourn • nd be sory for them, as though • hey were in worse case now, then • hey were afore. Let the Heathen • ourne, which have no hope, for • he departure of their friends, the • rue Christians, which ar perswa • ed, that such as die in the Lord, are in much better case then they ever were in this world, we ought rather to rejoice, & to singe psalms, praises, & thankesgeuings unto God, for the christē and godly departure of their brethren, and for their blessed estate, wherein God hath placed them. For the holy scripture pronounceth them blessed and happy, which die in y ^e Lord. And y ^e Psalmograph saith: precious in the sight of the Lord, is the death of his Saints. The wise man also saith, that y ^e souls of the righteous are in peace.

They therefore which are in so blessed estate, ar not to be mourned nor lamented, but God is rather to be thancked for them.

The holy scripture declareth, that king David prayed unto the Lord for the child, which he ha • by Bethsabe, Urias wife, when i • was sick, and that he fasted, an • lay all the night upon the earth, in so much that the Elders of his house arose and went unto him, to take him up frō the earth, but he would not, nether did he eat meat with them. But when he heard that the child was dead, he arose from the earth, and washed and annointed him self, and changed his apparel, and came into the house of the lord and worshipped▪ and afterward came to his own house, and commanded that they should set bread before him, & he did eat. And whan his servants maruelling at these things, said unto him: What thing is this, that thou hast done? Thou didst fast and weep for the child, while it was alive, and as sone as it was dead, thou diddest arise up and eat. He answered: While the child was yet alive, I fasted and wept. For this I thought.

Who can tell, whether God will have mercy on me, that the child may live. But now seeing it is dead, wherefor should I fast? Can I bring him anymore? I shall go to him, and he shall come no more again unto me. In this history y ^t godly wisdom of David, is greatly to be considered. For hereof may we learn to pray unto the Lord our God for our sick friends, so long as they be alive, and to seek all means possible at the Lord's hand, to obtain health for the diseased. But if the good will of God be to take them out of this world, then are we taught, here no more to mourn, to weep, to lament, and to be sory for them, but rather w ^t a joyful heart to worship the lord, (as David did) and to give him moste hearty thanks, that it hath pleased his goonesse to deliver our brethren or sistern from this sink of evils, I mean this world: and to receive them into his blessed kingdom. Heathen like mourning, therefore, is to be banished from the burialles of the Christians.

The manner among the Thraciās is, that whan any child is borne, and cometh into the world, thei weep, lament & mourn, but when it goeth out of y ^e world, they rejoice and are merry.

What moveth them so to do?

Whan a child cometh into the world, they consider into what great miseries he is like to fall, if he live: contrariwise, when he departeth hence, they know that an end of all sorrow & care, of all pain and travail is come. Therefore the one thing moveth them unto sadness, the other unto gladness.

Ther is great plenty of histories, which declare, that the very he • hen have taken y ^e death of their dear friends patiently, so far is it of, that after y ^e manner of some which profess Christ, they immoderately toke the death of their friends, wept, wayled, mourned, wrong their hands, tare their hear rent their clothes, and in manner killed them selves with sorrow and thought taking. Whan our Sauioure, Christ went unto his death, certain women followed him, weeping and mournyng, to whom he said: Ye daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.

Is he to be lamented and mourned for which is removed from thralldom unto liberty, from misery unto wealth: from darkness unto light: from jeopardy unto safety: from sickness unto health: frō mortality unto immortality: from corruption unto vncorruption: from pain unto joy: from transitory things unto everlasting things: from the company of men, unto the felowshyp of the blessed angels and heavenly spirits. &c? Let the Heathen which have no hope of the joyful immortality of the soul, nor of the glorious resurrection of the body, mourn, weep, and lament for their diseased: let the faithful Christians be joyful in the Lord, and thank God for his great mercy and infinite goodness, which he hath shown upon the brethrē, by calling them from this vale of wretchedness unto his heavenly kingdom. For the voice of God even from heaven, pronounceth them blessed, happy, & fortunate, which die in the Lord.

What is your mind, therefore neighbor Epaphroditus, concerning mourning gowns?

If it were not for offending other, and that it should also be some hynderaunce unto the poor, I would wish rather to have none, than otherwise. For I would have no man mourn for me. My trust is, that so sone as my soul shall be delivered out of the prison of this my body: it shall straight ways possess the blessed enheritance of the heavenly kingdom, & reign in glory with God forever. What need shall I have then of mourners? Or wherefor should any mā mourn for me? Notwithstanding: I will not strive with thē for their garments. Let my wife, and my children wear what garments they will, at my burial, so they be such, as become the professors of true godliness. Only this I require, that .xxx. pore men and women, do accompany my body unto the burial, and that eche of thē have a gown of some convenient color. I will also that .xxx. poor children be there also, and that everyone of them have a semelye gown. And after my burial, I will that both those pore men, women, and children, come home unto my house, and have some repast, for y ^e refection of their bodies. And so • et them depart in the name of the • ord. Have you writ̄ this neighbor Philemon?

Yea syr, it is done.

I am glad of it. To se that these things may be done, according to my will, I make my wife sole executresse, & you neighbor Philemon, with my neighbors Christopher, Theophile, & Eusebius, here present, I make you four mine overseers, char • ing you in the name of God, and as ye will answer before the high • udge Christ, at the dreadeful day • f dome: y ^t ye se these my bequestes • ruely, diligently, and faithfully fulfilled.

we were twice ungodly, if we should not satisfy your desire and will, being so Christian and righteous.

I bequeath to everyone of you four, for youre pains taking, five pounds sterling, not to the ende to make you hearlinges, but that it may be a token of my hearty good will towards you.

Sir, will it plese you to be buried in the church, or in the churchyard?

All is one to me. The earth is the Lord's, & all that is contained in it, I am not curious of the place. Wherso • ever I lie, I doubt not, but y ^e lord our God at the last day shall raise me up again, and give me a body like unto y ^e glorious body of our Lord and savior Christ Jesus▪ Let the body therefore return unto the earth from whence it came and the spirit unto God, which gave it.

Your children ar • buried in the churchyard.

Bu • y me there also. God give us all a joyful resurrection.

Sir, what solempnitie will you have at your burial?

What mean you

Solempne singing, de • out ringing, holy sensing, pry • es pattering, candles lightning, • orches brenning, Communions • aying, and such like.

No kind of superstitious custom do I all • ow. That is godly, I only commend. As touching your solempn • inging, it is all one to me, whi • her you sing or say. Those Psalms, hymns, praises & thankesgeuinges that be appointed to be • ong or said at the burial of y ^e faith • ul, let them be done in the name • f God w ^t all cherefulnes of mind. • s for your devout ringinge, I • rave no more but one • el to be e • her tolled or rong, for to gather • he people together, to hear the word of God, and the thanks g •• uing. The ringing of the Belles can do my soul no good. And a • for your holy sensing, priests pattering, candles lighting, torches brennyng: away with them, a • things superfluous and vnprofi • table. Now as concerning Communions, saying or singing: the • serve not for the burials of them that are departed, but for the exe •• cises of them that be alive, tha • by that means they should call t • remembrance the death of Christ and the fruits thereof, as the Apostle saith: So oft as ye shall eat o • this bread, and drink of the Cupye shall remember the Lord's death till he come. These sumpteous • costly burials, are not to be commended, nether do they profit either body or soul, but only se •• forth a foolish, vain, and boasting pomp.

The burial of th • • aithfull, ought to be done honest •• , but not sumptuously. Neither •• ught the dead bodies of the chri •• ians, to be vilely handled, but • onestly buried, for the hope of the •• orious resurrection. So did A •• aham bury his wife Sara. Io •• ph his father Jacob, and diverse •• her, as the holy scripture men •• neth. The bodies of the dead, •• ith S. Agustine, are not to be de •• sed, and to be cast away, and •• ecially the bodies of the righte •• s, and of the faithful, whom as •• strumentes and vessels unto all •• od works, the holy ghost hath •• ed. But as concerning sumptu •• s burials, thaforesaid author 〈◊〉 , they rather comfort the lie •• g, thē help the dead. As sump •• us exequies profit nothing y ^e •• ul ritche men: so in like manner 〈◊〉 or no exequies at all, hynder •• hing the sepulture of the poor saints. That galant company o • the ritchemans servants (o • whom we read in the Gospel o • Luke) buried their master gorgeously in the sight of mē, notwith • standing his soul was carried down into hell fire, where it lieth in mos • miserable torments. What profited him the gorgeous, galan • pompous. and costly sepulture o • his body: seeing his soul lieth w ^t out redemption in those moste in • tolerable flames of that lake which burneth with f • re & brim • stone? We read not, that Lazaru • was so sumptuouslye buried, n • that he was buried at all, notw ^t • standing the angels of God ca •• & carried him (not into a tomb • marble) but into the bosom of Abraham. And the golden mouth • Doctor, saith in a certain H •• mily. When thou hearest that t •• Lord did rise again naked, ce ••• I pray thee, and leave of the fond & vain charges that thou bestow • est upon funerals, and burying of dead bodies. What meaneth this superfluous & unprofitable cost, seeing that it hindereth thē greatly that do it, & availeth nothing at all the dead, but rather hurteth them. &c.

Simply, not sump • uously, honestly, not honorably • et me be buried. I require no more. You have written all these things according to my desire, • eighbor Philemon?

Altoge • her.

Then am I at a point w ^t • he worldly possessions, & I trust • n a good forewardnesse toward God

The custom in times • ast was, y ^t there should be month •• ndes & yere minds kept for the • ead.

To what end?

That •• e dead might be remembered and •• ayed for.

Wherefore should •• ey be prayed for?

That their sins (say they) might be forgivē them.

Which they, say so?

The Papists.

I have nothing to do with papists, nor with their doctrine. God bless me from them. For they are enemies of the cross of Christ, deprauers of the holy scriptures, and corruptours of Christian souls. I believe that a man, even in this world, hath perfect and full remission of all his sins, or else he shall never have it. God in this world, doth ether forgive all the faults, & th • pain due for the same: or else h • forgiveth none at all. I fear nothing at all, the Popes boylyng • furnace (I mean purgatory) Chr •• stes blood, is a sufficient purgatory for my sins. The blood • Christ, God's son, hath cleansed v • from all sin. The blood of Chri •• hath purged our conscience from dead works, to serve the liuin • God. We be sanctified, and made holy by the offering of the body of Jesus Christ done once for all. With the one only oblation of his blessed body, and precious blood, hath Christ made perfect forever and ever: them that are sancified. I require none other purgatory to pourge & cleanse my snnes, but the blood of Christ. For Christ hath offered him self aswete smelling sacrifice unto God the father • or my sins, yea and that so perfect, absolute, consummate, and • n all points, so omnisufficient: • hat there can be found no imper • ection in it. Christ hath borne away all my sins on his body. By the stripes of Christ's body, • m I healed. Christ died for my •• nnes, and rose again for my iu •• ification. Christ is made of God • nto me, wisdom, righteousness, •• anctification, and redemption, that as it is written, he that rejoiceth, should rejoice in the Lord, Christ is enough for me. Let the Papists seek their salvation at whose hands they list.

Wher as the Papists heretofore have taught for the maintenance of their idle bellies, that mens sins after their death be forgiven thē, through the sacrifice of that most wicked and abhominable Popish Mass, & by pilgrimages going, by treētals, by Diriges, by y ^e good deeds of other. &c. It is a plain • error, & against the word of God. For remission of sins, the fauo • of God, & everlasting life, is eithe • gotten or lost in this world. H • which through his own repen • tance & faith in Christ's blood • obtaineth not forgiveness of hi • sins in this world: shall neue • have it by y ^e means of other 〈◊〉 after this life. It is written, he believeth on the sonne of God, hath everlasting life. But he that believeth not in him, shall not see life, but the wrath of God abideth on him. So many as die, are either faithful or unfaithful. If they be faithful, so have they in possession straightways everlasting life. If they be unfaithful, then doth the wrath of God abide upon them, & they receive y ^e reward of infidelity, which is everlasting dānatiō. And albeit this appeareth manifestly of the words above rehearsed: yet the history of the unmerciful • ich man, & of y ^e pore Lazare, pain • eth it out very lively. In y ^e ye se, y ^t • he faithful man, which was La • arus, so sone as he died, was re • eiued into the bosom of Abrahā. Contrariwyse, the unfaithful mā which was the unmerciful glotō, • as carried down streightwais in 〈◊〉 hell fire. The like thing is manifestly set forth in the two thieves which died with Christ. The one repented, believed, and called for mercy unto Christ, God and man saying: Lord remember me, whan thou comest into thy kingdom, and Christ answered him: This day shalt thou be with me in Paradise. Here se we that this thief both repented & believed, for howe shall they cal on him (saith saint Paul) on whom they have not believed? And therefore was received into glory. The other which continued in his unbelief, and so died without repentance and faith, obtained the reward of unbelief, that is to say: the wrath of God and eternal damnation. They therefore that die, are either faithful or unfaithful. If they be faithful: so have they out of hand the reward of faith, which is everlasting glory, if they be vn • faithful: than receive they their reward of unfaithfulness, and misbelief, which is eternal damnation. If the Papists can find the third kind of men (which are nether faithful nor unfaithful) then will we consent unto their Purgatory, for such have nether place in heaven nor in hell. But such sort of people, the holy scripture knoweth not. Therefore knoweth it not such a place of purging after this life, as the Papists have heretofore devised.

The blessed Apostle. S. Paul saith: God shall give to everyone according to his own deeds. Again, to the Corinthians, he also saith: Everyone shall receive his • own labor. In another place he also saith. We must all appear before the judgment seat of Christ that every man may receive the works of his body according to that he hath done, whether it be good or bad. Item. Whatsoever a man soweth, that shall he also reap. For he that soweth in his flesh, shall of the flesh reap corruption. But he that soweth in the spirit, shall of the spirit, reap life everlasting. Let us not be weary of well doing. For when the time is come: we shall reap without weariness. While we have therefore time let us do good unto all men, and specially unto them, which are of the household of faith. Hereto agreeth the saying of our savior Christ. The son of man shall come in the glory of his father with his angels, and then shall he reward every man according to his deeds. Again, I will give everyone of you according to his deeds. Out of these scriptures we learn▪ that we sha • not be rewarded according to other men's deeds, but according unto our own deeds. If we have wrought nothing at all in our life: what shall other men's deeds than do us good, after our death? And I doubt whether any man (Christ alone excepted) have good deeds sufficient for himself.

If we consider well the history of the ten virgins, it shall easily be perceived, that no mā have scasely oil enough for him self. Yea, wer not the great mercies of God set forth to all faithful penitent sinners in y ^e precious blood of Christ: we with all our oil, should perish. For everlasting life is the gift of God, through Jesus Christ our Lord. If thou (O Lord) shouldest narrowly loke vpō our iniquities, (saith the Psalmograph) O Lord who were hable to abide it? But there is mercy with the in store. &c.

The holy scripture moveth us to do good while we are alive, and not to trust other men's works, to be done for us, when we be dead. The wyseman saith: do good unto thy friend, before thou die, and according to thy ability, reach out thine hand, and give unto the poor. Be not disapoynted of the good day, and let not the portion of the good day overpass the. Shalt thou not leave thy trauails & labors unto other men? In the deviding of thy heritage, give and take, and sanctify thy soul. Work thou righteousness before thy death, for after thy death, there is no meat to find. Again: Abide thou not in the error of the ungodly, but give God thankes before death. As for the dead, thanckfulnes perisheth from him as nothing. Geue thou thanks in thy life, yea, while thou art living and whole shalt thou give thanks, and praise God, and rejoice in his mercy. O howe great • s the loving kindness of the lord, and his merciful goodness unto • uch as turn unto him? Salomō • n his proverbs saith: withdraw • o good thing frō them that have • ede, so long as thy hand is able • o do it. Say not unto thy neighbor, go thy way & come again: • o morrow will I give thee, where • s thou hast now to give him. Hereto agreeth the saying of the • reacher: whatsoever thou art a • le to do, do it out of hand, for in • he grave that thou goest unto: here is neither work, counsel, knowledge nor wisdom. The prophet also saith. Seke the Lord, •• hyle he may be found, and call • pon him, while he is nigh. Let the • ngodly forsake his own ways, • nd the unrighteous his own imaginations, and turn again unto the Lord, so shall God be merciful unto him. Our savior Christ saith in the Gospel. I must work the works of him that sent me, while it is day. The night cometh, when no man can work. Walk while we have light, least y ^e darkness come on you. &c. While ye have light, walk in the light, that ye may be y ^e children of light. I say unto you, make you friends of the unrighteous Mammō, that when ye shall have need, they may receive you into everlasting habitations. That servant, which received one talent of his Lord, and gained nothing through ^t , but went his way, and hid it in the ground; was cast into utter darkness, where • wepinge and gnashinge of teeth shall be. The .v. foolish virgins, because they had no Oil in their lamps, were not suffered to enter into the marriage. Moreover the most worthy Apostle. S. Paul saith. While we have time, let us do good unto all men, and special • y unto them, which are of y ^e household of faith. These and diverse other texts of the holy scripture move us to do good our selves, while we be alive in this world, and not to trust the works of other to be done for us, whē we be dead. For by our own works, and not by other mens, shall we be judged. Every mā shall bear his own burdē. Every man shall receive the works of his own body according to y ^t he hath done, whether it be good or bad: every mā shall receive his reward according to his own deeds. Behold I come quickly (saith our savior Christ) and my reward is with me, y ^t I may give to everyone according as his work shall be.

And saint John pronouncing them blessed, which die in y ^e Lord, saith on this manner. Their works follow thē. He saith not, other men's works shall follow thē, whē they be dead, but their own works do follow, and presently accompany them▪ as the shadow doth y ^e body, even unto y ^e throne of God's majesty, to be testimonies & witnesses of their true and unfeigned saith. They therefore are to much fond and negligent of their own salvation, which trust other more then them selves in matters pertaining unto the health of their souls.

There is an old saying in Latin, and as I think, no •• les true thā old. It is this. Da tua, dum tua sunt, post mortē, tunc tuae non sunt.

Geue thy goods while they be thine, for after thy death, they be none of thine.

I remember whan I was a child, I learned .ii verses of my schoolmaster, which I have not yet forgotten, I will rehearse them unto you.

That a mā soweth for himself in y ^e time of this present life, that shall be his harvest or reap, when it is said: Go, Come.

What mean you by that, Go: Come.

You know that to the unfaithful it shall be said, go ye cursed in to everlasting fire, which is prepared for y ^e devil and his angels. But to the faithful, it shall be said on this manner: Come ye blessed of my father, possess the kingdom, which was prepared for you, frō the beginning of the world.

S. Paul hath a sentence much like unto your verses: whatsoe, • er a man soweth, saith he: y ^t shall he also reap. For he that soweth in his flesh, shall of the flesh, reap corruption. But he that soweth in the spirit, shall of y ^e spirit reap life everlasting.

It is not w ^t out cause, that the holy scripture doth so diligently call us unto repentance, faith, and good works in this present world. For everlasting life even in this world is ether gotten or lost. As God findeth us, so judgeth he us. Euerye tree is known and judged by her own fruit, and not by the fruit of other trees. Every man likewise is judged by his own works, & not by the works of other, as Christ saith to the unprofitable servant: Of thine own mouthe will I judge thee, thou evil servant. Teophilact saith. The virtue of my neighbor shall scacely be enough to defend him self, so far is it of, that it can profit me also. For all men shall be declared to be righteous by their own works, and not by the works of their neighbors.

The Preacher saith. When the tree falleth (whether it be toward the Southe or north) in what place so ever it fall there it lieth.

What is meant by that.

The tree signifieth everyone of us, y ^t are the children of Adam. We fall, that is to say we die, ether toward the south, or toward the north, that is, either in the state of salvation or damnatiō. In what state soever we die, in the same remain we. There is no change after this life. Ether with poor Lazarus we go into the bosom of Abraham, or else with that unmerciful rich man into the fire of hell. There are but two places after this life, hell and heaven. If we depart in the faith of Christ, we go straighawayes unto the glory of heaven. But if we die in unbelief, than go we to the Devil, as the scripture saith. He that believeth on y ^e son, hath everlasting life. But he that believeth not on the son, shall not see life, but the wrath of God abideth upon him.

S. John Chrysostom saith, he that washeth not away his sins in this present life, shall find no comfort afterward. &c.

The same doctor also hath this saying. Let us not think (saith he) that whē we come thither (he meaneth unto the judging place of God) mercy shall be given unto us, seeing we do not so behave our selves in this world that we may deserve to have forgiveness, though Abraham should pray for us, though Noah, though Job, though Daniel should make intercessiō for us. Therefore while we have time, let us prepare for our selves, that which may stand us in stead a fore God another day.

Hereto agreeth the saying of S. Cyprian: Then (that is to say, after death) shall repentance be without fruit, and the sorrow of pain, weeping also shall be in vain, and prayer shall be to no purpose. Therefore make provision, while ye may, for your safeguard & life. Again he saith. When we be once departed out of this world, there is no more place for repentance, there is no effect of • atisfaction. In this world life is either lost or gotten. Here through the worshipping of God, and the fruit of faith, provision is made for everlasting salvation.

I se than both by the authority of y ^e holy scriptures, and of the ancient doctors, that the works which are done for them that are departed out of this world by other, are but vain and unprofitable, whether they depart in faith, or otherwise. For y ^e faithful depart straightwaies unto glory, and the unfaithful unto everlasting pain. The one sort have no need of prayer, for they be already in most blessed state and joyful reast. And the other are in so damnable case, that prayer can do no good for them, no though Abraham, Noah, Job, Daniel, and all the best that ever lived should pray for thē. For in hell there is no redemption. And Abraham said to the rich mā. There is between us and you a great space set, so y ^t they, which would go from hence unto you, cannot, neither may they y ^t are there come hither unto us.

The truth is neighbor Epaphroditus, y ^e papists have long bewitched the eyes of y ^e simple, by making thē believe, that the souls of the faithful go not straightwaies after their departure, unto eternal glory, but rather unto purgatory, a place of their own devising for the maintenance of their idle bellies, there to lie miserably puling, til they be redeemed by treētalles, by pilgrimages going, by pardons. &c. Our savior Christ in the gospel teacheth & maketh mencion of two ways. But y ^e third is not found in the holy scripture. One is a straight way, which leadeth unto life, & few there be that find it. The other is a broad way which leadeth unto destruction, & many there be y ^t go in thereat.

I believe & am throwly persuaded, y ^t by y ^t merits of his precious blood, which said unto y ^e penitent thief, this day shalt thou be with me in paradise, my soul immediately after the departure frō this vile body, shall be received unto glory, & • se y ^e glorious majesty of God, face to face, as y ^e Psalmograph saith, I believe to see the pleasures and good things of the Lord in the land of the living. I fear the Popish purgatory & the pains thereof nothing at all. My pain endeth in this life. And the ende of this life is the beginning of my joy. This hope lieth up buried in my breast. Therefore will I have neither month minds nor yere minds kept for me, nor no idle Papists and superstitious Massemongers sing or say for me. For I doubt not, but that the Lord my God hath prepared me a vessel unto honor, and hath written my name in the boke of life, and hath also made me his son and heir of eternal glory, this is enough for me.

The righteous (saith the wyseman,) shall live for evermore, their reward also is with y ^e Lord, and their remembrance w ^t the highest. Therefore shall they receive a glorious kingdom, & a beautiful crown of the Lord's hand.

Neighbors, now am I at a point with the goods of y ^e world, yea and with the world it self, so that I may say with the holy Apostle: The world is crucified unto me, and I unto the world.

He is an happy man and greatly blessed, which forsaketh & giveth over the world, before the world forsaketh him. For such obey this commandment of S. John. Love not the world, nor those things that are in the world, albeit I doubt not (neighbor Epaphroditus) but that you shall right well recover your health, and live yet many years among us.

No neighbor Theophile. The ende of my life is at hand. And I moste heartily thank the Lord my God for it. For I wish to be losoned out of this life, and to be with Christ. Like as the heart desireth the water brokes, so longeth my soul after thee, O God. My soul is a thurst for God, yea even for y ^e living God. When shall I come to appere before the presence of God▪ O howe amiable are thy dwellinges, thou Lord of hosts? My soul hath a desire and longyng to enter into the courts of the Lord: my heart and my flesh rejoice in y ^e living god. I had rather be a door keeper in the house of my God, thē to dwell in the tents of the ungodly. O blessed are they, y ^t dwell in thy house (O Lord) for they will be always praising thee, (O lord) deliver my soul out of the prison of my body, that I may come & give thanks unto thy blessed name. Deale with me (O lord) according to thy will, and command my spirit to be received in peace. For it is more expedient for me to die thē to live.

I greatly rejoice in the Lord my God, good neighbor Epaphrodit{us}, to se you in so good a mind, and to hear so godly words proceed out of your mouthe. These things are evident testimonies of your good conscience toward God. Fear you not, the Lord hath sealed you with his hol • spirit, & made you through his mercy, a vessel unto honor.

Now that an order is taken concerning my worldly possessions, I wish to have my wife, & my children with my servants brought hither unto me, that I may take my leave of them, and commend them unto y ^e lord my God. I pray you neighbor Eusebius cal them hither.

It shall be done.

Oh, howe sick am I? My wekenes increaseth more and more.

Be strong in the Lord, good neighbor, and faint not, and you shall see the wondrous works of God. For God will either shortly restore unto you your health: or else make an end of this your pain by taking you frō this wretched world, and place you in his glorious kingdom.

God grant. But is my neighbor Eusebius come again?

Yea sir.

Where is he?

Here sir am I.

Where is my wife & my children and my servants?

They are all here present.

C Ome hither wife. You see in what case I lie here, sick, weak, and the prisoner of God, looking every hour for my departure out of this world. And this visitation of God is unto me welcome, and I thank the Lord w ^t all my heart for it. I doubt not, but that whan I am once gone out of this wretched life, I shall be in a far better case then ever I was in this world. Therefore I pray thee good wife, be not heavy, neither take thought for me, but rather pray, that y ^e good will of God may be done in me. And be as well contented, that I should now at the calling of God go from thee, as ever thou wast to have me in thy company, I have run my rase. I have passed those years, which the Lord appointed that I should live in this world. And now is the time of my departure come. And I give over this my life willingly, and with a free heart. Therefore take no thought for me. And doubt thou not (sweet wife) but if y ^e goest forth to live in the fear of God, and to please him, God in the time of thy wyddowhod will be an husband unto thee. He will be thy patron and defender. He will be thy mighty shield & strong buckler. He will provide and afore see, that thou and thine shall want no good thing. For he hath promised in his holy word, that he will take charge of the widows and defend their cause. He hath also given a strait commandment to the magistrates & head rulers, to loke unto widows, & to deliver them from oppression. And his holy Apostle saith, that y ^e pure and undefiled Religion before God y ^e father, is to visit, help, & comfort widows. Therefore I doubt not but the Lord our God, will abundantly provide for thee and thine. Notwithstāding wife, forasmuch as from the first time o • our marriage unto this present day thou hast always been unto me a true, faithful, honest, diligent, & serviceable wife. I have made the mine Executresse, and given unto thee in my will, such a portion as shall aboundaūtly satisfy thee, both unto the bringing up of thy children, and also unto the maintenance of hospitality: God hath sent me enough, & therefore I leave unto thee & thine enough. I pray God send you always his fear before your face, so shall you never uant. To forbid the marriage after my departure according unto the property of some husbādes, I will not. For the holy Scrip • ure saith: the wife is bound vn • o the marriage, as long as her husband liveth. If her husband die, • he it at liberty to marie with whom she will, only in the Lord. If thou therefore after my depar • ure (O wife, hast a mind to marry again, marry in the name of the lord our God. For I know, as the wise man saith, that no man can live chaste, except God giveth the gift. Only have this care, that he, with whom thou doest determine to couple thyself in the blessed state of honorable wedlock, be such a man as feareth God▪ loveth his word, is well reported of his neighbors, dealeth ryghteoussly with all men, embraceth virtue, despiseth vice. &c. Follow not the manners of certain old dotinge widows, which for bodily lust in their old crooked age, couple thē • selves to yonkers, which might right well have been their childrē, and unto whom they might also have givē suck. But to what end such marriages come for the moste part, daily experience teacheth. The one marrieth for bodily pleasure, the other for covetousness. Such marriages ar not blessed of God. Choose thee therefore such an husband as loveth thee, and not thy goods only, as is equal to the in condition, state, and age, as also will tender my children, and be a father unto them, and see them brought up in y ^e fear of God, & in y ^e knowledge of his blessed word. Pray unto God, and he shall give the good success in all thy trauayles, loke diligently to the ver • uous education and bringing up of my children. Graffe in their partes so much fruit of God's spi • it, as is possible, and wede out of • heir minds all kinds of vice & wickedness, that their breasts may • e made the Temples of the holy • host. Loke well unto thi servants. Geue them their couenauntes, & • uffer them not to be idle. So go • erne thy household, y ^t there may • e found in it no vice but virtue, no wickedness but godliness, no sin but honesty and christen be hauour. And be thou thyself, an example of godly life to thy children & servants: so mayest thou be sure to have obedient childrē and faithful servants. Yea so shalt y ^• be well reported of thy neighbors, & be loved both of god & all good mē.

NOwe my children, come ye hither unto me, God bless you, and send you many, yea and those joyful and quiet days upon the earth. Ye see in what case I am, sore, sick, and very weak, abiding the good pleasure of God. The ende of this my life is come, and I am glad of it, and most heartily thank the lord my God. Let it not dismaye you, (my moste dear children) that I shall now be taken away from you. For albeit, that I being your natural Father, shall no more serve you nor provide for you, as hitherto I have done, yet doubt ye not, but if ye go forth, as ye have begun, to fear God, and to serve him, he will not leave you comfortless, but in my stead he will be a father unto you, receive you into his tuition, and provide better for you than ever I was able to do. Therefore if ye will have God a merciful and gentle father unto you: fear him, love him, honor him, serve him, pray unto him, call on his blessed name, be thanckfull unto him for his benefits, and in all things seek to please his godly Majesty. Geue your minds to the reading of the holy scriptures, and what so ever ye rede therein, practice it in your • ife and conversation. Be not only favorers, but followers also of y ^e word, not only lovers but also • iuers of the gospel, not only professers, but also practicers of gods holy law, so shall God bless you, & all good men love you. Avoid idleness & to much childish pastimes. Let no time of your life pass away without fruit. Escheue all evil company, and have nothing to do with them, that be ungodly. Desire always the fellowship of them that be good and virtuous. Have all your whole confidence and trust in the Lord your God. Take nothing in hand, before ye have craved his help by fervent prayer. And after the thing done, give God moste hearty thanks, knowledging him to be the giver of all good things. The Saboth day, and such other feastiful days, spend them holily and godly. Geue yourselves to prayer, to hearing of Sermons, and reding the word of god. Se that ye defile not the name of y ^e Lord your God with vain and unlawful oaths. Reverence your elders, Honor your mother, be obedient unto her pray for her, do for her, whatsoever lieth in your power, that God may bless you and give you long and joyful life upon the earth. Be no evil speakers. Be courteous and gentle unto all men. Let no lightness appere in you, nether in gesture nor countenance. Be true and faithful. Cast away all pride, and embrace humility. Avoid superfluous eating & drinking. Use temperance in all your doings. Be not moved unto anger, but be patient and ready to forgive. Be merciful to the poor. Help all men to the uttermost of your power. Study to do good unto all, and to hurt none. Love all mē, yea even your very enemies. Be not overcome of evil, but overcome evil with goodness. If ye observe these few lessons, ye shall continue in the favor of God, and God as a moste merciful father shall bless you and cause you to prosper on the face of the earth.

BUt now hear thou my son the words of thy father, and imprint them well in thy memory. Of all the sons that God hath given me since I was married to this thy Mother, thou alone art left a live. And I thank God for thee. For in thee lieth the hope of my posterity. Loke therefore y ^t thou seruest God all the dais of thy life, y ^t thou mayest be the father of many children through the blessing of God. If thou dost resēble me as in countenance and lineamentes of body: so likewise in manners and conditions of life & conversation, it shall not repent me to have begotten such a son: nether shall it forthynke thee to have had such a father. Take hede therefore that thou doest not degenerate and grow out of kind. Honor thy mother all the days of her life. Pray for her, and do for her whatsoever lieth in thy power. Remēber y ^t God hath appointed thee to be the staff of her old age, nether forget thou what and how great pains she hath suffered for thee. Beware of riotous company, & have always the fear of God before thine eyes. Kepe company with such as have understanding, and lean unto their wisdom and counsel. Be sober minded, and eschew the lusts of youth, but follow righteousness, faith, love, and peace: with them that cal on the Lord with a pure faith. When thou shalt come to the possession of such worldly substance, as I have appointed for thee, through y ^e goodness and liberality of God: loke that thou dost use, and not abuse thy goods. Spend in measure, and as present necessity shall require. Beware of superfluous expenses. Avoid banketting and delicious fare. For whosoever loveth delicately to fare, shall come to poverty. Thinck that well spent, that is honestly spent in thy own house. Extraordinarie bankettinges loke that thou flee, remembering that, that, which is gotten through long time, is consumed in a very little space. Geue alms of thy goods, and turn never thy face from the pore, so shall it come to pass, that the face of the Lord shall not be turned away frō the. Be merciful after thy power. If thou hast mutch, give plēteously, if thou hast little, do thy diligence gladly to give of that little. For so gatherest thou thyself a good reward in the day of necessity. For merci delivereth from all sin & from death, and suffereth not the soul to come in darkness. A great comfort is mercy before y ^e hie God unto all them that show it. In the time of thy youth take hede thou defilest not thyself with whoredom, but bring an honest & chaste body unto the blessed state of honorable wedlock. And when the ripeness of thy age doth require y ^e to marry: take hede whom thou chosest to be thy yokefellow. Follow not the corrupt manners of y ^e wicked worldlings, which in choosing their wives, have their principal respect unto the worthiness of the stock: unto the welthines of the friends, unto riches, beauty, and such other worldly vanities. Consider thou rather y ^e godliness than the worthiness of the maids parents, the honest and virtuous bringing up of her, her chaste and sober behauoure, her Christian and godly manners, her modesty, gravity, sobriety, and womanlines, her faith, obedience, humility, silence, quietness, honesty, howsewiuelines, and such other fruits of God's spirit. Let her be no Papist, nor Anabaptist. nor Epicure, but one of the household of faith, and such one as feareth the Lord God unfeignedly. With such one couple thyself in the fear of God, and know her to be the gift of God, as Salomō saith: house and richesse may a man have by the heritage of his elders, but a discrete wife is the gift of the Lord. Therfor when thou art once joined with her in y ^e holy order of Matrimony: seek after no strange flesh, beware of whoredom, entangle thyself with no other woman's love, but be glad with y ^e wife of thy youth. Let her breasts always satisfy thee & hold thee ever content with her love. And if God send thee childrē thank him for them, and study to bring them up in the fear, nourtour & doctrine of the Lord, that they may learn to know God, evē from the very cradels. Order thy household godly and honestly. Cherish thy servants, & give them their couenauntes, remembering y ^t thou also hast a master & Lord in heaven. Love thy neighbors, dwell quietly among them. Lend unto thē gladly whatsoever they need, if thou hast it. Oppresse not thy tenaunts. Raise not thy rents. Take no incomes nor synes. Be content with the old and accustomed paimentes. Bringe up no new customs. Maintaine the lawful liberties of y ^e town wherein thou dwellest. Be no unprofitable menber of the common wealth. Diffame no man, but speak well of all men. Hurt no man, but to the uttermost of thy power be beneficial to all men. Let never pride have rule in thy mind, nor in thy word, for in pride begā all destruction. Who so ever worketh any thing for thee: immediately give him his hire, and loke that thy hired servants wages remain not by the ouernight. Loke that thou do never unto another man the thing, that thou wouldest not another man should do unto thee. Eat thy bread with the hongry & poor, and cover the naked with thy clothes. Ask ever counsel at the wise. Be alway thankful unto God, and beseech him, that he will order thy ways, and that whatsoever thou deuisest or takest in hand, it may remain in him. My son do these things, and God shall bless thee, and prosper all thy doings.

WHat shall I say unto you my little Daughters? I pray God bless you▪ and make you joyful mothers of many Children. Serue God. Obey your mother. Be diligent to please her. Geue ear to her wholesome admonitions and follow them. Do nothing without her counsel and advisement. Whan your age shall require to be married, follow the counsel of your mother, and other of your faithful friends, which wish you to do well, in choising your husbands. Take hede ye be not corrupted with the gifts of noughty packes, nor deceived w ^t the flattring tongues of wicked & unthrifty persons. For many in these our days seek not the woman, but the woman's substance. Couple yourselves with such as fear God, love his word, and be of honest report. And when ye be once married, reverence your husbands, know thē to be your heads & governors appointed of God, obey them, & submit yourselves unto them. Suffer not your love to depart frō your husbands, neither know any mā besides them, but keep the bed undefiled, y ^t your Matrimony may be honorable & pure in the sight of God, & of his holy cōgregatiō. And if God blesseth you with children, loke y ^t you bring them up in the glory of God in his fear and doctrine. Engraffe in their young breasts, even frō their tender age, virtue, godliness, and good manners, loke well unto your household, and be an example unto your maids of godliness and honesty. Be no gadders abroad, nor haunters of Taverns, but keep your houses continually, except some earnest and lawful business provoke you to go forth. Be no bablers nor vain talkers, but for the most part use silence. For silence is an ornament and precious Jewel unto a godly womā. Aparell yourselves in comely array, with shame fastnes and discrete behauioure, not with broyded hear, ether gold or pearls, or costly garments, but as it becometh women y ^t profess godliness thorough good works. Let the hid man, which is in the heart be without all corruption, so that y ^e spirit be at rest and quiet, which spirit before God, is a thing much set by. For after this manner in the old time did the holy women, which trusted in God, tier them selves, and were obedient to their husbands, even as Sara obeyed Abrahā and called him Lord, whose daughters ye are, so long as ye do well. If you observe these few lessons, which I your sick father have now given unto you: doubt ye not, but ye shall right well prosper and live a joyful & quiet life on earth. Yea God shall be your father and defendor. Well, stand a side a little while. God's blessing be with you. Come hither ye my servants.

SIrs, ye see in me what shall be the end of all flesh, even a departure from this world. For we are but strangers & pilgrims on the earth, as our fathers were before us. We have no continuing city here, but we seek one to come. The ordinance of God is, that all men shall once die. There liveth no man, that shall not die. A man in his time is but grass, and flourisheth as a flour of the field. Our life is even a vapor that appeareth for a little time, and then • anisheth away. On this condi • ion came we into the world, that we should leave it again. We have • een sure of death, ever sense we were conceived in our Mothers womb. These things do ye now • e practiced in me: y ^e time of my departure out of y ^e world is at hand. I thought it good therefore to send • lso for you, & to take my leave of • ou, til we mete again in y ^e king • om of God. I thank you for the • ood service y ^t ye have done me. I • aue not forgotten your seruisea • le hearts and good wills toward • e. If the good pleasure of God • ad been, that I should longer have • ontinued with you, I would have • onsidred your service better. But • have given to everyone of you • uche portion of money, as shall de • are some part of my thankful • well willing heart toward you? This now remaineth to be craved at your hands. As ye have hitherto faithfully, truly & honestly served me in my life time, even so after my departure, so long as ye • tarry here, show the like faithfulness, truth & honesty toward your mistress. Consider, that as long as I lived, I was a stay unto her, & unto her things. But now her chief hope next unto God, consisteth in you. Therefore I pray yo • loke well unto the things, which appertain unto her. Se that nothing go to wast. Prouide that through your diligence, her things may rather increase then decrease. Ye know rightwell the duty of a good servant, notwithstanding even at this my departure from you, I will put you in remem • braunce of it, that whē I am gone • ye may yet remember my admonitions, & the more speedily aunswe • unto your vocatiō. The duty of a good servant is to serve his master and mistress willingly & with a free courage even for conscience sake, not with the eye, but with y ^e heart, to obey them, to honor thē, gently to answer them, not to pick or steal away their goods, but to be faithful unto them in all thingee. Se therefore y ^t ye on this manner behave yourselves toward your mistress: avoid all stubbernes, churlishnes, cursed speakinges, telling of tales, lying, picking, wast, idleness, negligence and sluggishness. Eschue all evil and riotous company. Fly drunkenness and whoredom. Abstain from vain oaths and foolish pastimes. So behave yourselves in all your life & conversation: that the name of God & his doctrine be not evil spoken of. Yea, let the light of your godly behauioure so shine before men, that ye may do worship to the glorious gospel of our savior Christ in all things. And in thus serving your mistress with a glad, ready & faithful will, think yourselves to serve the Lord your God, and to do that thing, which is pleasant in his godly sight, and that he also will se your pains recompensed, as the holy Apostle saith: ye servants be obedient unto thē, that are your bodily masters in all things, not with eye service, as men pleasers, but in singleness of heart fearing God▪ And whatsoever ye do, do it heartily, as though you did it to the Lord, and not unto men, knowing, that of the Lord ye shall receive the inheritance, for ye serve y ^e Lord Christ. But he that sinneth, shall receive according unto his sin. For there is no respect of persons with God. If ye serve your mistress truly and faithfully, hereafter when ye shall yourselves be householders. God shall likewise send you true and faithful servants. But if ye serve her falsely and ungodly: then shall ye of your servants be likewise served hereafter. For with what measure that ye mete withal, shall other mete to you again, saith our Sauioure Christ. Live therefore according to your vocation in the fear of God, & ye shall prosper right well. God shall bless you, & never leave you succourles, as the holy man Toby saith. Be not afraid, truth it is, we lead here a pore life, but great good shall we have if we fear God and depart from all sin, and do well. Well, the blessing of God be w ^t you, I am very faint:

No marvel. For ye have talked a great while.

I trust, my talk hath not been evil.

Forsoth it hath been both good and godly. I pray God give both them and all us grace to follow these your moste wholesome and christen admonitions. But sir, will it please you to take your leave of your wife, children and servants, & give yourself to reast for a little while? Peraduentur it shall do you much good.

Slepe I cannot. And I am loath to let them go from me. For the sight of them is comfortable unto me, and as me thinketh easeth my pain.

God comfort you & ease your pain.

Before they depart from me, I wish greatly even in their presence to confess my faith, y ^t both you and they may be witnesses before God & the world, that I die a Christian man.

Although we nothing doubt thereof, yet we greatly desire to hear the confession of your faith, that we may be able to testify hereafter, that you departed in y ^t faith of Christ.

Hear then.

I Unfainedly believe w ^t my heart, and freely confess with my mouth that there is one only true, living, immortal and everlasting God, God the father, God y ^e son and God the holy ghost .iii. distinct persons in the godhead, and notwithstanding one very God in substance, of like majesty, glory, might power, judgment and will.

As touching the first parson in the deity, I unfeignedly believe w ^t my heart, and freely confess with my mouth, y ^t he is the God, which alone is the father not only of our Lord and savior Christ Jesus, whom of himself frō everlasting, he begot his natural son, & therefore likewise true and immortal God, but also of all y ^e faithful, not by nature but by adoption, whom he hath chosen to be his children in Christ Jesus before the foundations of the world were laid, to love, favor cherish, comfort, norish, govern, defend and bless thē both corporally and spiritually. This God the father I believe & confess to be almighty and hable to do, whatsoever his godly will & pleasure is▪ With him all things are possible. There is nothing to hard for him to do, neither is any thing impossible in his sight. This God the father almighty I believe and confess, that he is the creator and maker of heaven and earth, and of all things contained in thē. Of nothing by his wonderful and almighty power made he the heavens with the blessed angels and heavenly spirits, that are in them. Thone he chose to be his glorious seat, the other he made to be his Ministers, to do his blessed will and holy commandment.

This God the father almighty made also the earth of nothing with her increase, & gave breath to the people that are in it, and spirit to thē that dwell therein. The heavens, the earth and the sea, w ^t all that ever is contained in them, are the creatures of this God the father almighty, created unto this ende, even that they should set forth, magnify, praise, and commend the majesty, power, might and glory of this moste mighty & glorious god. And whatsoever he made, he made it thorough his only begotten son, by whō all things were made and without whom was made nothing y ^t was made. For when he made the heavens, this his only begotten son was present, whan he hanged y ^e clouds above, when he fastened the springes of the depe, when he shut the sea within certain bounds, that the water should not go over the marckes that he commanded. When he laid the foundations of the earth, he was with him, ordring all things, deliting daily, and rejoicing always before him. For the son of God caused the iyght that faileth not to arise in the heaven, and covered all the earth as a cloud. And that prince like Prophet saith: By the word of the Lord (which word is Christ the natural son of God) are the heavens made, and all the hosts of them by y ^e breath of his mouth. This God the father almighty maker of heaven and earth, I believe & am fully persuaded, that he for Christ's sake (by faith) is my moste merciful father, & that I am borne again of him not by mortal but immortal seed thorough the word of God, which, liveth and abideth forever, and so am become his son, and that he therefore loveth and fauoreth me, governeth and defendeth me, • eadeth and nourysheth me, and finally, hath made me his heir and fellow heir of eternal glory with his only begotten and moste dearly beloved son Christ Jesus our Lord and savior. Now have ye heard my faith concerning God the father.

It is a faith both true and christen, and from the beginning received of all godly parsons. Will it please you likewise to rehearse your faith concerning Jesus Christ y ^e son of God, yea God and man.

This it is.

I unfeignedly believe, with my heart and freely confess with my mouth y ^e , Jesus Christ the seconde person in the godhead is the only begotten son of God, yea and true, immortal and everlasting God, begotten of God the father before any beginning, of like majesty, might, power, & glory with God the father, of the same nature, essence, being and substance. I believe that this Jesus Christ which is the very brightness of his fathers glory, and the very image of his substance, first begotten before all creatures, is our Lord, even the Lord of all y ^e faithful. And I believe that as he is called Jesus, that is to say, a savior: so likewise he is both able and will save me frō all my sins. A God that is righteous, & such one as saveth, there is none but he. There is salvation in none other. Neither is there any other name under heaven given unto men, wherein we may be saved, but only the name of Jesus. Of him therefore alone as of an almighty savior do I loke for my salvation. For vain is the saving health that is looked for of any other. And as he is called Christ, y ^e is to say, annointed, because he is the Kyng and Priest of all the people of God, and is annointed with the true ointment, evē with the fullness of the holy ghost (for God giveth not the spirit by me • ure unto him, but he hath annointed him with the oil of gladness above his fellows) evē so do I believe, that out of him even as out of a lively spring and flowing fountain, this oil of gladness, I mean the holy ghost, come forth upon all the members of Christ, and they also in him, & though • om him are made Christ's, that • s to say, the anointed of the lord. For of his fullness have all we received, even grace for grace. And whosoever believeth on him (as saith the scripture) floods of living water shall flowe out of his belly. As I am of this Christ called a Christian: so do I believe, that this Christ hath annointed me w ^t his holy spirit, and therewith also sealed me up unto everlasting life▪ For they that are led with the spirit of God, are the sons of God. For the same spirit certifieth our spirit, that we are the sons of God. If we be sons, then ar we also heirs, the heirs I mean o • God, & fellow heirs with Christ of eternal glory.

Furthermore I believe, tha • Jesus Christ the only begotten son of God, is called our Lord not only because he is Lord of all • things, in as much as he is Go • and hath all things in subjection unto him by the right of his di • uine nature, but also because h • is the Lord, ruler & governor of all the elect and chosen people of God, & myghtely delivereth them from the power, violence and tyranny of Satan, sin and death by this means making them his own and peculiar people, & continually defendeth and preserveth them against all evils and perils, whereunto they should daily fall thorough the deceitful suttelties of Satan, the vain persuasions of the world, & the poisonful enticements of the flesh, if by the mighty power of him they wer not preserved. For although there be many lords yet have we but one lord, evē Jesus Christ, by whō ar all things & we by him. And this Ies{us} Christ y ^e only begot̄ son of god, I faithfully believe to be my lord, my protector, my mighty shield, bukler & defender, and y ^t he hath delivered me frō the tirany of Satā from y ^e law of sin and death, and brough • me in thorough faith unto this grace, wherein I stand and reioys • in hope of the glory of God.

Moreover I unfeignedly believe with my heart, & freely confess w ^t my mouth that this Jesus Christ the only begotten son of God, is also very true and natural man, of the same flesh & blood with us, and like unto us in all points, sin alone except. And he became man not after the manner of other men, but by the wonderful operation, and above natural working of God's natural spirit. For he was conceived of the holy ghost, & borne of the Virgin Mary. That which was conceived in her, was not of man, but it came of the holy ghost. For y ^e holy ghost came vpō that godly maid, and the power of the highest overshadowed her, & so conceived she and brought forth Christ her true & natural son, a pure and undefiled Virgin before the birth, in the birth, & after the birth. It was necessary, that Jesus Christ should be so both conceived and borne, that by this his pure and clean birth, he might wash and put away the corruption and filthiness of our nature, which was distained in the fall & • inne of Adam. For it was not cō • enient, that he which was come • o purge the world from all sin, • huld in any point be spotted with • iune, but that both his conceptiō • nd nativity should be so pure & • ithout blemish, that by the pure • es thereof, the filthiness & corrup • ion of our conception and nati • itie might be put away. For of • e unclean, who can be cleansed? • ll we be unclean in Adam both •• ncerning our conception and • rth, for after y ^t God had made man like unto his own similitud • and Image, he placed him in paradise, and gave him lybertie t • eat of all the fruits in the garden of pleasure, except y ^e tree of knowledge of good and evil. But ma • disobeyed the Lord his God, and transgressed his holy command • meant. Thorow the which disobedience and transgression of God • holy commandment, sin, curse and death came over all mankind so that now in Adam so many a • are borne after the commō cours • of nature, are begotten, conceived and borne in sin. They are th • children of wrath, & defiled wit • all uncleanness both bodily & gho • lie. Now whan there was no he • nor comfort for man, whereby • might be redeemed out of Satan power, and delivered from his i •• tolerable miseries, wherewith • was to much wretchedly wra •• ped and brought into slavery (for now man w ^t all his thoughts, imaginations, devices, words, deeds, enterprises. &c. is become thorough the sin of Adam: wicked, impure, • ilthy and sinful) then God that merciful father had pity vpō mankind, and promised them a seed, even Jesus Christ his only begotten sonne, which should tread down the head of the serpent, overcome • he devil with all his power, & re • tore us to life again. And likewise as god is righteous in all his ways, & holy in all his works, & • rue & faithful in all his words: • uen so hath he kept all his promi • es truly. For whē the time was 〈◊〉 he sent his only begotten 〈◊〉 dearly beloved son into the • ombe of the virgin Mary, where of whom thorough the working • f the holy ghost, he became flesh, •• at is to say, true and natural man, as the scripture witnesseth saying: The word became flesh, & dwelt among us, and we saw his glory, as the glory of the only begotten son of the father full o • grace and verity. He brought no • his body with him from heaven (as certain heretics affirm) bu • as he received all his divine nature and substance of God the fa • there alone: even so likewise did h • take all his human nature and substance of the pure virgin Mary alone, through the wonderful operation of the spirit of God, a • S. Paul saithe, he was borne o • the seed of David after the flesh Again he saith, he that sanctif •• eth, and they which are sanctif •• ed, are all of one. For which ca •• ses he is not ashamed to call the • brethrē, saying: I will declare th • name to my brethren, and in th • mids of the congregation will praise thee. And again I will put my trust in him.

And again. Behold here am I, and the children which God hath given me. Forasmuch therefore as the childrē were partakers of flesh and blood, he also him self likewise toke part with them, for to put down (thorough death) him, y ^e had lordship over death, that is to say, the devil, and that he might deliver them, which through fear of death were all their life time in danger of bondage. For he in no condition taketh on him the angels, but the seed of Abraham taketh he on him, wherefore in all things it became him to be made like unto his brethren, that he might be merciful, and a faithful hie Priest in things concerning God for to pourge the people's sins. &c. This only begotten son of God by taking flesh of the Virgin Mary, became like unto us in all things, sin alone except. I believe that by his pure conception and undefiled nativity, my conception, and my birth, which coming from Adam, was altogether impure and defiled, is cleansed, and that no parte of that sinful birth is imputed unto me, but y ^e thorough faith in this moste blessed seed of the Virgin, I am born a new & begotten of God, so that he is my father, & I am his son, and therefore enheritor also of his heavenly kingdom.

Furthermore I unfeignedly believe with my heart, and freely confess with my mouth, y ^t this seed of the woman Jesus Christ, at the commandment and will of his heavenly father (which from everlasting by his godly providence ordained his only begotten son, to be a sacrifice for the sins of his people, that through his only oblation they might forever and ever be saved) suffered many grievous pains on his body under the Heathen ruler Pontius Pilate, and that he was crucified, died and was buried. All those bitter pains and grievous torments he suffered, not for him self, but for us, for our iniquities, sins and wickednesses, that he might reconcile us unto God the father. His pains satisfied for the pains due unto us for our faults, as y ^e prophet saith, he only hath taken on him our infirmities, and borne our pains. He was wounded for our offenses, and smitten for our wickednesses.

For the chastisement of our peace was laid upon him, and with his strypes are we healed. As for us, we have goone all astray (like sheep) everyone hath turned his own way. But y ^e Lord hath heaped together upon him the iniquity of us all. He was cut of from the ground of the living, which punishment did come vpō him for the transgression of my people, saith God, which in deed had deserved that punishment.

He was crucified and nailed to the cross, that by the suffraunce of his flesh, he might put away the cause of hatred, even the law of commandments contained in the law written, and so wyn us again unto the favor of God. For it pleased the father, y ^t in him should all fullness dwell, and by him to reconcile all thing unto him self, & to set at peace by him thorough the blood of his cross, both things in heaven and things in earth. His blessed body crucified, and nailed to the cross, buffeted, beaten and scourged was a sweet smellyng sacrifice & a right dear offering unto God the father, sufficient enough and hable to the uttermost to put away all the sins of the faithful and all the pains due for the same. It satisfied at the full the justice of God, and apeased his wrath, sturred up through sin against the posterity of Adam, and made God of an angry Lord & righteous judge a most merciful father and gentle savior. Nether need the faithful go for salvation unto massemongers, unto iusticiares unto monkish hypocrites, nor yet unto saints. The sacrifice of Christ's body, which he himself that everlasting priest offered on the altare of the cross to God the father, is a plenteous, full, perfect, and sufficient satisfaction for the sins of the whole world, if they repent, believe & amend. We need no such daily sacrifices, as the Papists hearetofore for lucres sake have devised. As Christ Jesus is an everlasting Bishoppe, so abideth his sacrifice, which he once for all offered on the Cross, of full virtue, power, might and strength, even unto the ende of the world. Jesus Christ yesterday, and today, and the same continueth forever. For as much therefore as Christ endureth forever and hath an everlasting Priesthode: he is able also ever to save them to the uttermost and unto the full, that come unto God by him, seeing he ever liveth to make intercession for us. For he is not entered into the holy places that ar made with hands (which are similitudes of true things) but is entered into very heaven for to appear now in the sight of God for us, not to offer him self often, as the hie priest entereth in to the holy place every year with strange blood, for then must he have often suffered sense the world began. But now in the ende of the world hath he appeared once to put sin to flyght by the offering up of himself. And as it is appointed unto all men, y ^t they shall once die, and then cometh the judgment: evē so Christ was once offered to take away the sins of many, and unto them that loke for him shall he appear again w ^t out sin unto salvation. We are sanctified and made holy by the offering of Jesus Christ's body done once for all. With one only oblation hath Christ Jesus made perfect for evermore them that are sanctified. Adue therefore to all new counterfaict and strange sacrifices devised for lucres sake, by the crafty conveyance of man through the subtle suggestion of sly Satan, let the faithful people of God embrace that sacrifice, that offringe of Christ's blessed body, which he himself offered unto God the father on the altare of the cross once for all, for the sins of the world. Let them cleue and stick unto that. Let them repose their whole affiaunce, and put all trust in that sweet smelling sacrifice, and say with the holy Apostle, God forbid, that I should rejoice in anything, but in y ^e cross, passion, and death of our Lord Jesus Christ. So may they be sure never to perish, but to have everlasting life.

Again. This Jesus Christ the son of God, and the son also of the glorious virgin, after that he had suffered many bitter pains and grievous torments having upon the cross, died the death of the body & was buried. I believe that Christ by his death hath conquered, vanquished, subdued and overcome him that had Lordship over death, that is to say, the devil, that he might deliver them, which thorough fear of death were all their life time subdued unto bondage. Yea by his death Satan's power is so broken, and the violence of death so weakened, that we may be bold to say. Death is swallowed up into victory. Death where is thy sting? Hell, where is thy victory. The sting of death is sin, and the strength of sin is y ^e law. But thanks be unto God which hath given us wictorye through our Lord Jesus Christ.

Christ after the death of his body went down in his soul to hell, as clearly appeareth by the • criptures, not that he should there • uffer mo pains (which had all ready on the cross suffered to the uttermost and done whatsoever was needful for our redemption) but to break the pride of Satan and to destroy the fury of the hellishe powers against the chosen people of God, that all the faithful thereby might be delivered from death and hell, and triumphantly say with the Prophet, O death I will be thy death, O hell, I will be thy destruction.

And likewise as Christ died for our sins, so I unfeignedly believe with my heart, and freely confess with my mouthe, that he rose again the third day through the power of his father, for our justification according to the scriptures. And by this his resurrection and life, he hath not only shown him self a glorious and triumphant conqueror over Satan, death and hell, but he hath also brought life and immortalltie unto light, and assured us of the resurrectiō of our bodies, that as he is risen from the dead, so likewise shall we with our bodies rise again out of the earth at the last day. And therefore is he called the first fruits of them that ar fallen aslepe.

Moreover I unfeignedly believe with my heart, and freely confess with my mouth that as Jesus Christ the son of God, & the son of the Virgin Mary, shown him self oftentimes after his resurrection unto his disciples: so likewise he ascended unto heaven in their presence perfect God and perfect man, & sitteth at the righthand of God y ^e father almighty, above all rule, power, might & dominion, & above all y ^t may be named, not only in this world, but also in y ^e world to come. For God the father hath put all things under his feet, and hath made him above all things the head of the congregation, which is his body, and the fullness of him, that filleth all in all. Al power is givē unto him both in heaven and in earth. He is a lord above all lords, and a king above all kings. Yea he is an almighty God with his father, of y ^e same Majesty, might, power and glory, and not withstanding inasmuche as he is man, he is also our intercessor, mediator, and advocate. For he is not gone up into heaven to be an idle gaser, nor to neglect his church, but to pray for the faithful to make intercessiō for them unto God the father, to be our mediator & advocate, and to appease the wrath of God the father, if at any time through sin it waxeth hot against us, and to wynne us again unto his favor, and to keep us in the same unto the end. We need not seek help of other, neither yet call on the saints departed that they may pray for us, and plead our cause before God. The man Christ Jesus alone, which gave himself a raunsom for all men, is our sufficient mediatoure, advocate and intercessor as the holy scripture teacheth in diverse places. Whosoever therefore refuseth to pray unto this man Christ Jesus to be his mediatoure and advocate unto God the father, and • leeth unto other: w ^t out all doubt, he is an enemy unto Christ, and to the uttermost of his power, he • aboureth to make Christ (as they • se to say) Jack out of office. For since the time of his ascension • is chief and principal office is to • e our intercessoure, mediatoure, • nd advocate.

He ascended also into heaven to lead captivity captive, and to give gifts unto men. Satan that old enemy of mankind had taken us captive, made us his bond slaves through sine, carried us away with his craft & subtlety from the Lord our God, and brought us in to his kingdō of darkness, which is the dreadful kingdom of sin, death and hell. Thus were we in great misery, and should forever have been damned, if we had not been holpen by some other means, then we withal our wits could devise. Therefore even of very pity & tender compassion came one, which is much stronger the • Satan, even Christ that mighty Lion of the tribe of Judah, a right conqueror, a strong Sampson, a valeant subduer of death, sin, & hell, a puissaunt vanquisher of Satan. &c. He as a king of glory mightily brast into Satans kingdom, brake open the gates of hell toke the Prince of darkness, bound him, toke him prisoner, made him his bound slave, destroyed his Empire, led away his prysonners, bringing them again into moste joyful and blessed liberty, so that all they, which believe in this most mighty Emperor and valeaunt conqueror Christ Jesus: are delivered from the tyranny of Satan, and from the power of sin death and hell. There is no damnation now unto them, which are engrafted in Christ Jesus. Satan, sin, death and hell withal the infernal army cannot hurt y ^e elect and chosen people of God. Who shall lay any thing to the charge of God's chosen? It is God • hat justifieth▪ who is he that can • ondemne? It is Christ, which died, yea rather which is risen again, which is also on the righthād of God and maketh intercession for us. Who shall then separate us from the love of God? &c.

And as Christ by his most glorious and triumphant Ascension hath led captivity captive: so likewise hath he given gifts unto men, even that holy ghost, that spirit of truth, that comfortoure, which worketh in the hearts of the faithful new mocions and spiritual affects, faith, hope, love, fear, humility, modesty, mekenes, patience, long suffering, joy, peace, quietness of conscience, tem • peraunce, goodness, mercy. &c. It mortifieth the old man, and quieneth the new man, which is renewed unto the knowledge and Image of him, y ^t made him▪ which after God is shapen in righteousness and true holiness.

Again Christ ascending up in • to heaven by y ^e power of his godhead, hath prepared in the kingdō of his father everlasting and joyful dwelling places, for so many as believe in him, as he him self witnesseth, saying: I go to prepare a place for you, and I will come again unto you, & take you unto myself, that where I am, ye also maybe. He hath also ascertained us of our ascension, and going up into heaven, not only in soul but also in body. He corporally is risen again and gone before into the glorious kingdom of his father, to declare that we also after the general resurrection shall both body and soul be carried into heavē. The members must needs be like the head. Christ our head is risen again, therefore shall we his members rise again. Christ our head is ascended and gone up into heaven both body and soul: therefore shall we his members ascend and go up into heaven both body and soul also, Christ our hed was taken up into Heaven in a cloud both body and soul, therefore shall we his members also be taken up in a cloud to meet the lord, and so shall we both body and soul dwell with the Lord Christ our head forever and ever, as the holy Apostle testifieth, saying: If we believe that Jesus died, & rose again, even so them which sleep by Jesus, God will bring again with him. For this say we unto you in the word of the Lord, that we which shall live, and shall remain in the coming of the lord, shall not come yer they which sleep. For the Lord him self shall descend from Heauē with a shout, and the voice of the Archaungell and trompe of God. And the dead in Christ shall arise first: then we, which shall live (evē we which shall remain (shall be caughte up with them in the clouds to mete the Lord in the air. And so shall we ever be with the Lord.

Finally I unfeignedly believe with my heart, and freely confess with my mouth, that as the Lord Christ is ascended into heaven: so shall he come again from heaven with power and much glory, nobly accompanied with thousands of blessed▪ Angels and heavenly saints, for to judge the quick and the dead, the faithful and unfaithful, and to give▪ every man his reward according to that he hath donne, whether it be good or bad. And when he thus gloriously shall come unto the judgment, all that are in the graves, shall hear his voice, and shall come forth: they that have done good, unto the resurrection • f life, and they that have done evil, unto the resurrection of damnation. The faithful shall go into eternal life, the unfaithful into everlasting damnation. Every man shall be reward according to his deeds, that is to say: praise, honor & immortality to them which continue in good doing, and seek immortality. But unto thē, that are rebels, and that do not obey the truth, but follow unrighteousness, shall come indignation & wrath, tribulation and anguish, upon the soul of every man that doth evil.

Now have ye heard of my faith concerning Jesus Christ God and man. And I believe all things that I have spoken to be undoubtedly true. And I am fully persuaded, that Jesus Christ my lord and savior wrought all the things y ^t ever he did in his humanity for me and for my salvation. To save me to reconcile me unto God the father, to make me enheritour of everlasting glory, he came down from heaven, was incarnate by the holy ghost, and borne of the virgin Mary. Yea he • uffred, was crucified, died, went down to hell, rose again the third day from the dead, ascended unto heaven, and shall come again unto judgment for me, for my sake, for my glory, & saluatiō. Thus have ye heard my faith concerning God the father, and God the son, which also is man, receuing his human nature of the glorious virgin Mary.

Whosoever this believeth and confesseth of God the father, and of his son Christ: the same can never perish. For as our savior Christ said unto God the father in his prayer: This is everlasting life, even to know thee y ^e alone true God, and whom thou hast sent Jesus Christ.

The wise man also saith: To know the (O god) as perfect righteousness.

God saith by the Prophet, yea to know thy righteousness and power, is the root of immortality.

By the knowledge of him, which is my righteous servant, he shall justify the multitude.

God grant us the true knowledge of his son Christ, so may we be sure to be justified, saved & gloryfyed.

Amen.

But now hear also my faith concerning the third parson in the deity, which is the holy ghost,

We hear you gladly.

I unfeignedly believe with my heart, and freely confess with my mouthe, that the holy ghost is one and equal God in glory, majesty, power and might with the father and the son, proceading from the father and the son after an unknown and vnexpresseable manner. This spirit of God and God him self is he, by whom God the father through his son Christ and in Christ worketh and quickeneth all things. All the benefits and graces which God the father bestoweth upon us for Christ's sake, this holy ghost bringeth thē unto us, and maketh us new vessels to receive them, which otherwise even of nature are so fleshly minded, that we perceive nothing at all of those things, which pertain unto the spirit of God, neither are we able to think a good thought of our selves. For this godly spirit worketh in us new motions and new affects, and giveth us grace both to will and to do good. He is a teacher of all the faithful, and leadeth them into all truth. He is a confortour of weak and sorrowful minds.

He keepeth the true Christians vnmoneable in one faith, and openeth their senses to understand y ^e mysteries of God aright. He doth clothe them with his gifts, and giveth to everyone a several gift even as he will. He is the ruler of the Christian congregation. He is the anoyntment, wherewith all the faithful are anointed, and thereof are called the annointed of the Lord. He is given unto the faithful to be the earnest of their enheritaunce for the recovering of the purchased possession unto y ^e praise of his glory. He with his godly breath quickeneth, maketh alive, and conserueth all things. He of carnal maketh us spiritual, of worldly godly, of wicked blessed, of the bond slaves of Satan, the dearly beloved sons of God, of sinful sinckes, his own moste pleasant and holy temple, of cruel meek, of proud: humble, of malicious: charitable, of contentious: quiet, of covetous, liberal, of hard hearted: meek spirited, of froward: gentle, of stubborn: obedient, of dissolute: temperat and sober, of false: true, of foolish: wise, of idle: godly occupied, of unchaste: pure and clean, of the haters of God: the friends of God, of the lovers of pleasures: the lovers of godliness, to ende, he maketh us of earthy: heavenly. Whatsoever goodness we have, he is the alone author, worker and giver of the same. Therefore I believe and confess that this holy spirit is one and equal God with God the father and God the son, proceading from them both with like majesty, glory, might and power. I believe that this holy ghost is my comforter, and that he prayeth for me, reneweth me, dwelleth in me, and hath sealed me up unto everlasting glory. Now have ye hard my faith and my beilefe in the father, and in the son, and in the holy ghost, which .iii. I believe and confess to be one God, whose seat the heaven is, and whose fotestole is the earth. He is an everlasting and almighty God, which alone is to be honored & served in spirit and truth. For he alone can help us forasmuch as he is almighty, & will help us because he his merciful true and faithful, yea and that not for our righteousness, but for his names sake. To this one, true, living, everlasting immortal, invisible, & alone wise God, king of kings and Lord of Lord's, be all honor and glory, worlds without end.

Amen.

Thou art worthy (O Lord) to receive glory and honor, and power, for thou haste created all things, and for thy wills sake they are and were created. Blessing & glory and wisdom, and thanks and honor and might, be unto our God for evermore.

So be it.

Simply and plainly have I here before you all rehearsed my faith and belief in God and in the three parsons of the Godhead, as I have here tofore learned it of gods moste holy word.

I confess that many things mo might be spoken of the wonderful mysteries of this most blessed and holy Trinity, but they far exceade my understanding, and therefore I dare not meddle with them. For it is written, he that is a searcher of the Majesty, (of God) shall be oppressed of the glory (thereof. ) Again: Seke not out the things that are above thy capacity, and serche not the ground of such things as ar to mighty for thee, but loke what God hath commanded thee: think upon that always, and be not curious in many of his works. For it is not neadeful for thee, to se w ^t thine eyes the things that are secret.

The holy Apostle also counselleth us to be modest, & sober, and that we be not curious to search after the knowledge of things, which pass our capacity.

The holy psalmograph seemeth to have followed this council well, which saith on this manner of him self: Lord I am not hie minded, I have no proud lokes, I do not exercise myself in great matters, which are to hie for me. But I refrain my soul, & keep it low, like as a child that is weaned frō his mother, yea, my soul is even as a wened child, O Israel trust in the Lord from this time forth for evermore.

Neighbor Epaphroditus, there remain yet behind mo articles of the Christian faith, Have you forgotten them?

No good brother Philemō, God forbid I should forget them. For in them (next unto God) lieth now my chief consolation & comfort. Should I being in this case forget the holy congregation of God, which is the company and fellowship of the saints & chosen people of God, of whom Christ y ^e Lord is the head, ruler and governor? Should I in this my sickness forget the hie and singular benefits of God, which of his own free mercy and mere goodness he liberally giveth to all faithful penitent sinners, namely remission of sins, the Resurrection of the body, and life everlasting? God forbid. God forbid. For the remembrance of these things comforteth me greatly. I will therefore (although my wind beginneth to wax short, and it is painful unto me much for to speak) declare my faith concerning these Articles.

God strengthen you.

Amen.

As I unfeignedly believe with my heart, and freely confess with my mouth, that there is but one God, in whom alone I put all my confidence, trust and hope of salvation, and at whose hand only I loke for all good things, pertaining either unto the body or unto the soul: so likewise I both believe and confess, that there is but one holy universal church or congregation of the faithefull, all be it they be despersed and scattered abroad thorough out the world in diverse and sundry places, which are gathered & knit together through the operation of the holy ghost in the unity of the spirit, and joined together in one faith, as members of one body, whereof Jesus Christ is the head. This holy Church or congregation lynked together in the fellowship of the holy Ghoste is a spiritual house, built of living stones, a chosen generation, a royal Priesthod to offer up spiritual sacrifices acceptable to God by Jesus Christ, an holy nation, a people which are won that they should show forth the virtues of him, which called them out of darkness into his marvelous light, this Church is the congregatiō of the living god, the pillar and ground of truth. This holy company are Citizens with the Saints and of the household of God, and are builte upon • he foundation of the Apostles • nd Prophets, Jesus Christ him self being the hed corner stone.

Thys Church is the spouse of Christ, and knoweth none other husband & head but Christ alone. This blessed company are these sheep which gladly hear y ^e voice of their shepehard Christ, but they fly from the voices of strangers.

And as they are one body and one spirit, so confess they on • Lord, one faith, one Baptism • one God and father of all.

There is among them no dissen • tion, but thei maintain one truth preach one doctrine, speak on • thing, are of one mind and of on • meaning. This holy Catholik • church or universal congregatiō is that holy city, that new Hieru • salem, which came down fro • God out of heaven, prepared as • bride garnished for her husband And because no man shall doub • of what Church I speak, I con • fesse that to be the holy Catholik • and Apostolic Church, which • is the company and fellowship of the saints, that is to say of the faithful, which are sanctified & made holy by the spirit of God, and by the blood of Christ our savior, which have the pure word of God truly and sincerely preached, and the Sacraments duly and faithfully ministered among them, which excommunicate all disobedient notable sinners, and receive into their fellowship such as unfeignedly repent and tourne from their wickedness, which study in all things to please the Lord God, and to live in all godliness and honesty. This church and company Christ loved so dearly, that he gave himself for it to sanctify it, and cleansed it in the fountain of water thorough y ^e word to make it unto him self a glorious congregation without spot or wrinkle, or any such thing, but that it should be holy & without blame. Whosoever is in this church and congregation: he may be sure to besaued. But whosoever is not in it, he is without all dout damned. For like as in y ^e time of Nohe no man escaped with his life, but was drowned in the flood, except he entered into the Arcke of Nohe: Even so whosoever is not found in this fellowship or Catholic Church, agreing with it in one faith, doctrine, hope, love, and sacraments, he shall pearish and be lost. For without the Church of Christ there is no salvation, no forgiveness of sins, no favor of God, no quyetnes of conscience no true Gospel, or glad tidings of eternal health.

Therefore in this holy Church & blessed fellowship of the saints and faithful, I unfeignedly believe with my heart and freely confess with my mouthe that there is remission and forgiveness of sins, and that without it, no sin is forgiven, nether is there any hope of salvation. For as it is impossible that a member can live which is not in the body, so it is impossible that any man may live in his soul, and be released out of death by remission of sin, which is not a menber of the body of Christ. For Christ hath reconciled us all unto God his father in one body. And therefore must all they stand at variance with God, that ar no menbers of this body of the which Christ is the head, to the which also he giveth salvation. This therefore is a great comfort to the faithful congregation, that although thorough infirmity of nature or otherwise they do fall, of • end God & break the Lord's commandments: yet in this company there is remission and forgiveness of sins, so sone as ever they repent, be sory for their sin, and believe to have remissiō of all their sins for Christ's precious bloudes sake. Synne we never so oft and never so grievously, yet being menbers of this holy company, we ar straight ways forgiven and delivered a paena & culpa, frō the pain and the fault, so sone as we turn unto the Lord our God. And these our sins be not forgivē of men, but of God alone, neither forgiveth he part and reserveth part, but he forgiveth all or else none at all. Again he forgiveth not the fault, and reserveth the pain, but with the fault he also forgiveth the pain due for the fault, that he may be an whole and perfect savior, as s. John saith: If we say we have no sin, we deceive our selves, and the truth is not in us. But if we confess our sins. God is faithful and righteous to forgive us our sins, and to make us clean from all iniquity. And God himself saith by the Prophet: I will forgive their misdedes, and will never remember their sins anymore. Again, I am he, yea I am he alone, which put away thy iniquities, yea, and that for mine own sake, and I will remember thy sins no more. And king Hezekiah in his prayer unto God said: it is thou (O Lord) that cast all my sins behind thy back. The Prophet Miche also saith: Where is there such a God as thou art? that pardonest wickedness, and forgeuest the offenses of the remnaunt of thine heritage? He keepeth not his wrath forever. And why? his delight is to have compassion. He shall turn again and be merciful to us. He shall put down our wickedness, and caste all our sins into the bottom of the sea.

I faithfully believe that I am a member of Christ's church, and I am also fully persuaded, that all my sins be forgiven me of God the Father, not for my merits, which are none, but for Jesus Christ's sake, for Christ's merits passion, death, and bludshedding. For grace and truth came by Jesus Christ saith the holy Evangelist. And I believe, that God fo • his sons sake hath so freely and wholly forgiven me all my sins, that he will never remember them more, never impute thē unto me, nor lay them to my charge, but so receive me into his favor, as though I had never offended him and make me his son, and heyer of everlasting glory. For everlasting life is the gift of god through Jesus Christ our Lord saith the Apostle. Thys is the stay and quientes of my conscience at this present. This maketh me not to fear death, but joyfully to loke for it, and lovingly to embrace it, whensoever it cometh. For I wish to be losoned from this mortal body, and to be with Christ. My soul hath a fervent desire to God even unto the Lord my god. Deliver my soul, O Lord, out of prison, that I may come unto the, and glorify thy holy name.

For albeit this my weak, feeble, sick and mortal body shall give over to nature, and die, yet I vnfamedly believe with my heart, and freely confess with my mouth, that at the last day it shall rise again, as the bodies of all other, both mē and women, that have died, shall likewise do. There shall be a general resurrectiō of the flesh. Al that are dead, shall rise again, some to everlasting life, and some to everlasting pain and damnation, as our savior Christ saith: The hour shall come, in the which all y ^t are in the graves, shall hear the voice of the son of God, and shall come forth, they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation. Yea they that shall live and remain until the coming of our Lord & savior Christ Jesus, shall all be changed, yea and that in a moment, in the twinkling of an eye by the last trompe. For the trompe shall blow, and the dead shall rise incorruptible, and we shall be changed, for this corruptible body must put on vncorruptibilitie, and this mortal body must put on immortality. Therefore I fear nothing at all the putting of of this body: for although it sleepeth in the earth for a time & according to the ordinance of god be turned into dust, yet shall it awake and rise again out of the earth: so that I shall receive it in a far better state, then ever I had in it this world, even like unto the glorious body of our Lord and savior Christ Jesus. Wherfor I say with the holy man Job, I believe that my redeemer liveth, and that I shall rise out of the earth in the • atter day, and that I shall be clo • hed again with this skin, and se God my savior in my flesh. Yea, I myself shall behold him, not with other eyes, but with these • ame eyes. This hope is steadfastly • et in my heart.

To ende, I unfeignedly believe with my heart, & freely confess with my mouth, that after my body & soul be united and knit together, I with all the faithful that have lived from the beginning unto the very end of y ^e world shall through the benefit of Christ Jesus, enjoy everlasting life.

So many as have truly believed on Christ Jesus, shall enjoy continual and blessed peace, glister as the shining of heavē, • e as the stars world without end, yea they shall be clad with white garments, and have golden crowns upon their heads. They shall glorify God and do service day and night before the glorious throne of his majesty. They shall se God face to face, and forever and ever enjoy the presence of God's moste excellent Majesty, and the compa • ny of all the heavenly Angels and blessed saints.

Of the joys of everlasting life, which God hath in store for all faithful believers, can no man either write, speak, or think at • he full, as it is written: the eye hath not seen, and the ear hath not heard, nether have entered into the heart of man, the things which God hath prepared for thē that love him. And this everlasting life is the gift of god thorough Jesus Christ our Lord, to whom be all honor and glory forever and ever.

Amen.

Thus have I declared before you my faith concerning God and his holy mysteries, grounded, I trust, on the true and vndeceyueable word of God. And I faithfully believe, that God my heavenly Father will be merciful unto me, and forgive me all my sins for Christ's sake, and receive me into his heavenly kingdom, and give me everlasting life, which I now most entirely desire, wish and longe for, counting myself then most happy, which through death I shall take my passage toward that most glorious and heavenly kingdom. For I know and am fully persuaded, that if my earthy mansion of this dwellinge were once destroyed, I should have a building of God, an habitation not made with hands, but everlasting in heaven.

God give us all that heavenly mansion.

Amen.

Well, come thou hither mine own dear wife, let me kiss thee, and bid thee farwel. God keep thee & defend the. Come ye hither also my most sweet children, that I may kiss you also before I die. God bless you, & send you prosperous days on thearth. God give you his spirit, that ye may live in his faith, fear, and love, and serve him in holiness & righteousness all the days of your life. Ye my servants, draw nere, give me your hands. Far ye well. God make you his servants, & send you obedient harts unto his holy and blessed law. Wepe not for me, but pray for me, that the will of God may be done in me, & that I may both patiently and thankfully abide the good pleasure of God. I trust we shall have a joyful meting again together in the kingdom of our heavenly father, where we shall reign one with another in joy and glory worlds without ende, and se the glorious majesty of God face to face, unto our exceeding consolation and comfort. Well, depart in the name of God: The grace of our Lord Jesus Christ, the love of god and the fellowship of the holy ghost be with you all.

Amen. Now good brother Epaphrodi • us how do you.

The spirit is willing and ready, but the flesh is weak.

I pray you sir be on good confort.

The Lord is my confort. He full graciously dealeth with me.

Do you lack any • thing sir?

Nothing but strenth frō above that I may patiently abide and suffer the good pleasure of God. Thy will be don, o heaven • lie father in erth, as it is in heavē Let me lie somewhat hier with my head. It is well: a little thing, god knoweth, disquieteth this my sick & weak body. I trust, that within few hours it shall be paste all • sickness and misery, and shall both • quietly & swetely sleep in the heart • of the earth, until the great day of the general resurrection. In y ^e mean season shall my soul be in glory with Christ, and joyfully be • hold the glorious majesty of God. I will cease talking for a little while with you, and fall to communication with my lord God in my heart. I pray you pray for me, that I may continue faithful unto the end. For it is written: Be faithful unto the death, & I will give thee the crown of life.

Neighbors •• om aside a little while, and let us fall to prayer.

Most gladly

Lord hear our prayers.

And let our cry come unto thee.

Save this thy servant O Lord, thou father of mercies & God of all consolatiō.

And so work in him by thy blessed spirit that he may put his whole trust in the.

Sēd him present help frō thy holy place.

And evermore might • y defend him against Satan, sin, desperation, death & hell.

Let his enemy the devil have none a • uantage of him.

Nor y ^e wicked aproche to hurt him.

Be unto him o lord, a strong toure, a mighty castle & sure fortres.

To defend him frō the face of his enemy.

O Lord hear our prayers.

And let our cry come unto thee.

O Lord loke down from he • uen, behold, visit, & relieve thi • thy servant. Loke vpō him with thy eyes of thy mercy, give him comfort and sure confidence in the • defend him from the danger o • the enemy, and keep him in per • petuall peace and safety through Jesus Christ our Lord.

Amē▪

Amen.

Arise and let us go again, unto our sick brother. Now neighbor Epaphroditus, how do you? Rejoice I pray you in the Lord, and bear this cross which God hath now laid upon you, both patiently and thanckefully.

If I have heretofore been glad to receive health at the Lord's hand, why should not I also now take in good worth this his moste gentle and loving visitation? The Lord gave me health, and the Lord hath taken it away again. It hath chanced unto me as the Lord's pleasure is, blessed be the name of the Lord.

This cōforteth us greatly to hear so good and godly words proceed out of your mouth. For of the abundance of the heart the mouth speaketh, saith our savior Christ. A good man out of the good treasure of the heart, bringeth forth good things.

No man is good but God alone. We are all unclean & unprofitable servants. If any goodness we have, it is of God, as blessed James saith: Every good gift and every perfect gift is from above, & cometh down from y ^t father of lyghtes, that he which rejoiceth, should rejoice in the Lord.

Now good neighbor how fele you yourself?

O brother Christopher. I perceive there is none other way with me but one, even to depart from this life.

Let it never grieve you most genle neighbor to give over unto nature, and to depart from this world, at the calling of God. There is a time to be borne, and a time to die. We must be as well content to die, as we were to live, and as well pleased to leave the world, as we were to come into it.

We ar mortal, we therefore must needs die. Let us not bear heauely, that necessity importeth. God crea •• d us, that we should once die let us not therefore repugn and strive against the good pleasure of God. There shall none other thing chance unto us by death, than that hath heretofore chanced unto our predecessors, and shall likewise chance unto our posterity. Who hath lived, that hath not died? Who doth now or shall live, that shall not also taste death? One & the same way must needs be trodden of all Adams posterity. There is no mean to escape. Adam sinned and became mortal. All we have sinned also in Adam, therefore all we are made in him mortal and subject unto death. As by one man (saith S. Paul) sin entered into the world, and death by the means of sin? Evē so death also went over all men, in so much as all we have sinned. The reward of sin is death. God in deed created mā at the beginning to be immortal and not to be destroyed by death, yea after the Image of his own likeness made he him. Nevertheless thorough envy of the devil came death into the world. The history of Adams fall is known, in whō we also fell. Sence that time he & all his posterity have been mortal, have died & shall die. We all ar now flesh earth, dust & ashes. So sone as we be borne, so sone begin we to die. This our life is nothing else then a very passage unto death. Noble and base, pore and riche, fair and foul, well favored and il favored, mighty and weak, wise & foolish, fortunate and wretched, ruler and subject, faithful and unfaithful, Christian and Painim, old and young, man, woman and child, every bodily creature that liveth on the face of the earth shall die. Whether the life be short or long, the end of it is death. All the holy Patriarchs, Judges, kings, Priests, Prophets, and all other which lived before the coming of Christ, died. Ihō Baptist, Christ's mother, & all the disciples of Christ died. Yea, Christ him self although moste innocent & without all sin, after he was once clad with our flesh, and had taken on him our nature, became mortal, and to pay our ransom unto God the father, and to set us again at liberty, he suffered death, even the death of the cross. Is y ^e servant greater then his Lord? Or the disciple above his master? Our Lord hath trodden the way a fore us, and shall we his servants refuse to follow him? Our master hath given us an example to die, and shall we his disciples disdain to practice the like▪ If death had been cast only upon our backs, which live in this age, so might y ^e burden have been thought unrighteous and intolerable, but forasmuch as our ancestors have already tasted of death and are gone, why should we that now live bear so impaciently this commō chance? On this condition came we all into the world, y ^t we should leave it again. For we be hear but strangers and soiourners, as were all our fathers. Our days on thearth also are but as a shadow, and there is none abiding. Oure days pass away swiftly, and we are gone. The days of man are y ^e days of an hirelyng, yea wind and nothing. Man is like unto vanit • e, and his days pass away like a shadow. Where is there any man that liveth, and shall not se • death? man that is borne of a woman, hath but a short time to live, and yet the time that he liveth, he is full of misery. He cometh up and is cut down like a flower. He flieth as it were a shadow, and never continueth in one state. Here have we no continuing city, but we seek one to come. It is appointed of God, that all men shall once die. For what is our life? It is even a vapor, that appeareth for a little time, and then vanisheth away, as Job saith, my days are more swift then a runner, yea they pass away as the ships that be good under sail, and as the Egle that flieth to the pray. Seeing it is God's will, pleasure and ordinance that we should die: why do we, which daily pray on this manner. Thy will be done in earth as it is in heaven, show our selves unwilling to have y ^t thing chance unto us, for the which we have so often times prayed? It is natural to die, why then labor we to degenerate and grow out of kind? Our aūcestours the most holy and moste perfect have died, why disdain we then to follow their steps? It is highly for our profit to die, why are we than enemies to our selves? We cannot cease to sin, except we die, why do we than not hast to flee from so great an evil? We shall never come unto the true life where felicity both joyful and eternal is, except we die, why than make we so little speed to hast thither, where so many good things shall be given us? We shall never have y ^e fruition of God's majesty, & the blessed company of the heavenly spirits, except we die: why thē do we not pray daily unto y ^t lord our god to deliver us from this stinking sink of evils (I mene this world) that we may come and enjoy his most glorious presence? The very Heathen, which knew not God a right, but only dreamed of the immortality of the soul, & looked for a better life after this, they knew not why they should fear death, but wished death and died both valeantly and joyfully, and shall we being Christians which know God and his holy word, and unto whom so much comfort, hope, and everlasting life is promised, refuse gladly and willingly to die? What a saying of an Ethnic is this? O immortal God, howe is that pleasant and joyful journey to be wished for, which being once done and past, there remaineth no sorrow, no care, no pensiuenes. Again, O that goodly and pleasant day, whan it shall be my chance • o leave this filthy & troublesome world, and come to their company that inhabit the heavens. I • God would suffer me, that I being of this age, might become an infant and sucking child again, I would utterly refuse it, neither would I by any means call the rase that I have run back again, that I might again be young. For what pleasure & commodity hath this life? yea rather what displeasure, incommodity, pain, travel & trouble hath it not? But let it be granted that it hath pleasure, certes: yet hath it ether satiety or measure. And nature in this world hath given us a place to tarry in for a while, but not to dwell & to continue in it. The Heathen writers in their monuments cal death a changing for a better life, a quiet sleep: a removing from mortality unto immortality, from trouble: unto quietness, from y ^e shadow of a life: unto a very & vncounterfet life, from sorrow: unto joy, from evil: unto good, an havē of rest, a solace of the mind, an end of all evil and wickedness, and a beginning of all true joy, felicity & pleasure. Of these things may we easily learn, what opinion the very Heathen conceived of death, and shall we that profess Christ, know God, believe his word and cal our selves dead unto y ^e world, recoūt death an evil thing, and be loath to go unto it, whē God calleth us, as though there were no resurrection of the body, no immortality of the soul, no life after this, no fellowship with god, and with the heavenly spirits? The Jews also being persuaded of the resurrection of the body, and of thimmortalitie of the soul, die joyfully & with a lusty courage, which notwithstanding for their unbelief in Christ are damned: and shall we which are Christians tremble and shake at y ^e name of death, as though after our death we should be in worse case then we be now, whan to say the truth, the faithful Christians do than chiefly begin to live, when thei depart from this world. All good men have ever desired to depart frō this vile and wretched life, and to go unto that joyful and blessed state of immortality. David that Prince-like Prophet crieth out and saith. Woe is me, and sory am I for it, y ^t I must yet longer abide in this world. Again. Like as the heart desireth the water brokes, so lōgeth my soul after thee, O God. My soul is a thurst for God, yea even for the living God: when shall I come to appear before the presence of God? Also in another place he saith. O howe amiable are thy dwellinges thou Lord of hosts? My soul hath a desire & longing to enter into the courts of y ^e Lord my heart & my flesh rejoice in the living God. Blessed are they that dwell in thy house, they shall be always praising thee. One day in thy courts is better then a thousand. I had rather be a dorekeper in y ^e house of my God, then to dwell in the tents of ungodliness. In another Psalm he prayeth on this mā • er. Deliver my soul out of pry • on, that it may come and praise • hy name. The holy man Tobias made his prayer unto God & said: O Lord deal with me according • o thy will, and command my • pirit to be received in peace. For more expedient were it for me to • ie, then to live. How desirous the • oly Apostle S. Paul was to go • rom this vale of misery, unto the • eauenly kingdom, these his wor • es declare manifestly: Christ is to me life, and death is to me advantage. Again, I desire to be loosed and to be with Christ. What shall I speak of that ancient & godly father Simeon, which so sone as he had seen Christ, knowing him to be the savior of the world: was very desirous to die, & brast out into these words & said▪ Lord now lettest thou thy servant depart in peace, according to thy promise. For mine eyes have seen thy salvation, which thou haste prepared before the face of all people. A light to lighten the gentiles, and the glory of thy people Israel. Of the like affection with these tofore rehearsed, were without doubt all godly parsons from the beginning, then being moste joyful, whan they saw the time of their departure from this wretched world to be come: so likewise brother Epaphroditus ought both you and we to rejoice and be glad whan death approacheth and cometh vpō us. For then beginneth our felicity, wealth, quietness, safety, joy, pleasure, comfort & glory, as the voice from heaven said: Blessed are the dead, which die in the Lord. For from henceforth the spirit saith, that they shall be at reast from their labors, pains & travails. Precious and right dear in the sight of the Lord, is the death of his saints, saith y ^e Psalmograph. The souls of the righteous, saith the wiseman, are in the hand of God, and the pain of death shall not touch them. In y ^e sight of the unwise they appear to die, but they are in peace. Let us not therefore fear death. To the infidele and unfaithful mā, death is both fearful and terrible, but to a faithful man, it is both pleasant and amiable. Therefore neighbor Epaphroditus, as you have hitherto in all your words shown yourself a faithful man, and well contented to obey the will of God: so likewise practice y ^e same now in your works. If the good pleasure of God be through this sickness to cal you out of this val • of misery, strive not against the will of God, but submit yourself to God's holy working, & dout nothing, but it shall be to your great commodity and singular profit. For all things work for the best unto them y ^t love God. God hath appointed the bounds of your life, and beyond that ye cannot go. When the twelfth hour cometh, then shall ye make an ende. Labor therefore to make such an end, as God therewith may be plea • sed, seeing you know and are fully persuaded, y ^t not an here doth fall • from your head without the good will of god, much les shall your life be taken away frō you, til the very hour cometh, which God hath appointed, in whose hands only are the keys both of life and death.

Death is terrible and fearful.

The wise man saith, O death how bitter is the remembrance of thee to a man that seeketh rest and comfort in his substance and riches, unto the man that hath nothing to vex him, & y ^t hath prosperity in all things, yea unto him, that setteth all his mind on belly cheare? O death, how acceptable and good is thy judgment unto the needful, and unto him whose strength faileth, and that is now in his last age? &c. Be not thou afraid of death, remember them that have ben before thee, & that come after thee. This is the judgment of the Lord • uer all flesh. And why wouldest y ^t be against this pleasure of the highest. &c. To the unfaithful death in deed is terrible and fearful. For then begin their sorrows and miseries, their plages and torments, as we may se in the history of the richman, but to the faithful and true believers death is pleasant & amiable, as it is written, precious in the sight of the Lord is y ^e death of his saints. For then cease all their miseries and trauayles, and begin their joys and pleasures. Whosoever is a true Christian & fixeth y ^e eyes of his mind through true faith on the death of Christ, he shall not greatly be afraid o • death, but he shall rather triumph over death and with a lusty courage say thus unto death: O death I will be thy death. For death is swallowed up into victory through Jesus Christ our Lord • The sting of death can now no more hurt the faithful, as our savior Christ testifieth, verily, verily I say unto you: he that heareth my word & believeth on him that sent me, hath everlasting life, and shall not come into damnation, but is scaped from death unto life. Again, verily, verily I say unto you: he that putteth his trust in me, hath everlasting life. I am that living bread which came down from heaven. If any man eat of this bread, he shall live forever. Item, verily, verily I say unto you: If a man keep my saying he shall never taste death: all so in another place, I am the resurrection & life, he that believeth in me, although he be dead, yet shall he live. And everyone that liveth & believeth in me, shall never die.

Death is painful.

Who will not be content to suffer a little and short pain, that he may forever after enjoy continual quietness and everlasting rest? Nothing is gotten without pain and travail. No man is crowned except he strive lawfully The afflictions of this life are not worthy of y ^e glory, which shall be shown upon us. Notwithstanding if we die with Christ: we shall also live with him. If we suffer, we shall reign with him. Therefore be on good comfort, God is faithful, which will not suffer you to be tempted above that you are able to bear. The Lord our God is a father of mercies, and God of all consolation, which will without all doubt be present with you and comfort you in all your sicknesses and pains. For as the afflictions of Christ are plenteous in us: evē so is our consolation plenteous by Christ. As you are partaker of the afflictions: so shall ye be partaker also of the consolation. For this short and light trouble, sickness and pain prepareth an exceading & an eternal weight of glory unto you, while you loke not on the things which are seen, but on y ^e things which are not seen. For y ^e things which are not seen, are eternal. If you consider the great & intolerable pains, that many good and godly men have suffered on their bodies for Christ's sake, it shall the les grieve you to bear this your sickness, yea death and the pains thereof. The Prophet Isaiah for the hope of everlasting life, suffered his body to be cut a sonder with the saw of wood. Jeremiah was stoned unto death. Amos after many grievous torments was thrust into the temples of the head with a great nail of iron, and so shortly after died. John the Baptist was cast into prisō & beheaded. James the brother of John was slain with the sword. Stephen was stoned unto death Christ our Lord & savor suffered most bitter pains & died the death of the cross. I pass over many other both of the old & new Testament, which refused no kind of pains, so that they might obtain y ^e reward of everlasting life, some (as y ^e blessed apostle saith) wer tried w ^t mockings & scourginges, w ^t bonds & prisonmēt, some wer stoned, some were hewn a sunder, some were slain w ^t swerd, all wer troubled & vexed. How glad joyful & ready the holy Apostle S. Paul was to suffer all kind of pains, & tormētes for y ^e glory of God, these his words do abundantly show. The holy ghost doth testify in every city, saying, that bonds and troubles do abide me but I care not for them, nether is my life dere unto me, so that I may finish my course with joy. &c. Again, I am ready not only to be bound but all so to die at Hierusalē for y ^e name of the Lord Jesus. What shall I speak of the other blessed Martyrs, where of some were devoured with wild beasts, some burnt with fire unto ashes, some broiled unto the death upon hot coals some slain with the sword, some hanged upon Iebbets, some pearsed to death with arrows, some beaten to death with stones, some boiled, some rent a peaces with hot burning iron cromes, some racked, some drowned, some cruelly murdered in prysons. &c. Who is hable to declare the moste bitter pains & grievous torments which they gladly suffered on their bodies for the glory of God, and the fruition of his Majesty? If ye consider these things well, you shall easily find, y ^t the pains which you now suffer, are nothing to be compared unto the most bitter and intolerable torments, which the men of God suffered. And not withstanding if you abide these light pains joyfully, patiently & thankfully, you shall moste certainly enjoy and possess that heavenly kingdom, which they have already obtained. Faynte not therefore good neyghbor Epaphroditus, but abide the good pleasure of God, & his blessed working, so shall he without fail bring all thing to such pass, as shall be most unto his glory and unto your comfort.

Death taketh me away from my gorgeous and pleasant houses, and from all the temporal things that I have.

In this world we all are but strangers & Pilgrims, we have here no dwelling City, but loke for another that is to come. The houses that you leave behind you here, be they never so gorgeous & pleasant, are but earthy made of clay, and wether beaten stones, & shall in process of time decay & return unto dust & become things of naught. But after your departure frō this vale of wretchedness you shall have a building of God, an habitatiō not made with hands, but everlasting in heaven. You shall dwell in a city, that is of pure gold, like unto clear glas, and the foundations of the walls of this city are garnished withal manner of precious stones, the gates are of fine pearl. Yea the streets of this heavenly city are pure gold. It hath no need of the sun, nether of the Mone to lighten it, for y ^e brightness of God doth light̄, and the lamb is the light of it. And as touching your other temporal things, frō the which, as you say, death taketh you away, you have no cause to be sory for y ^t . For as concerning your galant aparel, which if they be not worn will sone be motheaten, if they be worn, they will shortly fall to rags in y ^e stead of them you being once placed in the heavenly city, shall be clothed of God with white garments, which shall never wax old, but always abide glorious & incorruptible. You shall also have a golden crown upon your head, & you shall sit with Christ upon his seat. And in the stead of your deinty fare, which how vile it is after the digestion you know, ye shall eat in the kingdom of God Manna y ^t is hid, yea ye shall eat of the tree of life, which is in the mids of the Paradise of God. And this meat shall abide forever most pleasant and incorruptible. As touching your gold & silver & such other worldly treasures, wherewith God blessed you in this world for a season, never remember thē anymore, but bid them farewell. For what other thing are they (seme they never so precious, pleasant & goodly) then red & white earth, & hereafter shall return unto vile dust. In the stead of them God in his kingdō shall give you such treasures, as never man with mortal eyes saw y ^e like. You also shall have such joys & plesurs, as nether eye hath seen the like, nor ear hard the like, nether is any man able to conceive them in his heart, so great are the treasures, so infinite are the pleasures, which God hath prepared for thē that love him. Who will not be glad to change lead for silver, & copper for gold, corruptible & earthly things for immortal & heavenly treasures. Here se you that you lose nothing by death, but get very much, so y ^t you may now say with the holy Apostle, Christ is to me life, and death is to me auauntage.

Death taketh me away from my dear friends, in whose company I greatly delight.

In worldly friendship there is no certainty nor assurance. He which this day is a friend, is tomorow an enemy. This is proved true among men almost by daily experience. Ther are diverse kinds of friends, as the wise man teacheth. Some be friends but for a time, such will not abide in y ^t day of trouble. Some be friends for the table sake, and when a man falleth into poverty, they continue not. Some be friends only in countenance, and in heart hate most extremely. Some be earnest and hearty friends, which will abide by man, whē fortune is moste froward. But of these there are very few. And they which now such be, may suddenly thorough some occasion be made a man's utter enemy. Therefore saith David: put not your confidence in Princes nor in the children of men, in whom there is no health. Also the Prophet: Cursed be he that trusteth in mā, and maketh flesh his strength. Ye • e in the Gospel, that they which • o dearly loved Christ, that they would have made him a king, shortly after for no occasion fell away from him, & followed him no more. Again those people which very joyfully received Christ whē he came ryding into Jerusalem, cut down bows, strowed them in the ways, yea and spread their garments in the ways and cried with a loud voice, saying: Good luck unto the son of David. Blessed is he that cometh in the name of the Lord, within few • dais after cried with a stout voic • and said: To the cross with him to the cross with him. If y ^e lets • him go thou art not Caesars friend if he were not a noughty pack, w • would never have delivered him unto thee. Behold the friendship o • this world. Nether let any man promise himself better things o • his now most dear friend. Men a • vain & liars, fliting and unstable. But when you come into the kingdom of God, you shall have such friends as shall forever continue faithful, loving and constant. God the father, God the son, & God the holy ghost shall be your friends, which do never change but always abide one. All the glorious angels & blessed spirits of heaven shall be your friends also. Who will not gladly change uncertain friends for such as are moste certain, most faithful? Have you now lost any thing by departing from worldly unto heavenly friends.

But I shall never more se thē, nor have y ^e company of thē, y ^t we may rejoice & be glad again together.

If your friends live in the fear of God, & depart in the christē faith, they may be sure to come thither, where you shall be, evē unto y ^e glorious kingdō of God, where you shall both see them, know them, talcke with them, and be much more merry with thē than ever you were in this world.

Many doubt of that.

Why so? Shall y ^e knowledge of God's elect and chosen people be less in the kingdom of God, then it is in this world? We being in this corruptible body know one another, whan we see not God but with the eyes of our faith, & shall we not know one another after that we have put of this sinful body, and se God fac • to face in the sight of whom is the knowledge of all things? We shall be like the glorious Angels of heavē, which know one another, can it than come to pass that one of us may not know another? Shall we be equal with y ^e angels in other things, & inferior unto them in knowing one another? We shall know and se Christ as he is, which is the wisdom, image and brightness of the heavenly father, and shall the knowledge of one another be hyd from us? We are members all of one body, and shall we not know one another? we know our head which is christ & shall we not know our selves? we shall be citezins of one heavenly city, where continual light shall be, and shall we be overwhelmed with such darkness, that we shall not see and know one another? They that in this world be synging men continuing together in a place but for a season know one another, and shall we, which forever shall continue together synging praising and magnifying y ^e Lord our God, not know one another? They that are in household & serve one Lord or master, know one another in this world, & shall not we know one another, which in the kingdom of heaven, shall continually serve the Lord our God together with one spirit, and with one mind? There is a certain knowledge one of another here in the earth, even among the unreasonable and brute beasts, and • hall our senses be so darkened in the life to come, that we being immortal, incorruptible, and like • nto the angels of God, yea seeing God face to face, shall not know • ne another? We shall know God as he is, & shall we not know one another? Adam before he sinned, being in the state of innocence, knew Eve, so sone as god brought her unto him, and called her by her name, and shall not we being in heaven, where we shall be in a • much more blessed and perfect state then ever Adam was in P •• radise, know one another? Shall our knowledge be inferior to Adams knowledge in Paradise • Whē Christ was transfigured i • mount Thabor, his disciples, Pe • ter, James, & John, did not only know Christ, but also Moses and Helias, which talked there with Christ, whom notwithstanding they had never seen nor known in y ^e flesh. Wherof we may learn • that when we come to behold th • glorious majesty of y ^e great God we shall not only know our sau • our Christ, and such as with wh •• we wer acquainted in this world, but also all the elect and chosen people of God, which have been from the beginning of the world, as the holy Apostle saith: Ye are come to the mount Zion, and to the city of the living God, the celestial Jerusalem, and to an innumerable sight of angels, and unto the congregation of the first borne sons, which are writ̄ in heaven, and to God the judge of all, and to the spirits of just and perfect men, and to Jesus the mediator of the new testament. &c. When we are once come unto that heavenly Jerusalem, we shall w ^t out all doubt both se and know Adam, Noah, Abrahā, Isaac, Jacob, Joseph, Moses, Samuel, David, Josiah, John the Baptist, Mary the Mother of Christ, Peter, John, James, Paul, and all the moste blessed company of the Patriarchs, prophets, apostles, martyrs, with all other the faithful. As we are all members of one body, whereof Jesus Christ is the head: so shall we know one another, rejoice together & be glad one with another. Moreover the history which we read of the rich unmerciful man and of Lazarus, declareth evidently, y ^t in the life to come we shall know one another. In that we se that the riche glotton being in hell did know both Abraham, and Lazarus, being in joy, and that Abraham also knew that unmerciful riche man, although the one was in glory, the other in pain. If that they which are in hell, doth both se and know them that are in heavē, and they which are in heaven, know thē also that are in hell, the one place being so far distant from the other: much more do they know one another that be Citezins in one City, fellow heirs of one kingdom, members of one body, and fellow servants in one household serving one lord & God. If there be mutual knowledge, after this life between good & evil, much more shall y ^e saints and the holy ones of God know one another in the kingdom of our heavenly father. Our savior Christ said to his disciples: when the son of man shall sit in the seat of his majesty, you also shall sit upon the .xii. seats, judging the .xii. tribes of Israel. If after the general resurrection▪ and at the judgment one should not know another, how shall thē the apostles judge thē unto whom thei preached? They cannot judge nor be witnesses of the condemnation of them, whom they know not. Hereof also it manifestly appeareth, that after this life one of us shall know another. After y ^e Christ was risen again & had a glorified body, the apostles knew him, yea, & that so perfectly, y ^t none of thē needed to say unto him: what art y ^• ? For they knew well y ^t he was the Lord. Hereof also may it truly be gathered, y ^t the faithful shall as perfectly know one another in y ^e life to come, as the apostles knew Christ after his resurrectiō▪ or as Peter, Ihō, & James, knew Moses & Helias in the mount Thabo • , whē Christ was trāsfigured. Many other things might be alleged out of the holy scripture to declare y ^t we shall know one another after this life, but these for this present may seme to any indifferent person abundantly to suffice. If I should rehearse to you all the sayings both of thancient & late writers concerning this matter, I should spend a great part of this day & to much t • ouble you, notw ^t standing I will rehearse one saying of s. Gregory in his Dialoges, & bid all the other farwel. There is a certain thing (saith he) in gods elect & chosen people, which is to be marueled at, for they (being in heavē) do not only know thē, whom they knew in this world, but thei know also the good people, whō thei never saw, even as perfectlye as though they had afore both seen & known thē. For whē thei in y ^t ever lasting enheritance shall se thancient fathers, they shall not be unknown to thē in sight, whō they always knew in work. For when all there, w ^t one clearness do behold God, what is it, that they should not there know: where they know him that know all things?

This is a comfortable hering.

No les true then comfortable.

I trust then within few hours to se all the faithful, which before me have departed in the Lord, my children also and all my other acquaintance.

You shall both se them, know them, rejoice and be meary with them.

I marvel y ^t any man should doubt of this doctrine, being so clearlye set forth both by the authority of the holy scriptures, and by the testimonies of the godly writers: seeing that the very heathen, which knew not God a right, being parswaded 〈◊〉 the immortality of the soul, never doubted of it, but were thorowlye resolved that such as lived in this world justly and uprightly, and deserved well of the common wealth. whan so ever they departed from this life, should go unto the blessed company of the immortal God's, & there not only se & know the gods, but also all those noble, good and virtuous parsons, that ever lived in this world, as well such as they never knew, as also those, whom in this world they did moste perfectly know. And they being thus persuaded, desired death, at the lease when the time of their departure came, they toke their death the more joyfully and patiently, I will rehearse unto you y ^e wor • es of • ne or two of them. I have 〈…〉 desire (said Cato the elder) • o se your fathers, whom I honou •• d and loved. But I wish not on • y to talk with them, whom I have known in this world, but with such also, as of whom I have • eard and red, yea and I myself • aue written. If I were once go • ng thitherward, I would never • aue mind to return hither a • ain. Again he saith, O that no • le and pleasant day, when it shall • e my chance to come unto that • eauenly company and blessed fe • owship, and depart frō this troublous & stinking world. For the • shall I go not only unto those mē • of whom I spake unto you before • but also unto my Cato, which was as worthy a man as ever lived, and as noble. And it is written of Socrates, y ^t when he wen • unto his death among many other things he said, y ^t it is a most blessed & goodly thing for thē to come together, which have lived justly & faithfully: o saith he what a grea • pleasure think you it to be, freēdl • to talk w ^t Orpheus, Musaeus Home • rus, Hesiodus, & such like? verily I would die full oft, if it were possibl • to get those things y ^t I speak of Thus se we y ^t many among y ^t very Heathē, which wer persuade • of thinmortality of y ^e soul, believe • y ^t they which in this world live • godly, justly, uprightly & honestly should all go unto a joyful place o • rest, & there having y ^e blessed comp •• ny of y ^e immortal gods, they shul • know one another, talk & rejoice one w ^t another.

As touching y ^e Ethnics, which in this world led a just & upright life in the sight of mē. I pronounce nothing, but leave thē unto gods judgment, but as concerning the faithful Christians which believe in God, fear & love God, are persuaded of their saluatiō in Christ's blood, & frame their life unto the uttermost of their power, according to the commandments of God, as they shall all obtain one glorious kingdom & be Citezins of one City: so likewise shall they se & know one another, talk, rejoice, & be merry one with another. This is my belief.

I agre w ^t you in opiniō concerning this matter. Therefore good neighbor Epaphrodit. be of good • here, take a good heart unto you, faint not, nether fear you death. For y ^e time is at hand, that you leaving this wretched world and the inhabitants thereof, shall come unto that most glorious and heavenly kingdom, where you shall have the sight and knowledge not only of God and of his holy angels, but also of all God's elect and chosen people. Al your dear friends, which are gone afore you, shall glo • riously come and mete you, joyfully receive you, gladly present you unto the majesty of God, and so shall you altogether remain in all glory and joy forever and ever.

Amen. God grant.

Sir how do you?

As God will.

I trust you do remember, what my neighbor Philemon hath said unto you.

Yea right well, I thank God.

Then sir I pray you be of good comfort.

I am well content to forsake the world and all that is in the world, and to go unto the lord my God.

I trust y ^t there is none other thing that troubleth you.

Yes, not outwardly but inwardly.

Inward trouble is y ^e greatest grief in the world. Declare I pray you what it is, & we will do the best we can to quiet your mind.

Let me alone a little, and pray for me.

Well content. Neighbors, let us commend this our sick brother unto God with our prayers. For he desireth it.

God commandeth us by his holy Apostle, saying: If any be diseased among you, let him call for the elders of the congregatiō, & let thē pray over him, & anoint him w ^t oil in the name of the Lord. And y ^e prayer of faith shall save the sick, and the Lord shall raise him up, and if he have committed sins, they shall be forgiven him. Knowledge your faults one to another, and pray one for another, that ye may be healed The prayer of a righteous mā availeth much, if it be fervent. Let us therefore knele down and pray. O Lord hear our prayer.

And let our cry come unto the •

O almighty and everlasting God, which lightnest all men that come into this world: we besethe thee light̄ the heart of this sick, weak and diseased person, with the beams of thy divine grace & mercy, y ^t all his thoughts, words & works may so be directed, that he may be acceptable to thy godly majesty in true faith and perfect love, thorough thi only son Jesus Christ our Lord & savior.

A • men.

O eternal and merciful God, loke down from heavē, and visit this thy weak servant, as thou diddest visit Toby & Sara, Peters wives mother & the Captains servant. Bless him as thou didst bless Abraham, Isaac and Jacob. Behold him, O Lord, with the eyes of thy mercy. Replenish his heart with all joy, & keep from him all sinful thoughts and wicked imaginations. And send down thy angel of peace, that he may keep and defend him in everlasting peace through Jesus christ thy dear son our Lord & savior.

Amen.

O Lord Jesus Christ, thalone savior of y ^e world and the true phisitiō both of body and soul, we most humbly beseech thee, mercifully to behold this our sick brother, which is a menber of y ^e mystical body, whereof thou art y ^e head and a branch of the which y ^• art the true vine. Be thou unto him that moste loving Samaritan. Pour wyne and oil into his wounds, bind them up, la • e him upon thy beast, & never leave him until thou hast brought him into that Inn, which is the glo • rious kingdom of thy heavenly father Remoue from him all unfaithfulness and mistrust, & grave in his heart true & earnest faith in the & in thy moste precious blood. Suffer him not to despair, nor to doubt of thy godly grace. Let y ^e remembrance of thy most merciful promises, setforth in thy holy gospel never be out of his heart. Suffer not Satā to prevail against him. Let not his conscience be cōbred with the terrors either of sin or death. Be thou his strong castle and mighty fortress. Assist him now in this his grievous affliction, let not his soul be a pray unto his enemies, neither give thou him over into the cruel hands of his terrible adversaries▪ but show upon him presently thy bountiful goodness, that he thorough thy help having the ouerhand of Satan, may finish his course with joy, and so after his departure from this troublous world, come unto the blessed haven of quietness, where thou with the father and the holy ghost livest and raignest one true and everlasting God, worlds without end.

Amen.

O Lord rebuke me not in thine indignation, nether chasten me in thy heavy displeasure. Have mercy on me, O Lord, for I am weak, heal me, O Lord, for all my bones are sore troubled, yea my soul is grievously vexed, but Lord, how longe? O how long wilt y ^• defer thy help? Turn the (O Lord) & deliver my soul, (oh save me for thy mercies sake.

O neighbor, how is it with you?

Now that I had thorough your godly exhortations well digested my departure from this world, & was well content to go hence, whensoever the Lord my god calleth me: now am I so troubled in my conscience, that I begin almost to despair of God's mercy toward me, yea and wish y ^t there were no God, nor no life after this.

Gentle brother faint not in your faith, neither despair you of the great mercies of God, but cal on the lord your God with strong faith, and he full graciously will send present remedy for you frō his holy temple.

O my conscience is grievously vexed, troubled, & disquieted, while I behold the fierce wrath of God against sin, and consider how wicked a life I have led, & how oft I have broken God's holy commandments.

Fear not dear brother, for though you be never so sinful: God is merciful. Though youre sins be great: yet are the mercies of God much greater. God saveth not us because we are righteous and without sin: but for his mercy and promise sake, when he seeth us repent, believe and seek for remedy at his hand for Christ's precious blood sake.

Satan now in this my sickness doeth so moleste and trouble me, that me think I fele a very hell within my breast.

The manner of Satan, which is the common adversary of all men, is, whē any mā is grievously sick & like to die, straightways to come upon him at the beginning very fearcely, & to show him self terrible unto him, & to cast before his eyes such a mist: that except he taketh hede, he shall see nothing but the fierce wrath, & terrible judgment of God against sinners, again, sin, desperatiō, death and • el, and whatsoever maketh unto utter confusion of the sickmans conscience.

So is it now with me.

Fear not. It is his old property. If you had led as holy & as perfect a life, as ever did man in this world, yet would he deal on this manner w ^t you. He knoweth right well, y ^t the time of your departure is at hand, & that God will shortly call you from this sorrowful & mortal life, unto a blessed and immortal life: therefore laboreth he unto the uttermost o • his power, to pluck you from so joyful a state, and to make you his pray. But be you not afraid. For whom of God's elect hath he let pas vnassailed, untempted, or unproved? He feared not to assay the son of God, after he had put on our nature: and think you to escape free? His nature, disposition and desire, is to destroy: marvel • you therefore, if he go about to seek your destruction? His proper • tie is to disquiet: wonder you therefore if he trouble you? He is a liar: what truth therefore can come out of his mouth? If he say unto you that God is angry with you, and will destroy you, know him to be a liar, and whatsoever he saith against your salvation, believe it not: but know it to be a lie. He is a murderer: what life then can come from him? He is an accuser of the brethren, how than can he speak any good or comfortable thing unto you? He is your utter enemy: how thē is it possible, that he may be your friend, and seek your quietness? Fear him not therefore, He is but a cowarde and a very slave. They be but brags, whatsoever he threateneth. He may well hiss at you, but he cannot styng you. He may loke upon you with a terrible & fearful countenance, but he cā do you no harm. He may go about to tēpt you, but to overcome you, it lieth not in his power. Hear what s. James saith Resiste the devil, and he shall fli • from you. Drawe nigh unto God, & he shall draw nigh to you.

Yea, but how shall I resist y ^e deuel.

Not as the superstitious papists were wont to do, with casting o • holy water about your chamber • w ^t laying holy bread in your window, with pinning a Cross mad • of hallowed Palms at your beds head, nor with ringing of the hallowed bel, or such other beggarly superstitious, Popish, & devilish ceremonies.

How then?

With faith, with prayer, and with the word of God.

Howe with faith.

Cast the eyes of your • mind with strong faith on the sed • of the woman, which hath trode • down the serpents head, and destroyed his power, as he saith by the Prophet: O hell, I will be thy destruction, which by death hath put him to flight that had Lordeshippe over death, even the Devil, that he might deliver them, which through fear of death were all their life time subdued unto bondage, which also (as the Apostle saith) hath spoiled rule & power, & hath made a show of thē openly, and hath triumphed over them in his own person. So shall you be sure to escape his grievous assaults. For the son of God apeared for this purpose, even to destroy the works of the Devil. Christ was figured by that brazen serpent, which God commanded Moses to set up in the wilderness, adding this promise unto it, that whosoever being stricken of the firy Serpentes did loke on that, he should be healed. After this manner, is it between Christ and us. If that firy serpent the devil hath stricken and wounded us, let us loke upon Christ with strong faith, and we shall surely for God's promise sake be made whole, as Christ him self testifieth, saying: As Moses lyfted up the serpent in the wilderness: so must the son of man be lyfted up, that all that believe on him should not perish, but have everlasting life. For god sent not his son into the world to condemn the world, but that the world should be saved through him. If Satan therefore hath either wounded you already, or else goeth about so to do, fear not, repare unto Christ, loke on him with the eyes of your faith, so shall you be free from his venomus chause. For as you are now tempted, so were all godly men, but they overcame y ^e tēpter through strong faith in Christ. Therefore saith s. Peter. Be ye sober and watch, for your adversary the devil goeth about like a roaring Lion, seeing whom he may devour, whom resist ye strong in faith. Saint John also saith, this is the victory, which overcometh the world even our faith. Not only all godly & faithful men were tempted, but also our savior Christ. And this is a great comfort for us. For in that it fortuned him self to be tempted, he is hable to succor them, also that are tempted. Christ being tempted, overcame his temptations to get us the victory over the tempter. His triumph is our victory, and his victory is our triumph. Whatsoever he did & got in his humanity, he did and got it not for himself, but for us. And God is faithful (saith the apostle) which will not suffer you to be tempted above your strength, but will in the mids of the temptation make away, that ye may be able t • bear it. Beleue therefore in Christ & you are without all danger.

I believe, O Lord, help thou min • unbelief. O Lord increase my faith.

Fear you not, but God both will & doth hear your prayers, for y ^e Lord is nigh unto all thē that cal on him in truth.

You made mention also of prayer, saying that y ^t is also a mean to resist • Satan.

I rejoice greatly & I give God moste hearty thanks y ^t in this your sickness your memory continueth still steadfast & perfect.

I praise God for it.

That prayer is a necessary remedy for the avoiding of Satan's temptations, the holy scriptures teache manifestly in diverse places. Our savior Christ saith, watch & pray, that ye fall not into temptation. Again. This kind of devils is not cast out, but by prayer & fasting. To repress y ^t temtatiōs of Satā all godly men even frō the beginning fled unto faithful prayer, as a mighty & sure defense against Satan and all his crafty assaults. And God hath commanded us to pray, whensoever we are troubled, and doeth also promise us, y ^t he will both hear and help us. Call on me, saith he in the time of thy trouble, and I will deliver thee, and thou shalt honor me. The Lord is nigh unto them that are of a troubled heart, & he will help thē that be broken in spirit.

Now good neighbors pray for me.

Uery gladly. Let us knele down together and pray.

Lo here are we.

O heavenly and moste merciful father, we moste humbly beseech thee for thy sons sake Jesus Christ our Lord, have pity upon this thy creature, and succoure him in these horrible assaults and temptations of the de • uill. Deliver his soul in these extreme necessities from all the internal army. Sende him down strength from above, that he may be able to resist his enemy, and to stand stedfaste in the time of this his temptation. Be thou his strong rock, castle, shield, tower, and defense, that he in this great trouble being preserved from the tyranny of his enemies▪ through thy godly grace assistance & help: may continue in the true and christen faith unto his lives end, and afterward be received into thy heavenly kingdom, through Jesus Christ our Lord.

Amen.

Now will I pore & wratched sinner offer my prayers also unto the Lord my God in Jesus Christ's name, trusting and believing undoubtedly, that he graciously will hear me, and defend me against mine enemies.

These are the words of Christ: What things so ever ye desire whan ye pray: believe that ye receive them, and ye shall have them.

Out of the depth do I cry unto thee, O Lord O Lord hear my prayer. Save me O God, for the waters of trouble are come in even unto my soul. I stick fast in the depe mire, where no ground is: I am come into depe waters, so that the • loudes run over me. Take me out of the mire that I sink not. Oh let me be delivered from them that hate me, & out of the depe waters. Let not the water flood drown me, nether let the depe swalowe me up, & let not the pit shut her mouthe upon me. Hear me, O Lord, for thy loving kindness is comfortable: turn me unto thee according unto the multitude of thy mercies, & hyde not thy face from thy servant, fo • I am in trouble, O hast thee, and hear me. Draw nigh unto my soul, and save it, oh deliver me because of mine enemies. For y ^t knowest my reproof, my shame, and my dishonoure. Mine adversaries are full in thy sight. So shall I, being delivered from these great miseries through thy gracious benefit praise and magnify the name of thee my Lord God forever and ever.

So be it.

Neighbor Philemon.

Here sir.

As I remember, you told me, that besides faith and prayer, the word of God also is a goodly help and a strong fortress against the cruel assanites of the Devil.

It is truth. For so are we taught in the holy scripture. Our savior Christ, when the time of his Passion began to drawnie, knowing that his Disciples should for his • ache be grievously tempted both of the devil, the world, & the flesh: commanded thē to by a sword. This was no material but spiritual sword, as S. Paul declareth unto y ^e Ephesiās, saying: above all things, take to you the shield of faith, wherewith ye may quench all the firy darts of the wicked. And take the helmet of salvation, and the sword of the spirit, which • s the word of God. And pray always with all manner of prayer & supplication in the spirit. With • he word of God Christ drove away Satan and resisted all his wicked temptacions. For it is the power of God to save so many as believe. In the word of God plēteous & present remedies are found against Satan, and all his subtle suggestions. Therefore said y ^e psalmograph. I have hyd thy spea • hes, O Lord in my heart, that I might not sin against thee. Now are ye clean said Christ, for th • word, which I spake unto you. Hereto parteineth the saying o • the wyseman. Nether herb, no emplasture hath healed them, O lord, but thy word which healet • all things. Like unto this is 〈◊〉 sentence in a certain Psalm, h • sent his word, and delivered the • from destructiō.

God deliue • me from destruction.

Enar • yourself w ^t faith, prayer and wit • the word of God, & doubt ye not For these kinds of armoures o • weapons, Satan can by no mea • nes abide.

The Lord preseru • and defend me. Neighboures, I will pray once again unto y ^e Lord my God, while I have time.

It is a godly exercise.

I per • ceiue Satan to be still busy, and to seek my damnation.

Striu •• fully, & you shall have the crown of glory▪

How long wilt thou forget me (O Lord) forever? How long wilt thou hide thy face from me? O how long shall I seek council in my soul, and be so vexed in my heart? How long shall mine enemy triumph over me? Consider & here me (O Lord, my God) lighten mine eyes that I sleep not in death, least mine enemy say, I have prevailed against him. If I be cast down, they that trouble me will rejoice at it. But my trust is in thy mercy, & my heart is joyful in thy salvation. I again for this thy loving kyndnesse, will praise thy holy name.

So be it.

Unto the will I cry, O Lord my strength, think no scorn of me, • east if thou make thee, as though thou heardest not, I become like them, that go down into the pit. Here the voice of my humble pe • icions when I cry unto the, whē I cry unto the, whē I hold up my hands toward the mercy seat of thy holy temple. O hyde not thou thy face from me, nor cast thy servant away in thy displeasure. The sorrows of death have compassed me round about, and the ouerflowings of ungodliness made me afraid, The pains of hell came about me, y ^t snares of death have overtaken me. Be not thou far from me▪ O Lord, thou art my succor, hast thee to help me. Delyuer my soul from the sword, my dearling frō the power of y ^e dog. Save me from the Lions mouth. So shall I declare thy name unto my brethren, and in the midst of the congregation will I praise thee •

I doubt not brother Epaphroditus, but y ^t God hath heard these your moste humble prayers & lamentable supplications, and will, (when he seeth convenient • time,) send you remedy, and give you a joyful and merry heart, so that you shall leap vpō Satan, and say: The Lord is my light & my salvation, whom then shall I fear? The Lord is the strength of my life, of whom then shall I be afraid? Though an hoaste of men were laid against me, yet shall not my heart be afraid. And though there rose up war against me, yet will I put my trust in him. Again, death is swallowed up into victory. Death where is thy sting? Hell where is thy victory? The sting of death is sin, and the strength of sin is the law. But thanks be unto God, which hath given us the victory. through our Lord Jesus Christ,

O whan will the Lord have mercy on me, and deliver me from the grievous assaults of mine enemies, O Lord, why hast thou forgottē me? Why go I thus heauely, while the enemy oppresseth me? Up Lord, why sleapest thou? Awake, and be not absent frō me forever. Wherefore hidest thou thy face, and forgettest my misery & trouble? My soul is brought low even unto the dust, my belly cleaveth unto the ground. Arise and help me O Lord, and deliver me for thy mercies sake.

Fainte not, nether despair you of God's mercy, but take a good heart unto you & abide the Lord's pleasure. Be of like mind with him, which prayed on this manner unto God, saying: Unto thee lift I up mine eyes, thou that dwellest in the heavens. Behold, as the eyes of servants loke unto y ^e hand of their masters: and as the eyes of a maiden, unto the hand of her mistress: even so our eyes wait upon the Lord our god, until he have mercy upon us. It is good to be quiet saith the Prophet, and pacientlye to abide the saving health of the Lord▪ For y ^e Lord will not forsake forever, but though he punish you now, and suffer Satan to trouble you a little while, for the trial of your faith, yet according to the multitude of his mercies will he receive you to grace again, & not cast you out of his heart forever. He is a father of mercies and God of all consolation. He will not be always chiding, neither will he forever be angry with us. For like as a father pitieth his own children: even so is the Lord merciful unto thē y ^t fear him. For he knoweth whereof we be made, he remembereth that we are but dust.

Lord be thou merciful unto me. Hide not thyself in a cloud, but show me thy loving and gentle countenance, that I may be saved. Send me present help frō above, or else I perish. For I wrestle not against blood and flesh, but against rule, against power, against worldly rulers, even governors of the darkness of this world, against spiritual craftiness in heavenly things. This grievous conflict, O Lord, is with such an enemy, as feared not to assail thee, whom thou thyself callest the Prince of this world, and the holy Apostle termeth him, the God of this world. Arise therefore O Lord, and take my part. Be thou, O God, my defender, my house of defense and my Castell. Deliver me out of y ^e snare, which mine enemy hath laid for me, that I being set at liberty, may sing praises to thy blessed name, and magnify thee my Lord God forever and ever.

Amen.

Neighbor, take a good heart unto you, and you shall shortly see the wonderful working of God. For behold, he that keepeth Israel, doth nether slomber nor sleep. The Lord himself is your keeper, the Lord is your defense, the lord shall preserve you from all evil: yea, the Lord shall keep your soul. For as he casteth down, so lifteth he up again. As he killeth: so he quickeneth. As he now for a little time suffereth Satan to disquiet you, for the exercise, probation, and trial of your faith: so likewise will he deliver you out of this agony, & give you again a joyful, merry, and quiet conscience. For the nature and property of God is to wound: before he healeth, to throw down: before he lifteth up, to kill: before he quickeneth, to condemn: before he saveth. Therefore fear not. For the lord dealeth none otherwise with you, than he doeth with his other saints. This your trouble he will turn to ease, and this your sorrow will he turn to joy, as he saith in the Gospel, verily verily I say unto you: ye shall weep & lament: but contrariwise the world shall rejoice. Ye shall sorrow, but your sorrow shall be turned into joy. A woman when she traueleth hath sorrow, because her hour is come, but assone as she is delivered of y ^e child, she remembereth no more y ^e anguish for joy that a mā is born into the world. And ye now therefore have sorrow, but I will see you again, and your hearts shall rejoice and your joy shall no man take away from you. In this your heavy conflict God seemeth to have withdrawn the glorious beams of his fatherly grace frō you, but he will straightways lighten his godly countenaūce upon you, and work such joys in your heart, through his holy spirit, as heretofore you felt never the like. And this your joy, shall never be taken from you. Therefore whatsoever Satan that old canckred enemy of mankind goeth about to persuade you, believe him not, but resist him with strong faith, ever remembering that he is both a liar and a murderer. You are a member of that congregation, which is built upon the rock Christ, against whom the gates of hell, shall not prevail. You are a living stone of the blessed building and spiritual house, whereof Christ is the head corner stone, though y ^e winds blow, the shours of rain descend, and the cruel tempests • eat on the house, yet it falleth not, for it is grounded not upon y ^e and, but upon the rock. Satan • n this temptation hath desired to sifte you, as it were wheat, but Christ hath prayed for you, y ^t your faith failed not. You are one of the sheep, which God the father hath given to his son Christ, therefore can you not perish, neither shall any creature pluck you out of his hand, but he shall give you everlasting life.

Now per • ceiue I most gentle neighbor Philemon, that to be true, which I have many times heard the godly preachers rehearse in their most comfortable Sermons.

What is that I pray you?

That one faithful Preacher, which is able with the sweet promises of the holy scriptures to comfort the weak and desperate conscience: is better then ten thousand mumbling Massemongers which promise with their Massinge mountains of gold, but perform molhilles of glass. I have also many times heard it said, that though the company of a learned man be good and profitable at all times, yet chiefly in the time of syckenesse, and whan the weak creature is ready to depart from this wicked world, for as much as than Satan is most busy and without ceasing laboreth to disquiet the conscience of • he sickman, that by this means he may drive him to desperation, and finally to damnation.

What mean you by that?

I thank God moste hartelye, that such a learned man as you are, have now vouchedsafe to visit me in this my sickness.

No learned man, but a lover of learning, and such one, as hath a good will well to do, and envieth no man that can do better.

In the time of this your godly communication had with me, the Lord my God be thancked for it I felt the heaviness, trouble, and disquietness of my conscience, by little and little to go away, and certain sweet mocions of true & inward joy to arise in my heart▪ so y ^t now Satan with his wicked temptations seemeth to have taken his flight, and the holy ghost • with his most godly and comfortable inspirations to have entered into my breast. Whereas before m • thought, I was in hell, now m • think I am in heaven so great • quietness, rest, joy, and confort do I find in my conscience. Sainc • Paul wisheth not in vain to th • Philippiās this tranquility and quietness of conscience, saying: th • peace of God which passeth all understanding keep your hearts and minds in Christ Jesus. Again t • the Collossians. The peace of god mought rule in your hearts, t • the which peace ye are called in one body. For no man knoweth what a precious Jewel and heavenly treasure this peace of con • cience is, but such as fele it. Ne • her can any man feel it a right, except he hath felt afore the grief, • ain, and disquietness of conscience. I may now right well say w ^t • he Psalmograph: O howe great and plentiful is thy goodness, which thou hast laid up for them • hat fear thee, and that thou hast • repared for them that put their • rust in thee? O what great trou • les and adversities haste thou • hewed me? And yet thou diddest • urne & refresh me, yea, & brough • est me from the depe of the earth • gain? Thou hast brought me • o great honor, and comforted me • n every side. Therefore will I • raise thee and thy faithfulness, O God.

Here see you that fulfilled in yourself, which you ha •• full oft red in the holy Scripture • The Lord killeth and make • alive, bringeth down to hell, an • fetcheth up again. Great are t •• troubles of the righteous, but t •• Lord delivereth them out of the • all.

The holy man Toby 〈◊〉 his prayer unto God, saith: Wh •• soever loveth thee & serveth thee • right: is sure of this, that if his li • be tempted and proved, it stand •• in the trying, & if he endure in pa •• cience, he shall have a reward, an • be highly crowned, and if he be i • trouble that God (no doubt) sha • deliver him, and if his life be i • chastening, that he shall have le •• to come unto thy mercy. For though • hast no pleasure in our damnat •• on. And why? After a storm though • makest the weather fair and still • after weeping and heaviness though • givest great joy. Thi name O go • of Israel be praised forever.

Amē.

The Psalmograph also saith: They that sow in tears, shall reap in joy. He that now goeth on his way weeping, and bereth forth good seed, shall doubtless come again with joy, & bring his sheues with him.

If the Lord him self had not been of my side, when Satan rose up against me, he had swallowed me up quik. But praised be the Lord, which hath not given me over for a pray unto his teeth. My soul is escaped, even as a byrde out of the snare of the fouler: the snare is broken and I am delivered. My help standeth in the name of the Lord, which hath made heaven and earth. But neighboure Philemon, it is good in the time of calm to provide for tempest. We are taught of Job, that a man's • ife in this world, is a warfare or knighthode, and that we therefore ought to watch & pray, tha • we fail not into temptation. The scripture declareth, that after Sa • than had tempted Christ, & was confounded by the word of God • the devil departed from Christ for a season. Wherof we may learn▪ that he returned afterward unto Christ, and tempted him. I fear also, least that Sathā will shortly return unto me, and assail m • with new temptations.

In • deed the property of Satan is • whan he cannot get his purpose one way, to attempt some other means. But whereof are ye afraid?

Christ saith in the Gospel: If thou wilt enter into life • keep the commandments. Again, do this, and thou shalt live. He speaketh of fulfilling the law. And s. Paul saith. Not the hearers but the doers of the law, sha • be justified before God. Moses also pronounceth thē cursed, which abideth not in all things that ar written in the law. What if Satan should lay the law against me, and prove evidently that I have not fulfilled the law of God, and therefore I cannot enter into eternal life, but must neades be dampened?

The holy scriptur of God consisteth of two partes, of the law and of the Gospel. If Satan object y ^e law against you: lay you against him straightewaies the Gospel. For the law was given by Moses, but y ^e Gospel, that is, grace, favor, remission of sins, truth, faithfulness, and everlasting life, came by Jesus Christ. The law maketh afraid: but the Gospel comforteth. The law troubleth: but the Gospel quieteth. The law vttreth sin, but the Gospel pardoneth, and forgiveth sin. The law declareth the fearse wrath of God against sinners: but the Gospel • preacheth the great and exceeding mercies of God toward peniten • sinners. The law woundeth, bu • the gospel healeth. The law maketh sick: but the gospel maketh whole and strong. The law driveth to desperation: but the gospel ministereth consolation & comfort. The law killeth: but the gospel quikneth. The law throweth down to hell: but y ^e gospel lifteth up to heaven. Therefore if Sathā be busy and lay the law agains • you, and that unto you death • and damnation, answer him with the Gospel, which bringeth life and everlasting salvation. For the law was not given us o • God to justify and save us, but to be a doctrine unto us what w • should either do or leave undone and to be a schoolmaster to lead us unto Christ, that of him we might obtain that, which by no means may be gotten of y ^e law, I mean, the grace, favor, and mercy of God, remission and forgiveness of sins, the quietness of conscience, a new life, the gift of the holy ghost, and everlasting life. Fly you therefore from the heavy burden of the law, which depresseth and weigheth down the conscience, and take on you the sweet and comfortable yoke of the gospel, and so shall you find reast unto your soul. For the yoke thereof is easy, and the burden light. After this manner even from the beginning have all the godly in the conflicte of conscience fled from the doctrine of the law unto the merciful promises of the Gospel, as blessed Peter testifieth saying: Now, why tempt ye God, to put on the disciples necks, the yoke, which neither our fathers nor we were able to bear. But we believe, that through the grace of the Lord Jesus Christ we shall be saved, as they were. Our savior Christ said unto the Jews, hath not Moses given you a law, and yet none of you keepeth the law? The doctrine of the law is such a burden, that the holiest that ever lived (Christ alone except) was never hable to bear it. No marvel, for the law is spiritual, but we are carnal. Who among us all is able to say, my heart is clean, and I am free from sin? The holy scripture pronounceth us all sinners, and our own consciences bear witness of y ^e same. And how cometh it to pass? but only that we do not observe the law of the Lord our God, but rather ar trāsgressours & breakers of that same, in so much y ^t if our savior Christ had not come in the flesh & fulfilled the law for us▪ even to the uttermost, & so pacified the fathers wrath, we had been dampened forever and ever. But Christ is come and hath fulfilled the law with such perfection as the law requireth, even at the full, and his fulfilling is our fulfilling. Whosoever believeth this, & taketh Christ to be his wisdom, righteousness, sanctifying and redemption, he cannot pearyshe but have everlasting life.

I pray you declare unto me some comfortable sentenses out of the holy scripture, that my conscience may be ascertained of Christ's fulfillyng of the law for me.

Christ saith in the Gospel. Think not that I am come to destroy the law or y ^e Prophets, no. I am not come to destroy, but to fulfill. All we are destroyers and breakers of the law, but Christ is a perfect fulfiller of the same, not for him self, but for us, and his fulfilling, is our fulfilling. The holy Apostle in his epistle to the Romaines, saith. There is no damnation to them, which are in Christ Jesus, which walk not after the flesh, but after the spirit. For the law of the spirit of life through Jesus Christ hath made me free from the law of sin and death. For what the law could not do (inasmuch as it was weak because of the flesh) that parformed God, and sent his son in the similitude of sinful flesh, and by sin damned sin in the flesh, that the righteousness of the law might be fulfilled in us, which walk not after the flesh but after the spirit. Here see you, that where as none of us was able to fulfill the law, Christ the son of God hath fulfilled it for us, and by this means delivered us frō the law of sin and death. Again in the same Epistle, Christ is the perfect fulfilling of y ^e law to justify all that believe. So many therefore as believe, are justified, and for them Christ hath fulfilled the law to the uttermost. To the Galatians he also saith, Christ hath delivered us from the curse of the law, in as much as he was made accursed for our sake. For it is written. Cursed is everyone that hangeth on a tree. &c. It Christ by his death and passion hath delivered us from the curse of the law, how than can the law condemn us? Item, in the same Epistle, when the time was full come, God sent his son made of a woman, and made bond unto the law, to redeem them, which were bond unto the law, that we through election might receive thinheritaunce that belongeth unto the natural sons. If Christ became mā and was made bond unto the law, to redeem and deliver us from the law: what power than hath the law over us, that it may condēpn us? If we be through y ^e free choice of God admitted to be the sons of God: thē are we no more slaves unto the law, nor anymore bound to the subjection thereof, that it may cast us away as wicked trāsgressours and heirs of eternal damnation. For it is fulfilled for us in Christ. To the Ephesians he writeth on this manner. Christ is our peace, which hath made of both one (he speaketh of y ^e Jews and Gentiles) and hath broken down the wall that was a stop between us, and hath also put away through his flesh the cause of hatred even the law of commaūdementes contained in the law writ̄. &c. Here have we the cause why god was angry with us. Verily because we fulfilled not the law. Now is Christ come, & hath put away the cause of this anger and hatred, that is to say, he hath fulfilled the law for us, and reconciled us unto God, so that now the father for his sake hateth us no more, but loveth us, is no more angry, but well pleased with us, & accepteth his fulfilling of the law, as our own fulfulling. Also to the Collossians, Christ saith he, hath put out the hand writing y ^t was against us contained in the law written, and that hath he taken out of the way, and hath fastened it to his cross, and hath spoiled rule and power, and hath made a show of them openlie, and hath triumphed over them in his own person. If Christ hanging on the Cross, hath by the virtue of his passion & death put out the hand wryghting that was against us contained in the law than is our bond made frustrate and void, & we set at liberty, forasmuch as Christ by his blood hath both paid our debt unto God y ^e father, and also subdued and brought under foot all our enemies. The author of the Epistle to y ^e Hebrews, hath these words. The commandment that went afore, is disanulled, because of weakness and unprofitableness. For the law brought nothing to perfection, but was an introduction to a better hope, by the which we drawenie unto God. Here ar we taught also, that forasmuch as by y ^e law no man can be made perfect (for who among us fulfilleth the law?) we have our perfection in Christ • • y whom for our sake the law is fulfilled, and remission of sins and everlasting life is freely givē unto us. This is the hope, profit and liberty, which so many as believe, receive in Christ. Let therefore the terrors and curse of the law never trouble you, though Satan do never so much lay it unto your charge: but remember what the Apostle saith: ye are no more under the law, but under grace. Again. Now are we delivered from the law, and dead unto it, whereunto we were in bondage, that we should serve in a new conversation of the spirit, and not in old conversation of the letter. For if righteousness cometh by the law, then died Christ in vain. But we know, saith the Apostle, that a man is not justified by the deeds of the law, but by the faith of Jesus Christ. And we have believed on Jesus Christ, that we might be justified by the faith of Christ: and not by the deeds of the law, because by the deeds of the law, no flesh sha • be justified. Again: as many o • you as are justified by the law, a • fall̄ from grace. We loke for and hope in the spirit to be iustifed thorough faith. For in Christ Jesus • neither is circumcision anything worth, nether yet uncircumcision but faith, which worketh by love▪ Comfort yourself, neighbor E •• paphroditus, against the assaults of Satan with these sweet sayings of the holy scripture, and s • shall nether the fear nor the curss • of the law hurt you.

God b • thanked, I trust, I am now we • enarmed against Satan for this matter. But what, if he lay my sinful life unto my charge, and so burden my conscience with that, that I know not what to do, but am like to fall unto desperation? What shall I aunwere? How shall I escape? For I confess unto you that I have been all my life time a very grievous sinner, and have greatly offended the Lord my God.

Discomfort not yourself, but take a good heart unto you. You are in this behalf in none other case then all the saints and faithful people of God have been before you, & are at this day. For all have sinned, and want the glory of God. All have gone astraye like lost sheep. We are unprofitable servants. All our righteousnesses are as a clothe defiled with menstrue. If we say we have no sin, we deceive our selves, and the truth is not in us. But if we confess our sins, God is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness.

What 〈◊〉 I do than, that sin may be 〈◊〉 clog unto my conscience?

Let it reap̄t you, that ever you of • fended so loving a father, and s • gentle a Lord. Be heartily sory fo • your misdoings. Lament and in • wardly bewail your wretchedness • ses, which so wickedly have trans • gressed & brokē the holy cōmaun • dements of the Lord. For this ha • ty and unfeigned repentance is a goodly preparative to salvation▪ and without it none can be • aued Therefore John the Baptist, Christ & his Apostles begā their preaching of repentance. For whosoever is not brought into the knowledge of him self, he shall never have delyghte to come unto Christ▪ For such as think them selves whole, have no pleasure in a physician, but they that are sick.

And will God accept this my repentance?

Hear what God saith by the Prophet Whom shall I regard? Even him that is pore and of a lowly troubled spirit, & standeth in awe of my words. The Psalmograph also saith: A sacrifice unto god is a troubled spirit, a broken and a contrite heart: O God, shalt thou not despise. Again: the Lord is nigh unto them that are of a troubled heart, and he will save them that are of a broken spirit.

O Lord take away from me that stony heart, which cannot repent, and give me that fleshly heart, which gladly and willingly lamenteth her sins and miseries, and unfeignedly delyghteth in a new life. But what? is reap̄tance enough?

As you earnestly and from the very heart do repent you of your former sinful life: so likewise humble yourself in y ^e sight of God, and confess yourself unto him a moste wicked & miserable sinner Crie in your heart with David, & say: have mercy upon me, O God after thy great goodness. Accor • dinge unto the multitude of thy mercies, do away mine offenses Wash me thoroughly from my wic • kednes, & cleanse me from my syn For I knowledge my faults, and my sin is ever before me. Against thee only have I sinned, and don • evil in thy sight. O turn thy fac • from my sins, and put out all • my mysdedes. Make me a clean • heart, O God, and renew a righ • spirit within me. Cast me not a • way from thy presence, and take • not thy holy spirit from me. Cry • with that lost son and say: O fa • there I have sinned against heavē and before thee, and am no more worthy to be called thy son▪ Cry with the Publican and say: O God be merciful to me a sinner. Cry with the Leper and say: O Lord, if thou wilt thou art hable to make me clean. Cry with the blind man and say: O Jesus the son of David, have mercy on me. Cry with the woman of Canane and say • : have mercy on me O Lord thou •• ne of David: My daughter is grievously vexed of y ^e devil. Cry with the Centurion & say: I am not worthy that thou shouldest entre under my rofe, but speak the word only, and my sonne shall be heled. But unto this your hearty repentance & humble confessiō of your sins, you must put mighty & strong faith, believing y ^t God y ^e father for his promise sake made unto all penitent sinners in Christ's blood, will freely & merci • ully forgive you all your sins, be • hey never so many or grievous. for without this faith all y ^t ever you do, is nothing worth, as thapostle saith. Whatsoever is not of faith, is sin. Cain repented and confessed his fault, saying: my sin is greater, then I may deserve to be forgiven. But because he wanted faith, he fell into desperation & was dampened: Judas repented & confessed his sin, saying: I have sinned, betraying the innocent blood, yea he also made satisfaction: such as it was, but not with • standing because he added no • faith unto his repentance, con • fession and satisfaction, all was in vain. Peter his fellow disciple • sinned also grievously, but because • he earnestly repented, and als • faithfully believed to have remis • sion of his sins by the precious blood of his master, whom he • fore had both denied & forsworn he was forgiven, and received i • to favor again. For by faith ar • we made of the children of wrath, the sons of God. By faith are we married unto Christ. By faith are our hearts purified. By faith Satan is overcome. By faith the world is vanquished. By faith we are preserved from damnation. By faith we are justified & made righteous. By faith the wrath of God is asswaged. By faith we work the will of God. By faith our prayers are heard, and our requests granted. By faith we please God. By faith we be made the children of light. By faith we are borne a new of God. By faith we are made the temples of the holy ghost. By faith we understand the mysteries of God.

By faith we prevail against the gates of hell. By faith we are made the heirs of God, and fellow heirs with our Lord and savior Christ Jesus, of everlasting glory. Faith, as S. Agustine saith▪ is the beginning of man's salvation. Without faith no man can reach or come unto the number of the sons of God. Withoute faith all the labor of man is frustrate and void. Faith, saith S▪ Ambrose, is y ^e rote of all virtues▪ and whatsoever thou buyldest o • this foundation, that alone profiteth unto the reward of thy work • fruit and virtue. Faith, saith he▪ is ritcher then all treasures: stronger then all corporal power: and more healthful then all Physicians. Therefore loke that you hau • this true faith in you, and tha • you cleue both toth and nail (as they use to say) to the merciful and comfortable promises of god: So may you be sure to have remission and forgiveness of your sins.

I believe, O Lord, help though • my unbelief. O Lord increase my saith, O heavenly father my God and my Lord, I with an assured persuasion of thy goodness toward me, most humbly beseech the for Jesus Christ's sake, mercifully to behold me a moste miserable sinner, and clearly to forgive all those sins & wickdnesses, which I wretched creature have committed against thee my Lord God from the hour of my birth unto this present time. Forgeue me all my sins for thy names sake, they • e both many and great. Oh remember not the sins and offen • es of my yougth, but according unto thy mercy think upon me, O Lord, for thy goodness. Oh remember not mine old sins, but • aue mercy on me, yea and that •• ghtsone, for I am come to great • iserie. Help me, O God of my •• luation, for y ^e glory of thy name. O deliver me, and be merciful unto my sins for thy names sake. So shall I give thee thanks forever, & magnify thy blessed name worlds without end.

Amen▪

Doubt not neighbor Epaphroditus, but that god hath graciouslye heard this your humble suit, & also granted your request▪ He hath forgivē you all your sins He will never lay them to your • charge. He hath cast them away • behind his back, so that he will n •• uer remember them more, as h • saith by y ^e Prophet, I will forgive their misdedes, and will never remember their sins anymore▪ Again. If the ungodly will tur • away from all his sins that h • hath done, and keep all my come • maundementes, and do the thin • that is equal and right: doubtle • he shall live and not die. As for 〈◊〉 his sins that he did before, th • shall not be thought upon, but in his righteousness y ^t he hath done, he shall live. For have I any pleasure in the death of a sinner, saith y ^e Lord God, and not rather that he convert and live? Item. Repent, & turn you from all your wickednesses: so shall there no sin do you harm. Cast away frō you all your ungodliness that ye have done. Make you new harts, and a new spirit. Wherefore will ye die, O ye house of Israel? seeing I have no pleasure in the death of him that dieth, saith the Lord God. Turn you then: and ye shall live. Therefore fear not good brother: but continue faithful & repentant unto the end, & ye shall surely be saved.

Sin is an heavy burden, & very displeasāt unto the lord our God, and maketh sinners to • le frō the face of God, forasmuch as they know that God hateth sin and all thē that do commit it.

I confess sin to be an heavy burden and displeasant unto God yet as heavy as it is, Christ hath taken it on him and born it away as the Prophet saith, he hath taken on him our infirmities, and borne our sycknesses. This witnesseth. S. Peter, saying. Christ him self bare our sins in his body on the tree, that we being delivered from sin, should live unto righteousness. And where as ye say that sin maketh sinners to fly from the face of God, I answer. It driveth in deed the obstinate and desperate sinners from God, but not the penitent which repent in faith, and turn unfeignedly unto the Lord their God, being persuaded that he is a father of mercies and God of all consolation, and that he for Christ's sake will forgive them. Do they which fele them self sick and diseased, fly and run away from the physician? They rather make hast unto the Physician, being nothing afraid of him, because they ar sick & diseased, but rather so much the more do they desire to come unto him, to show him their wounds and to disclose their diseases, that they may be made whole. Now is Christ a phisitiō, & all we through sin are diseased, shall we therefore run away from Christ, and not rather make hast unto him? what Physician is so ready to heal the body, as Christ our Physician is to heal the soul? Who ever came unto him with a faithful and penitent heart, and was refused? Who ever sought remedy at his hand, and was not holpen? Who ever opened unto him his disea • es, and was not cured? he calleth all without exception, be they never so diseased and loden with th • burden of sin unto him, and pro • miseth that he will ease them of their burdens, & make thē whole, & is it to be thought, that he will • refuse sinners, when they come vn • to him? Come unto me, saith he, all ye that labor and are loden, & I will refresh you. Take my yoke upon you, and ye shall find rest for your souls. For I came not to ca • y ^e righteous, but sinners unto repentance. The son of man came to seek and to save that was lost. How frequented he the company of sinners, when he was in this world, & that to this end only, tha • he might call them through his godly sermons unto repentance, unto the favor of God, and unto the fellowship of the saints, in so much that he was called a friend of open sinners and whores? How defended he always the humble & penitent sinners against the proud and stiffnecked Pharisees and Iusticiaries? When Zache being a sinner & the Prince of the Publicans sought to see Christ, how lovingly did Christ speak unto him and friendly came into his house, eat & dranck with him? Whē Mary Magdalē being a grievous sinner came unto Christ, he refused not her company, but talked most gently with her, comforted her, received her into his favor, quieted her conscience, healed her diseases, & gave her everlasting life. Whan the poor Publican, which had both often and grievously offended the Lord his God, came into the temple to pray, and in his prayers humbled himself before the majesty of God, and confessed himself a sinner, was he not joyfully received into the favor of God, and pronounced more righteous even by the mouth of Christ then y ^e proud▪ Pharesy for all his glistering works? How joyfully was that unthrifty, prodigal & wasteful son received home again? What friendship found that thief, which was crucified with Christ, at the hand of Christ, when he said, Lord remember me when thou comest into thy kingdom? Did not Christ straightways answer him and say: This day shalt thou be with me in Paradise? And yet was he both a thief, a seditious person and a murderer. Christ refuseth none although never so grievous a sinner, if we come unto him. Turn ye unto me, and I will turn unto you, saith the Lord of hosts. Thou disobedient Israel. Turn again (saith the Lord) and I will not let my wrath fall upon you I am merciful (saith the Lord) and I will not always bear displeasur against thee: but this I will y ^e thou know thy great blasphemy, namely that thou hast unfaithfully forsaken the Lord thy God, and hast made thi self partaker of strange God's under all green trees, but hast had no will to hear my voice, saith the Lord. O ye disobedient children, turn again saith the Lord, and I will be married with you. &c. O ye disobedient childrē, turn again, saying: Lo, we are thine: for thou art the Lord our God, and so shall I heal your back turninges. Who will not boldly come unto so merciful a Lord & most loving father, seeing he so gētely calleth all men unto him, be they never so grievous sinners, & promiseth that he will not refuse them, but lovingly receive them, never lay their offenses unto their charge: but to forget them and cast them behind his back, that he will never ether remember th • or loke upon them more.

The Lord is merciful, gentle and loving, patient, long suffering, & o • much kindness, and ready at all times to forgive, yea even wha • he is at the point to punish. Th • Lord is loving unto every man, & his mercy is over all his works▪ The lord is good and gracious, & of great mercy unto all them that call upon him. The Lord is full of tender compassion and great mer • cy, long suffering and of much goodness. He will not always be chi • ding, neither keepeth he his anger forever. He dealeth not with us after our sins, neither rewardeth he us according to our wickednesses. For loke how hie y ^e heaven is in comparison of the earth: so great is his mercy also toward them that fear him. Loke howe wide also the East is from y ^e west: so far hath he set our sins from us. Yea like as a father pitieth his own children: even so is the Lord merciful unto thē that fear him. For he knoweth whereof we be made, he remembereth y ^t we are but dust. With the Lord there is mercy, and with him is plenteous redemption. And he shall redeem Israel frō all his sins.

The great kindness & dere hearty love of God toward us, appeareth not only in this, y ^t he both willingly and gladly admitteth and receiveth sinners, whensoever they repent and tourne unto him, but • n that he also most diligently seeketh them up, fetcheth them home again, and giveth them grace to repent and turn, that they may • e saved. This thing is very • yuelye described and set forth in • he parables of the straid sheep, of the lost groat, and of the wounded man. Herein is love, saith S▪ John, not that we loved God, bu • that he loved us, & sent his son • to be the agrement for our sins Saint Paul saith: God settet • out his love toward us, seeing tha • while we were yet sinners. Christ died for us. Much more thē now • we that are justified by his blood • shall be saved from wrath throug • him. For if when we were enne • mies, we were reconciled to God by the death of his son: much • more seeing we are reconciled, we shall be preserved by his life.

I believe y ^t God is a merciful father for Christ's sake to all them tha • do truly repent, believe and con • uert unto him, but is it not to be • feared, that my repentance and conversion is to late?

Be on good comfort neighbor Epaphroditus, there is no repentance and conversion to late in this world▪ so that it be true & proceedeth frō a contrite heart & humble spirit. For at whatsoever hour a sinner doth mourn and lamente for his sins, God promyseth, that he will so forgive him his iniquities that he will never remember thē more. And Christ saithe. Blessed are they that mourn, for they shall be comforted. In the holy scriptures God doth very often call us unto repentance, but he appointeth not ether this or y ^e time, day & hour, but he willeth us to repent, and promiseth that whensoever we return unto him, we shall be safe and escape from death unto life. Our savior Christ also biddeth all that are diseased, come unto him, and promiseth that he will ease thē, but he assigneth no time, but at all hours he promyseth grace, mercy, favor, help, and cō • ort. Christ is a savior for all ages, & refuseth no conversion, although never so late. If we come in childhode, in yougth, in middle age, or in old age, whensoever we come, we shall be received. Only let us come. It is better late then never. God is a like merciful, in all ages. Christ is a savior able enough to save at all times. He ceaseth not to be called Jesus, that is to say, a savior: niether ceaseth he at any time to save, as y ^e Apostle saith, Jesus Christ yesterday & today, and the same continueth forever. If Christ were appointed of God the father a savior for certain times, & not for all times: so should he be no perfect savior. If he could not as effectually save at the hour of death as at the hour of the birth: he were unworthy y ^e name of a savior. But he abideth a savior for all ages and for all kind of people, so that they unfeignedly repent, believe, and turn. Set before your eyes the parable, which we read in the gospel, of them that were hired to work in the vineyard. Some came early in y ^e morning, some about the third hour, some about the .vi. and .ix. hour, and some about the .xi. hour. And when night once came, that they should receive their wages, all had like reward. Whē they that came first saw that they that came last & wrought but one hour, were equal unto thē, which had borne y ^e burden and heat of the day, & received like reward: one of thē murmured & grudged at y ^e matter: but it was answered. Frend I do the no wrong. Take that is thine and go thy way. I will give unto this last even as unto thee. Is it not lawful for me to do as me listeth with mine own goods? Thus se you that they, which came at the latter end of y ^e day & wrought in the vineyard but an hour, were not refused but received the like reward with thē that came first. Only let us be laborers and no loiterers, only let us come into the Lord's vineyard, and not run away backward, and at whatsoever hour we come, we shall be welcome, & receive our reward with the first. Again the history of the thief, that hanged on the righthand of Christ, which thief was full of wicked deeds, & never turned unto God until the very hour of his death, declareth manifestly that there is no conversion in this life to late, if it be accompanied with true repentance and unfeigned faith. The thief hanging on the cross, & at the point of death only said unto Christ: Lord remember me, when thou comest into thy kingdom. And Christ well accepting his conversion, said unto him: Truly I say unto thee: this day shalt thou be with me in Paradise. Who will now despair of the good will and favorable mercy of God, seeing that this thief cōuerting at the very last hour of his death, was not of Christ rejected: but received, & made a fellow citizin with Christ of joyful Paradise?

But I have many times grievously offended the Lord my God, and broken his holy commandments.

This is no let unto your salvation, so that your conversion be unfeigned. The righteous man sinneth .vii. times in the day. Who liveth & sinneth not. All go astray. There is none good but God alone. All our righteousnesses ar as a cloth polluted with menstrue. If God should deal with the moste holy and most per • ect according to their deserts, they should find nothing in them selves but worthy damnation▪ David with other very many of the Old Testament oftentimes sinned and offended God with their wicked acts, yet forasmuch as they repented and unfeignedly turned unto God, they were received into favor and saved. The Disciples of Christ, Peter and his fellows were sinners also, and many times did that, which is not righteous in the sight of God, yet they be wailing their miseries, & truly returning unto God, were admitted into the mumber of gods elect. God is that Lord, which forgiveth not only one talent but the whole debt of .x. M. talentes, if we come truly unto him & knowledge our beggary, yea our nothing. If God would y ^t we should forgive one another, so oft as we offend, doubtless God will also forgive us whansoeuer we offend, if we unfeignedly turn unto him, be our sins never so many and grievous. Mary Magdalē sinned full oft, yet was she forgiven, as it is written of her: Many sins are forgiven her, because she hath loved much. The Publican was w ^t out doubt a very grievous sinner, and had many times broken the cōmaundemēts of god, yet so sone as he humbled himself before the throne of gods majesty, & apealed unto his mercy: he was received • nto favor & pronounced of Christ's • wn mouth more righteous then • he Pharisy for all his glistering works & outward holiness of life. • ing Manasseh in his prayer con • essed unto God, that he had syn • ed above the number of y ^e sandes • f the sea, and that his iniquities • ere innumerable, yet after he returned unto the Lord, they were all forgiven and he received into favor. If there be not daily remission of daily sins at the hand of God for Christ's sake, why are we commanded daily to pray for the forgiveness of our sins? If the favor of God be promised at all hours to such as unfeignedly turn unto their Lord God, and seek him in singleness of heart, thē followeth it, that sin we never so oft and never so grievously: yet if hearty repentance come, there is hope of remissiō of sins through the blood of Christ. If Christ be an everlasting Bishop, than is he able at all times to save even at the full those, which come unto God through him. If Christ go forth to be called Jesus, that is to say: a savior, then ceaseth he not to save sinners. If Christ be our intercessor, mediator and advocate unto God the father even unto the worlds ende, then may we be sure thorough him to have remission and forgiveness of all our sins evē unto the end of y ^e world, yea & that at all times, sin we never so oft & grievously, if we repent, believe and amend. Therefore though you have many times grievously offended y ^e Lord your God and broken his holy commandments, yet despair not but turn again unto the Lord your God, & he will turn unto you▪ deliver you & save you. For he is the father of mercies & God of all consolation. He is riche enough for all thē that call upon him. If you do thus, though your sins be as read as scarlet, yet shall they be as white as snow. And though they were like purple, yet shall they be as white as wool. Hear what God saith by the Prophet: Commonly whan a man putteth away his wife and she goeth from him, and marrieth with another, then the question is: should he resort anymore unto her after that? Is not this field then defiled & unclean? But as for thee: thou hast plaide y ^e harlot with many lovers, yet turn again to me, saith y ^e Lord. &c. and I will not let my wrath fall upon you. I am merciful, (saith the Lord) and I will not always bear displeasure against thee. O tourn again and I will be married with you. Whō would not these words encourage to come again unto the Lord his God, and thoroughly to be persuaded of gods loving favor toward him, and of the forgiveness of his sins, be they never so many and grievous, if he repent, believe & amend?

These things comfort well my weak conscience. But one thing doth • reatly discourage me.

What • s that?

I have no merits, nor plenty of good works, wherewith I may make God favorable • o me, but I am a barren fig tree • oyd of all good fruit.

The want of merits ought not to pluck you from coming unto god. For God saveth not us for the righteous works, which we have done, but for his mercies sake. If our saluatiō came of works & merits: then were grace no more grace. If everlasting life were gotten by deseruinges: than were it not the gift of God through Jesus Christ our Lord. But the Apostle saith.

By grace are ye saved thorough faith, and that not of our selves. It is the gift of God, and cometh not of works, least any mā should boast himself. If rightousnesse come of the law: then Christ is dead in vain. Christ came not to call the righteous: but sin • to repentance. And we are taug • in the Gospel, that joy shall be 〈◊〉 heaven over one sinner that rep •• teth, more then over ninety an • nine just persons, which need 〈◊〉 repentance. What had the wou •• ded man deserved, that he should • be healed? What had y ^e strayshep • merited, that the shephard should • so lovingly fetch her home again • What good works brought Mar • Magdalene, when Christ receive • her unto grace & forgave her, he • sins? And so likewise of diverse other. If God should save us because of our merits & good works, so should we choose god by our works and merits, and not God us by his favor, grace and mercy. But Christ saith, ye have not chosen me, but I have chosen you. And S. John wondering at this great mercy of God, brasteth out •• to these words▪ and saith: Be • old, what love the father hath • hewed on us, y ^t we should be called • he sons of God. Again herein • s love, not that we loved God, • ut that he loved us, and sent his • on to be the agrement for our •• nnes. And S Paul saith, God y ^e • ather hath chosen us in Christ, • efore the foundations of the world • ere laid. God therefore did choose • s by his grace, and not we him • y our works and merits: I will • aue mercy, said God to Moses, • n whom it pleaseth me to have mercy, and I will have compassiō, • n whō it is my pleasure to have compassion. It lieth not therefore • n a man's will or running, but in • he mercy of God. And the Psal • ograph saith, speaking of God, 〈◊〉 of himself: he hath saved me, be • ause it was his pleasure to have • e. Again he saith: Thou shalt save them for nothing: what 〈◊〉 to say, saith S. Agustine, thou sh •• save them for nothing? but y ^e th •• findest nothing in them wherf •• they should be saved, and yet sau •• thou them. Frely doest thou ge •• freely dost thou save. And s. Iero •• alleging y ^e same sentence agai •• the Pelagians, saith, that y ^e rig •• teous are not saved by their ow •• merits, but by the tender merc •• of God. If we shall consider ou •• merits, saith Chrysostom, we a •• not only worthy no reward, b •• we are also worthy punishemen • Let all men's merits, which per •• shed by Adam be still and keep s •• lence, saith Saint Agustine, and l •• the grace of God reign, which reigneth through our Lord I •• sus Christ. The redemption 〈◊〉 Christ's blood should wax vi •• and become of no price, saith S • Ambrose, if y ^e justification, which cometh by grace were due unto merits going afore. David saith in a certain Psalm, praise▪ the Lord. O my soul, and all that is within me, praise his holy name. Praise the Lord, O my soul and forget not his benefits. Which forgiveth all thy sins, and healeth all thine iniquities. Which saveth thy life from destruction, and crowneth the with mercy and lo • ing kindness. All good men from the beginning have attributed & given the whole glory of their justification and salvation, not to their own merits and good wor • es: but to the free grace and undeserved mercy of God, that God may be all in all, and that he, which rejoiceth, should rejoice in • he Lord. For the contentation and quietness of your conscience • n this behalf, remember y ^t Christ • ame not to cal y ^e iusticiaries, but sinners unto repentance. Remē • ber that the son of man, came t • seek and to save that, that wa • lost. Remember that Christ is 〈◊〉 Physician, and that the who • hath no need of a Physician, bu • such as are sick. Remember tha • Christ calleth unto him all such a • are diseased & loden with the bu •• den of sin. He requireth no m •• rites, only come, remember tha • Christ is called a savior to y ^e end that he should save them, which otherwise should perish. Hear all • so what God saith by y ^e Prophe • Come to the waters all ye that b • thirsty and ye that have no money Come, by, y ^t ye may have to ea •• Come by wine and milk withou • any money, or money worth. Wher •• fore do ye lay out your money fo • the thing that fedeth not, & spen • your labor about the thing tha • satisfieth you not? But hark • hearken rather unto me, & ye shall eat of the best, and your soul shall have her pleasure in plenteousnesses. Incline your ears, and come unto me, take hede (I say) & your soul shall live. Our savior Christ also saith. If any man thirst, let him come unto me and drink. Again in another place, I will give to him that is a thirst, of the well of the water of life. He that overcometh shall enherite all things, and I will be his God, & he shall be my son. Itē. Let him that is a thirst, come. And let whosoever will, take of the water of life, free. Here is the favor of God, remission of sins, the gift of the holy ghost, quietness of conscience, and everlasting life promised freely without merits or deserts to so many as will come unto Christ w ^t a repentāt heart & faithful mind. For Christ was sent of God the father to preach good tidings unto the pore, that he might bind up the wounded hearts, that he might preach deliverance to the captive, and open the prison to them that are bound, declare the acceptable year of the Lord, and comfort all them that are in heaviness. He came into this world to save sinners. Therefore let it not dismay you, though you find in yourself plenty of sins & good works very few. Cast rather y ^e eyes of your mind w ^t strong faith on Christ & on his righteousness, on his merits, passiō, & death, on his blessed body breking, & his precious blood shedding. Beleue him to be ordained of God the father to be youre wisdom, & righteousness, your sāctification & redemption, that as it is written, he y ^t rejoiceth, should rejoice in the Lord. Count all your merits, good works, & righteousnesses, vile and of no price, for the excellency of y ^e knowledge of Christ Jesus our Lord. Labor to win Christ, and to be found in him, not having your own righteousness, which cometh of the law, but y ^t that, which is through y ^e faith of Christ even y ^e righteousness which cometh of God through faith, y ^t you may know him and the virtue of his resurrection and fellowship of his passions. He y ^t through true faith hath gotten Christ, put him on his back withal his righteousness and holiness, he is not altogether without merits, neither walketh he naked in y ^e sight of God. Unto this exhorteth S. Paul, when he saith. Put ye on the Lord Jesus Christ, that is to say. Clothe yourself through saith with all the merits and works of Christ. Take his righteousness, holiness, perfection, praying, fasting, watching, law fulfilling, miracles working, preching passion, death, resurrection, assention, and all that ever he hath to be yours. Beleue him to be givē you of God, withal that ever he hath. Christ is yours, all therefore that ever Christ merited in his flesh is yours also, as the Apostle saith. God spared not his own son, but gave him for us all, how can it be than, that with him he should not give us all things also? If you on this manner put on Christ his merits and good works thorough true faith, you shall not appear before God an unfruitful fig tree, neither shall the curse of God fall upon you. Hear what S. Agustine saith: All my hope is in the death of my Lord. His death is my merit & my refuge, my health life and resurrection. The tender mercy of the Lord is my merit. I am not without merits, so long as that Lord of mercies faileth not. And if the mercies of the Lord be plenteous, then am I also plēteous in merits. The mightier that he is to save, the better is my state and condition, and the more free am I from all danger. Here se you that this godly man. Saint Agustine knoweth none other merits that may do him good, but the merits of Christ's death and passion. He counteth Christ's merits his merits, and saith that he is not without merits, so long as that Lord of mercies faileth not. In another place he also saith, all my hope, and assurance of my whole trust is in the precious blood of Christ, which was shed for us and for our salvation. In that is all my comfort, and reposing the whole affiance of my salvation. In that I desire to come unto thee (O heavenly father) not having mine own righteousness, but that righteousness, which cometh by thy son Jesus Christ our Lord. Item. Brethren, that we may be healed from sin, let us behold Christ crucified. For as they that did behold the brazen Serpent in the wyldernsse, did not die through the stinging of the serpentes: so likewise they y ^t do loke upon the death of Christ with faith, are healed from the bitings of sins. Here to agreeth the saying of saint Barnarde, what is of so mighty force & great strength to heal the wounds of the conscience, as the diligent remembrance of Christ's wounds? Again, when I am troubled and put in fear of my sins, than do I hide me in the bloody wounds of Jesus Christ. Loke y ^t you therefore likewise fly unto the merits of Christ's death and passion, and so shall neither sin, death, hell, desperation, law, or any other thing hurt you.

I believe that whatsoever Christ did in his humanity, he did it for me & for my salvation. And in thee, O Lord God, is my whole trust, let me never be confounded. But neighbor Philemon.

What is youre mind sir.

What if I be not of the number of those, whom God hath predestinat to be saved?

Fear you not. God without all doubt hath sealed you by his holy spirit unto everlasting life. Your name is written in the boke of life. You are a citizin of the new glorious and heavenly Jerusalem. Yow shall remain with God in glory after your departure forever & ever.

It sore repenteth me, y ^t I have at any time offended the lord my God.

This repentance is an evident testimony of your salvation, and that god hath predestinat and tofore appointed you unto everlasting life. For it is written, repent you of your former life, for the kingdom of God is at hand. Again: If the ungodly shall repent him of all his sins y ^t he hath done. &c. Doubtless he shall live and not die. As for all his sins that he did before, they shall not once be thought upon.

I have an earnest faith in the blood of Christ, that God the father will forgive me all my sins for Christ's sake.

You thus believing cannot perish, but this your faith is an undoubted assurance unto your conscience, that you are predestinate to be saved. For it is written, God hath so dearly loved the world, that he gave his only begotten son, that all that believe on him, should not pearishe, but • aue everlasting life. For God • ent not his son into the world • o condemn the world, but that • he world should be saved by him. He that believeth on him, is not • ondempned. He that believeth on • he son, hath everlasting life. Verily, verily I say unto you, he • hat heareth my word, and bele • eth on him that sent me, hath e • erlasting life, and shall not come • nto damnation, but is scaped • rom death unto life. This is the • athers will, that sent me, that of • l which he hath given me, I shall • ose nothing, but raise them up again at the last day. And this is y ^e will of him that sent me, that everyone which seeth the son and believeth on him, have everlasting life. And I will raise him up at y ^e last day. I am the resurrection & life, he y ^t believeth in me, though he be dead, yet shall he live & every one that liveth and believeth i • me, shall never die. To him (christ • give all the Prophets witness saith S. Peter, that through his name whosoever believeth in him shall receive remission of sins If thou knowledge w ^t thy mouth that Jesus is the Lord, and believe in thine heart that God raised him up from death, thou shall • be saved. For to believe with th • hert justifieth, and to knowledge with the mouthe, maketh a man safe. For the scripture saith: Whosoever believeth on him, shall not be confounded. Thus se you, that faith doth assure your conscience of y ^e favor of God & of everlasting life. Doubt you not therefore, but that you are counted in the number of God's elect and chosen people, and shall enherit the glorious kingdom of God:

I was baptized in the name of God y ^e father, • nd of god the son, & of god the • oly ghost.

This is also a sure •• kē of the favor of God toward • ou, and that you are predestinate • nto everlasting life, seeing that according to your profession, you do believe, and unto the uttermost of your power frame your life. For it is written, he that believeth & is baptized, shall be saved. And s. Peter said unto the Jews: Repent you of your sins, & be baptized everyone of you in y ^e name of Jesus Christ for the remission of sins, and ye shall receive the gift of the holy ghost▪ And Saint Paul saith: All ye that are baptized, have put on Christ. And you know, there is no damnation to them that are in Christ Jesus. For as when you wer baptized, ye forsook the devil, the world, and the flesh, withal their works, pōpes, and vanity, and gave yourself only unto the service of God, taking him for your Lord & master even so hath God likewise taken you to be his servant, loveth and favoreth you, and will defend you against all your enemies, and never forsake you, until he hath brought you unto everlasting life. By baptism is he your lord God, therefore will not he suffer you to pearishe. By baptism, is he your father, and you are born of him, & so become his son, therefore can he none otherwise, then love, tender and favor you, and give you the enheritaunce of his heavenly kingdom. By baptism are you made the brother of Christ, heir of God, and fellow heir w ^t Christ of everlasting glory, thē may you be certain to be of that noneber, that shall enherit eternal life. By baptism is the holy ghost given you, then are you the son of God and • an not pearysh. For it is written. They that are led with the spirit • f God, are the sons of God. Baptism is a continual sign of • he favor of God toward us, of • he free remission of sins, of our • econciliatiō unto God for Chri • tes sake, and that we be by adop • ion the sons of God, & heirs of • uerlasting glory.

In times • ast I have also many times re • eiued the mysteries of the Lord's • ody and blood in the temples of • he Christians, with the congre • ation of God, wherein I confess, I have found great comfort, and • erye much quietness unto my • eake and sinful conscience.

The often coming with a • eruent de syre unto the Lord's ta • le by true faith to feed upon the • isteries of the Lord's body and • loud: is a manifest argument, y ^t God hath chosen you to be his, hath written your name in y ^e bok • of life, and predestinate you vnt • everlasting glory. For in so doin • you have not only called unto re • membraunce the moste healthfu • death of our Lord and Savior Jesus Christ, and so been thank • full for it, but you have also show • ed yourself a lively member 〈◊〉 that holy body, whereof Christ i • the head. You have professed opē • lie in the face of the Christian con • gregation, that God the father i • your father, y ^t Christ is your Lor • and savior, that by the one onl • oblation of his blessed body on th • altare of the Cross, all your syn • nes are put away and forgive • and you made the enheritour 〈◊〉 everlasting glory. Whē you thu • came unto the Lord's Table, a • the fruits, benefits and merit • of Christ's passiō were given yo • namely, the favor of God, remi •• sion of sins, the holy ghost, quietness of conscience, new affects, victory over Satan, death and hell, and finally everlasting life, so that now ye are incorporated in Christ, & become a true & lively member of that mystical body, whereof he is the head, yea, you ar flesh of his flesh, and bone of his bones, as the Apostle saith.

Is not the cup of blessing, which we bless, partaking of the blood of Christ? Is not the bread, which we break, partaking of y ^e body of Christ? &c.

As I have had many times an earnest and fervent mind to come reuerentlye unto the Lord's table, and to be partaker of the holy mysteries of Chri • tes body and blood with the congregation: so likewise have I at all times been glad to repare vn • o those places, where the word of God hath been preached, and the doctrine y ^t hath there been taugh • I marked diligently, kept it in me • mory, and to the uttermost of m • power I labored to frame m • life according unto the same, tha • I might be no forgetful hear • but a diligent doer of those wor • kes, which I learned of the hol • scriptures to be acceptable vnt • the Lord my Lord, that I migh • serve him in holiness and righte • ousnes all the days of my life

As there is not a more euidē • testimony and a surer argument • that that man is in the state of e • uerlasting damnation, which • hath no mind to hear the word o • God, nor to train his life according unto the doctrine thereof: s • likewise is there not a more cer • taine sign, that any man is pre • destinate to be saved, then whē h • hath a mind to hear the word o • God, as our savior Christ testi • fieth, saying: He that is of god, heareth gods words, ye therefore hear thē not, because ye are not of God. Here se you, how Christ putteth a difference between them that are of God, and them that are of the devil. They that are the children of y ^e devil have no mind to hear the word of God. But they that are the sons of God, have a fervent delight and singular great pleasure to hear gods word, yea, & as the Prophet saith, to exercise them selves in it day and night. In another place our Sauioure Christ saith also. My sheep hear my voice and I know them, and they follow me, and I give unto them everlasting life, & they shall never perish, neither shall any mā pluck them out of my hand. In this sentence ye se, that they which hear the voice of their shepherd Christ, are the sheep of Christ, and that they shall never pearishe, but have everlasting life. Christ also said unto Pilate: Everyone that is of the truth, heareth my voice. You having a mind to hear the word of God & to hear the voice of Christ that hie shepherd: have shown yourself to be of y ^e truth. So being, you cannot perish, but obtain everlasting life. For Christ himself pronounceth them blessed which hear the word of God, and keepeth it, that is to say: believe it and study to frame their life according unto y ^e same.

Moreover I have ever had a desire (I thanke y ^e Lord my God for it) to pray unto the Lord my God, and to call on his holy name, although, I confess, not so fervently as I ought.

This thing also doth fully certify your conscience, y ^t you are of the mumber of God's elect, and to fore appointed unto everlasting salvation. For it is written. Whosoever doth cal on the name of the Lord, shall be safe. Again, he hath cried unto me, & I will graciously hear him, yea I am with him in trouble, and I will deliver him, & glorify him. With long life will I satisfy him, and show him my salvation.

God be thanked, I am now well quieted in my conscience, and fear Satan nothing at all. I think myself at this present so strong and so thoroughly enarmed against the devil and all his wicked army: that I am nothing afraid to enter battaill with him, but am fully persuaded that by the help and power of my grand captain Jesus Christ, I shall over throw him. One doubt remaineth & that once dispatched, I trust I shall be in some redines for y ^e Lord my God, whensoever he sendeth for • e, & calleth me out of this wretched world.

What is that?

I have heard many times at the mouth of diverse men, which have a good opinion of thē selves of their own wit, doctrine & learning, that no man in this world is certain of his salvation, niether can any man say with a safe conscience and undoubted faith, I am of the mumber of God's elect, I am a vessel of mercy, I shall be saved. My name is registered in the boke of life. &c. but all men even y ^e most godly and faithful, must doubt of their salvation, of the remission of their sins, of the favor of God toward them, and of everlasting life.

This is the doctrine of y ^e Papists both wicked and damnable. The Papists in teaching this doctrine doth not only trouble, disquiet, make afraid, wound▪ kill, and slay the consciences of the simple people, and of such as credit their devilish doctrine: but as much as in them lieth, they make God a liar, his holy word false, and our faith frustrate, void and vain. Take away the certainty of salvation from any man: and to what point serveth the merciful promise of God, and the faith which apprehendeth and layeth hand on the most loving promises of God? This doctrine openeth a very path unto hell, and bringeth unto desperation.

Yet y ^e Papists allege the Scripture for them.

I think that: for so is their accustomed property. They allege many times y ^e scriptures of God to defend and to stablish their errors and heresies, & • o blear the simple people's eyes, which are not able to discern A. frō B. nor to judge between truth and falsehood, but are easily led that way, whereunto the subtle and wily papist persuadeth. If I had leisure to declare unto you, what Iuglīg y ^e ungodly Papists have used and yet do use in writing & wrestting, incorrupting and abusing that holy word of God, ye would not a little marvel at the matter: But I would gladly hear, what the papists can allege ou • of the word of God for the confirmation of their wicked opinion in this behalf.

The sentence whereunto they stick and cleue as unto an invincible bulwark is this: A mā knoweth not whether he be worthy love or hatred, bu • althinges are kept vncerten unto the time to come.

The kingdom of the Papists is not without a cause called the kingdom o • lies, and the Papists them selves may rightwel be resembled to the beast which rose out of the sea, unto whom was given a mouthe to speak great things and blasphemies, yea to speak blasphemy against god, to blaspheme his name and his tabernacle, and thē that dwell in heaven. &c. But as concerning the text which they allege (although the learned in the Hebrew tongue know right well how greatly this text after the common Latin translation differeth from the truth of the Hebrew) it is abused of them, and wrasted contrary to the mind both of the author and of the translator as the words that immediately follow, do manifestly declare. When Solomon saith, a man knoweth not whether he be worthy love or hatred, he speaketh not of the knowledge and judgment of the conscience toward God, for who knoweth not, that he is worthy hatred which sinneth against the Lord his god, contrariwise, that he pleareth god, & god loveth him, which doth that thing, that is pleasant in his godly sight, but he speaketh of the outward and carnal judgment and knowlede which men have of them selves, of their own strengths, wisdom or free will concerning things which chance to them outwardly. As though he should say. If a man should only behold and consider the outward face of things, and judge the favor or the disfauour of God toward any man of the things that outwardly chance unto any mā, he were not able to affirm and to parswade his conscience, whether God loveth him or not. For God indifferently without any respect had to ether of the parties, giveth as abundantly to the ungodly, as to the godly, to the unfaithful, as to the faithful, to the saints as unto the wicked his temporal and outward gifts, as beauty, strength, riches, health of body, reason, wisdom, eloquence, honor, nobility, wealth, glory. &c. yea many times the enemies of God have more plenteously given unto them of God the riches and pleasures of this life, then the friends of God. Therefore if a natural man not being regenerate nor borne a new of the spirit of God, considreth the outward face of things, and judgeth of them y ^e favor or disfauour of God, verily so knoweth he not, who is worthy God's love or hatred, so is he not certain whom God loveth, or whom he hateth. This is thaforsaid text of Solomon (as it is translated) to be understand. And that this is the meaning of the author, y ^e words that follow do manifestly declare. It happeneth, saith he, unto one as unto another: it goeth with the righteous as with ungodly, with the good & clean as with the unclean: with him that offereth, as with him that offereth not, like as it goeth with th • virtuous, so goeth it also with th • sinner. As it happeneth unto the pe • iured, so happeneth it also unto him that is afraid to be forsworn. Among all things that come to pass under the Sun, this is a misery, that it happeneth unto all alike. Of these words it evidently appeareth, that Solomon speaketh of the knowledge which a natural man hath by the outward gifts of god, whereof, because they be indifferently given as well to y ^e good as to the bad, he is not able to judge, whō God loveth, & whō he hateth. Now where as the Papists wrest this text unto y ^e knowledge or judgment of the conscience, which cometh of the spirit of God and of his holy word, and would that Christian men in their conscience should dout whether God love thē or not, whether they be in the favor of God or not, whether their sins be forgiven thē or not whether they shall be saved or notthei teache a deuelishe error, and lead y ^e receivers of their doctrine, the right way to hell fire. For he y ^t douteth of the merciful good will & favorable grace of God toward him, & believeth not that God for Christ's sake is loving unto him & forgiveth him all his sins, verily he is no true Christian, but dying in this his doubtfulness and unbelief he shall surely be dampened according to this saying: he that doth not believe on the son, shall not se life, but the wrath of God a bideth on him. This erroneous doctrine of the Papists maketh God false of his promise, quencheth faith, blotteth out hope, destroyeth love, disquieteth the conscience, filleth y ^e heart with whole seas of vnreastfull and wicked imaginations, and so driveth the doubtful parson unto desperation and finally unto damnation. O murderers. O soul s • ears. If no man can be certain in his conscience, whether he be in the favor of god or no, whether god for Christ's sake will forgive him his sins or not, and give him everlasting life, to what point serve all the promises of God's tender mercies made to all faithful penitent sinners in Christ's blood? unto what end doth faith serve? If faith certifieth not our conscience of God's good will toward us, and so bringeth peace and quietness unto it: what is then the office of faith? If a man, whose credit is approved, promiseth us any thing, we surely loke for it, & nothing doubt of the performance thereof, & shall we doubt of the accomplishment of the promises of God, which is faithful in all his words, which cannot lie, which is not only true but also the self truth? Let all men be liars, and let God abide true. God hath promised, that at whatsoever hour we tourne unto him, he will forgive us all our sins, & never remember them more, but so freely favor us, and so tenderly love us, as though we had never offended him. This is the promise of him, which can nether deceive nor be deceived, and shall we doubt of the performance thereof? Shall we doubt, whether y ^e Lord our God will be as good as his word? whether our sins be forgiven and we received again into favor or not? God hath promised, that in Christ all nations of y ^e earth shall be blessed. And shall we, which loke for our whole salvation in the blood of Christ, doubt whether we shall be blessed in Christ, y ^t is to say, favored of god the father for Christ's sake or not? Christ our Lord & savior, calleth all that labor and be loden unto him, and promiseth y ^t he will ease, remedy, comfort and help them. And shall we doubt of this his promise? What other thing is it to doubt of the promises of god▪ then to doubt whether God be true or no, just & faithful or no, y ^e same in his deed that he is in his word or no? O the to much unfaithfulness of the wicked Papists. The scripture saith, he that believeth on the sonne of god, hath everlasting life. The faithful Christians believe on Christ the son of God, embrase him with strong faith as their alone savior, redeemer, atonement maker, intercessor, mediator & advocate, and shall they doubt of y ^e • nheritaunce of everlasting life? Ether they that do believe & so continue unto thend, have everlasting life at their departure out of this life, or else God is not true of his promise. But God is faithful in all his words, therefore do the faithful Christians receive according to gods promises & their faith. If all things be possible to him y ^• believeth, if all things chance to a faithful man according to his faith, w ^t what whorish & shameless forheds dare the proud and ungodly Papists teache us to doubt of the grace and favor of God, of the • emission of sins, and of the enheritaunce of everlasting life? Where doutfulnes is, there is no • rue faith but rather misbelief, • to such a doubting faith, yea ra • her no faith, nothing is promised, but the fierce wrath and vengeance of God and everlasting • damnation. Se to what poyn • the wicked Papists bring they • whelps with their deuelysh doc • trin. Saint James saith: If any man lack wisdom, let him ask i • of him, that giveth it: evē God. & But let him ask in faith and wa • uer not. For he that doubteth, i • like a wave of y ^e sea, which is to • of the winds, and carried wit • violence. Nether let y ^e man think • that he shall receive any thing o • the Lord. A wavering mind • man is unstable in all his ways Are not they that profess Christ much bound to the papists, whic • teach their scholars to doubt of th • mercy of God, & not to be through • lie persuaded in their conscience • that God loveth them, pardonet • them for Christ's sake, & maket • them enheritours of everlasting glory? Is this any other thing then to say, despair, die, be dampened? O devils incarnate. God lighten the eyes of the simple, that thei may once see the juggling castes of these wily wicked Papists, and come unto the unfeigned truth of gods word, which is able to save their souls, which also is the mighty power of God to save everyone that believeth.

Amen.

Al the godly evē from the beginning have believed the promises of God, and nothing doubted of them, whether they concerned temporal or spiritual things, and according to their faith, so recey • ed they. Yea when God seamed most to be angry with them & vt • erly to cast them from his favor: • uen then did they nothing doubt • f his merciful goodness, but w ^t • rong faith cleaveth to the promi • es of God, as a certain mā saith: Though he kill me, yet will I put my trust in him. The Psalmograph also saith: Though an host of men were laid against me, yet shall not my heart be afraid. And though there rose up war against me, yet will I put my trust in him. If ether Abrahā, Isaac, Jacob, or any other saints of the old testament had doubted of the promises which God made unto them, so had they never found favor at y ^e majesty of god, nor obtained those things, which God had promised them. For without faith it is impossible to please God. He y ^t doubteth of the promises of God, shall obtain no good thing at the hand of God. To what end ar we so often in the holy scripture exhorted to believe God and his promises, if it were lawful for us to doub • of them? If to believe and to doub • be one thing, why is everlasting salvation promised to the one, and eternal damnation to the other? Whosoever therefore will be saved, let him cast away all unbelief and doubtfulness, and with tothe and • ail (as they use to say) clean to y ^e promises of God, nothing doubting, but according as God hath promised, so shall it chance unto him. If we do repent and believe his word, God hath promised us for Christ's sake to favor us, to forgive us all our sins, and to bring us unto everlasting life, let us not therefore doubt of this his promise, but with strong and unshaken faith believe it, and look for boldly that is promised, so we may be sure to have the grace and • auour of God, to have remission and forgiveness of our sins, • nd finally to have everlasting • ife. Let us therefore approach with • oldnes, and not with doubting • nd wavering, unto the throne of God's Majesty, as thapostle warneth that we may obtain mercy and find grace to help in y ^e time of need.

If a man after the Papists should doubt of the grace and favor of God toward him, with what conscience could he be bold to say the Lord's prayer, & to desire the forgiveness of his trespasses? Or how could he say with a true faith, I believe the forgiveness of sins and everlasting life? To believe, is it to doubt of the promises of God? or rather to be thoroughly persuaded of the promises of God, that as God hath promised, so shall it undoubtedly chance unto us.

When a man believeth the gospel he is certain of y ^e remission of his sins, he is certain of the favor and good will o • God, and he is certain also of everlasting life. And he that lettet • go this faith, and falleth to doub • ting, he shall never enjoy thaforesaid benefits, but be cast into everlasting dampnatiō.

This considered the holy Apostle rightwel, when he without any doubting being thoroughly persuaded and assured of God's good will toward him, (set forth in his holy promises,) said on this manner, I know & am sure, that he (in whom I have put my trust) is hable to keep that, which I have committed to his keeping against that day. Again, I have fought a good fight, I have fulfilled my course. I have kept the faith. From hēceforthe there is laid up for me a • rowne of righteousness, which y ^e Lord (that is a righteous judge) • hall give at that day, not to me only, but unto all them also y ^e love • is coming.

When that David said these words: I be • eve verily to see the pleasures of the Lord in the land of the living▪ doubted he of the enheritaunce of the heavenly kingdom, or was he rather thorowlye persuaded by strong faith in the promises of god, y ^e he should without all doubt reign with God in glory? If the godly Apostle S. Paul had not been sure of the favor of God, and of a better life after this, would • he have wished to be delivered from this world, and to be with Christ? With what coūtenaunc • durst the blessed martir S. Stephen have commended his spirit • unto Christ, if he had not ben • persuaded of gods favor towar • him, and of the joyful enheritanc • of the everlasting kingdom? An • so likewise of all the other saints The spirit of God certifieth our spirit, saith the Apostle, that w • are the sons of God. If we be sons, then are we also heirs. I mean of God & fellow heirs with Christ. Hereto agreeth the saying of S. John. Dearely beloved, now are we the sons of God, and yet it doth not appear, what we shall be. But we know, that when it shall appear, we shall be like him. For we shall see him as he is. Again: We know, that we are translated and carried from death unto life.

Here you se that the holy scriptures teache us to be certain of our salvation through faith in Christ's blood, and not to be doutfull of it, as the Papists trifle. Away therefore without all doutfulnes, and lay hand by strong faith on the promises of God, looking w ^t assured hope for all those heavenly and blessed things, that God hath promised us in his holy word. So may we be sure to receive according to our faith.

Without wavering or doubting I faithfully believe and am assuredly persuaded, that God y ^e father is a merciful father unto me, that he hath forgiven me all my sins, received me into his favor and made me heir of his everlasting glory. And all this hath he done unto me not for my merits & deserts (which are utterly none) but for Christ's sake, in whom I believe, whom also I confess to be my alone savior & redeamer.

Neighbor Epaphroditus, you thus believing cannot pearishe. Therefore be on good comfort, quiet your conscience, and sattle your mind. For it is written. He that believeth on y ^e son of God hath everlasting life.

Brother Philemon I thank you and my other neighbors here for the great comfort, which I have received by this your godly communication. I fele myself now in much better case, then I was, when you came first unto me. I fele much quietness and ease in my conscience. The Lord hath driven away mine enemies, and given me rest in my mind. If I had not had your company, God knoweth to what point my ghostly enemy the devil would have brought me. But I praise God for you. For by your godly and christē talk. God hath wrought in me a good and glad will to die. I have in my heart bidden the world and all worldly things adue. My mind is all together fixed, on the lord my God, and on the joys which he hath prepared in his glorious kingdom for all them that love him, I fele such inward joy in my heart, and such a fervent desire to see y ^e Lord my God face to face, y ^t the pains, which I now suffer on my body, although they be very grievous in deed, seme little or nothing to disquiet me. For I am fully persuaded, that the afflictions of this life, are not worthy of the glory which shall be shown upon us: Again, that though the outward man perish, yet thinward man is renewed day by day, and that this our tribulation which is short & light prepareth an exceeding, and an everlasting weight of glory unto us, while we loke not on the things which are seen, but on y ^e things which are not seen. For the things which are seen, are temporal, but things, which are not seen, are eternal.

God keep you in this mind, even unto the end.

Amē.

Confirme & make that perfect (o lord) which y ^• hast begun to work in me unto the glory of thy blessed name, and unto the salvation of my soul.

Amē.

Neighbors I pray you tourne me that I may lie on my right side.

The Lord our God grant, that ye may sit in his kingdom on the right hand of his glory.

Yea & that shortly:

So be it.

Sir howe do you now?

Well, God be thanked, but I trust to do better even anon.

Lacke you anything sir?

My pain approacheth nearer unto my heart, whereby I perceive the end of my life, not to be far of: I beseech you pray for me, that I may continue faithful, constant and steadfast in the faith of the Lord my God, even unto the very end of my life.

We will do it gladly. Neighbors let us knele down and pray.

Lord, we moste humbly beseech thee hear our prayer.

And let our cry come unto thee.

O lord Jesus Christ thou only son of the heavenly father, our alone redeemer and omnisufficiciēt savior, we moste humbly beseech thee, deliver this sick and weak parson now being in great pains and at the point to depart out of this world from all vgsome and terrible assaults and temptations of the devil, sin and hell. Deliver him (O Lord) as thou deliueredst Noah frō the raging waves of the sea. Lot from the destruction of Sodom. Abraham from the fear of the Chaldees. The children of Israel from the tyranny of Pharaoh. David from the hand of Goliath, The three men from the violence of the firy furnace in Babylon. Daniel from the mouth of the Lions. Jonah from the belly of the whalefishe, & Peter from the prison of Herod: even so, O gracious Lord God, deliver the soul of this person, both now and whensoever he shall depart hence from all pearill & danger. Opē unto him at y ^e hour of death the door of Paradise, the gates of heaven, & the entry of everlasting life. O Lord Jesus Christ forgive him all his sins, and lead him with joy into the kingdom of thy heavenly father evē unto the bosom of Abrahā, and appoint him unto everlasting rest, that he may rejoice with thee, and with all the elect childrē of God in everlasting life.

Amen.

Neighboures I thank you. Now will I also pray unto the Lord my god, while I may speak, and I trust, he will for Christ's sake graciously hear me.

Doubt you not neighbor, God hath so promised.

Lord hearken unto my prayer, and give ear to my most humble requests, O moste merciful God, O father of all mercies, the father of our Lord and savior Jesus Christ, be merciful to me a sinner. Have pity on me, and quickly help me poor wretch, for the moste bitter passion and moste precious death of Jesus Christ, thy only begotten son, and our alone redeemer and Sauioure.

Enter not into judgment with thy servant, O Lord. Handle me not according to my deserts and merits, neither reward me after mine iniquities, but for thine infinite and immeasurable bounty, and exceading gret merci, receive me and take me into thy favor, I miserable & weak creature, am in thy hand. I am thy bond servant and thy depter. O most gentle God, o most favorable father, forsake me not, cast me not away pore wretch that I am. For I am thine withal that ever I cā make. No man is able to strength̄ me, no man is able to deliver me, no man is able to help me, but thou alone. Thou art the true helper in aduersite. Thou art y ^e most sure & present comfort in all necessity. Thou alone art our helper, our bulwark, our fortres & our most mighty & strongly defensed tour. Thou o god, art our refuge. Thou art our strength. Thou art our helper in all our tribulations. In the (O Lord) do I trust, let me not be cōfounded. Let me never be put to shame, let me not be deceived of my hope, but preserve me for thy righteousness sake. Bow down thine ear unto me, make haste to deliver me. Be my defēder O god & my strong hold, y ^t thou mayest save me, For y ^u art my strength, and my refuge. Yea thou art my God, and my destinies are in thy hands. Lighten thy countenance upon thy servant, and save me for thy mercies sake, O Lord. And foras • much (O sweet father) as it is thy godly pleasure to call me now frō this miserable life and wretched world, I most entirely beseech the • so to defend me in this agony o • death, that neither Satan nor his ministers preuaill against me, but that I continue faithful and constant unto the end, in the confessiō of thy holy name, looking for full remission of all my sins in the precious blood of thy well-beloved son and my only savior Jesus Christ, and that I departing in this faith and perfect trust, may be placed among thy blessed saints and heavenly spirits, and so forever and ever remain with y ^e in glory. Grant this, O moste merciful father, for thy dear sons sake. Jesus Christ our alone mediator and advocate.

Amē.

Me think good neighbors I begin to wax very could and numme in my limbs.

Syr discomfort not yourself. Be content with the good working of God. This cold is a present tokē, that the death of your body is not far of.

My flesh is consumed and wasted away.

That is y ^e end of all flesh. Earth thou art, saith God, and unto earth shalt y ^u return.

My feling is gone, and my tasting decayeth. All my senses grow out of course.

To that end wer they given you, that you should lose them again. With the body, all bodily things decay.

Brother Epaphroditus, let y ^e care of the body & of bodily things pass. You do believe the resurrection of the body?

I believe that my redeemer liveth, and that I shall rise out of the earth in the latter day, and that I shall be clo • hed, again with this skin, and see God my savior in my flesh. Yea I my sef shall behold him, not w ^t other eyes, but with these same eyes. This hope is steadfastly set in my heart.

Beleue this earnestly, and it shall not grieve you to depart frō your body. For where as it is now mortal, incorruptible, sick, weak, vile, & loathsome, it shall at y ^e general resurrection, be immortal, incorruptible, whole, strong, precious, and in all points like to the glorious body of our Lord, & savior Christ Jesus. Hear wha • the Apostle saith: our conuersati • on is in heaven, from whence we loke for a savior, even the Lord Jesus Christ, which shall chaung • our vile body, that he may mak • it like unto his glorious body, according to the working, whereby he is able also to subdue all things unto him self. Agayne: We know that if our earthy mansion of this dwellinge were destroyed, we have a building of God, an habitation not made with hands, but everlasting in heaven. For therefore sighe we, desiring to be clothed with our mansion, which is from heaven, so yet, if that we be found clothed and not naked. For we that are in this tabernacle, sighe, and are grieved because we would not be unclothed but would be clothed upon, that immortality might be swallowed up of life. He that hath ordained us for this thing, is God, which very same, hath given unto us the earnest of the spirit. Therefore we are always of good cheare and know, that as longe as we are at home in the body, we are ab • ent from God. For we walk in • ayth, not after outward apperaunce. Nevertheless we are of • ood comfort, and had rather to be absent from the body, and to be present with God

This is comfortable doctrine. I can be content with all my heart to make such a change, whensoever the Lord's good pleasure shall be. But I pray you rehearse some wholesome sayings out of the holy scriptures concerning the resurrection of the body for strēgthning of my faith, and for the comfort and quietness of my conscience.

In the prophet Isaiah we read on this manner: Thy dead men shall live, even w ^t my body shall they rise again. Awake and sing ye that dwell in dust. For thy dew is even as the dew of herbs, and the earth shall cast out them, that be under her. Again, your bones shall floryshe like an herb. The Prophet Ezekiel, hath these words: The hand of the lord came unto me and carried me out in the spirit of y ^e Lord & let me down in a plain field, that lay full of bones, and he led me round about by them, and behold the bones that lay upon the field, were very many, and marvelous dry also. Then said he unto me. Thou son of mā, thinkest thou these bones may live again? I answered: O Lord God thou knowest. And he said unto me: prophecy thou upon these bones, and speak unto them. Ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones: Behold, I will put breth unto you, that ye may live, I will give you sinowes & make flesh grow upon you, & cover you over with skin: and so give you breath, that ye may live, & know that I am the Lord. So I Prophecied as he had commanded me. And as I was prophesying, there came a noise, and a great motion, so that the bones ran everyone to another. Now when I had looked, behold, they had sinnowes, & flesh grew upon them, and above they were covered with skin, but there was no breath in thē. Then said he unto me. Thou son of man, prophecy thou toward the wind: prophecy & speak unto the wind. Thus saith the Lord God: Come (O thou air) from the four winds, & blow upon these slain that they may be restored to life. So I prophesied, as he had commanded me: then came the breath into them, and they received life, and stood up vpō their fete a marvelous great number. Again: Thus saith the Lord god: behold, I will open your graves (O my people) and take you out of youre sepulchers. The words of the Prophet Daniel are these: Many of them that sleep in the dust of the earth, shall awake, some to everlasting life, some to perpetual shame and reproof. God saith by Esdras: those that be dead will I raise up again from their places, and bring them out of their graves. Moreover Christ said to the Sadducees, which denied the resurrection of the body: As touching the resurrectiō of the dead, have ye not red, what is said unto you of God, which saith: I am Abraham's God, & Isaac's God, & Jacob's God. God is not the God of the dead, but of the living. Also in another place: The hour shall come, in the which all that are in the graves, shall hear the voice of the Son of God, and shall come forth, they that have done good, unto the resurrection of life, and they that have done evil unto the resurrection of damnation. Martha said unto Christ of her brother Lazarus, when he was dead: I know y ^t my brother shall rise again at the latter day. The holy Apostit s. Paul is plenteous in the doctrine of the resurrection of the dead. I will rehearse one or two of his sentences, & bid the other farewell. The trompe, saith he, shall blow, and the dead shall rise incorruptible, and we shall be changed. For this corruptible must put on incorruption, & this mortal must put on immortality. Again the Lord Jesus shall change our vile bodies, that they may be fashioned like unto his glorious body. Also in another place: I would not brethren have you ignorant concerning them, which are fallen aslepe, that ye sorrow not as other do, which have no hope. For if we believe, y ^t Jesus Christ died & rose again, even so they also, which sleep by Jesus, will God bring again with him. Divers examples of the resurrection of our bodies have we both in the old and new testament. Helias the Prophet raised up from death unto life the son of y ^e widow of Sarepta. The like thing read we of Heliseus the Prophet. Christ raised frō death the daughter of a certain ruler, the son of a certain widow, and Lazarus w ^t many other. Christ rose again, and the bodies of many saints which slept, arose also, and came out of their graves after their resurrection and came into Jerusalem and appeared unto many. Peter raised up Tabitha from death. S. Paul restored unto life a certain young man named Eutichus. Al these are evident examples of our resurrection. Therefore good brother Epaphroditus, fear not to give over this your body and freely to commend it unto the earth. At the great day of the general resurrection, you shall receive it in a far better case, then ever you had it in this world.

I leave this my vile body willingly, yea and that with this hope, that at the last day, I shall take it again immortal and incorruptible. I believe the resurrection of the flesh. I wish to be losoned frō this body, and to be with Christ.

You doubt nothing of the blessed state of y ^e godly departed, and of the immortality of the soul?

I believe everlasting life.

You are not of the opinion of the Papists, which say that y ^e souls of the faithful go not strait unto heaven, but unto purgatory, there to be boiled in the fyry furnace of the B. of Rome, til they have made satisfaction for their sins, either by them selves in suffringe, say they, the most bitter pains of purgatory, or else by their friends in this world thorough Masses, Pardons, Pilgrimages. &c.

I believe that there is none other purgatory for my soul health, but only the precious blood of my Lord and Savior Christ Jesus.

And I believe y ^t Christ through his innocence of life, and the most grievous pains, that he suffered on the cross, hath aboundauntly satisfied for all my sins, & hath unto the uttermost paid all the det that I ought unto god the father, so that now through faith in the blood of Christ, I walk with a clear conscience before God, forasmuch as there is no damnation to them that are in Christ Jesus, and that they also are blessed, whose sins are remitted, whose iniquities are covered, and unto whose charge God layeth no wickedness.

Ye agre not w ^t such in opinion, as affirm, y ^t the souls of both the faithful and unfaithful sleep until the day of judgment, and then shall awake out of sleep, so that then the faithful shall go unto everlasting glory, & the unfaithful unto eternal dāpnation?

I believe that the soul sleepeth no more, then this my bed stead waketh and talketh with us. I am fully persuaded, y ^t so sone as the souls of the faithful are departed from the bodies, wherein they were as in a prison enclosed, they are straightwaies placed in the glorious kingdom of God. And contrariwyse the souls of y ^e unfaithful, go straight unto the devil, even unto hell fire, unto that lake that burneth with fire, and brimstone, where weeping & gnashing of teeth is, where the worm that gnaweth their conscience, never dieth, and the moste grievous fire, wherewith they are without ceasing intollerably tormented, is never quenched. Is it not thus neighbor Philemon?

Yes verily sir. For so ar we taught in the holy scriptures, as the history of the ritche glotton, and of pore Lazarus, with diverse other, do manifestly declare.

I faithfully believe, that immediately after my departure out of this world, I shall have a place in the kingdom of God, and se the glorious majesty of god face to face. And I pray you good neighbor Philemon, rehearse unto me some comfortable places out of the holy scripture concerning y ^e joyful and blessed state of the faithful souls after this life, that I may be confirmed in my faith, and be the more willing to depart.

I will do it gladly. Balaam said: I pray god that my soul may die the death of the righteous, and that my last end may be like unto theirs. The Psalmograph saith: O howe amiable are thy dwellings, thou lord of hosts? My soul hath a desire and lōging to enter into the courts of y ^e lord: my heart & my flesh rejoice in the living God. Blessed are they that dwell in thy house, they will be always praising thee. One day in thy courts, is better then a thousand. I had rather be a dorekeper in the house of my God, then to dwell in the tents of the ungodly. The Prophet Isaiah saith: The redeemed of the lord shall turn again and come with joy unto Zion, there to endure forever, that mirth & gladness might be with thē, that sorrow & woe might fly from them. My people, saith God, shall dwell in pleasant peace, & in safe holds, and shall have continual rest without disturbance. They shall nether hunger nor thurst, heat, nor Sun shall not hurt them. For he that favoreth them, shall lead them and give them drink of the spring wels. They shall eat, drink, be merry and rejoice for very quietness of heart. Yea their gladness and their joy shall continue forever and ever. Daniel saith: The wise (such as have taught other) shall glister as the shining of heaven, and those that have instruct the multitude unto godliness, shall be as the stars, world without end. Esdras saith: Be ready to the reward of the kingdom, for the everlasting light shall shine upon you for evermore. Fle the shadow of this world, receive the joyfulness of your glory. O receive the gift that is given you, & be glad, giving thanks unto him that hath called you to the heavenly kingdom. The author of the boke of wisdom saith. The souls of the righteous are in the hand of God, & the pain of death shall not touch them: In the sight of the unwise they appear to die, and their end is taken for very destruction: the way of the righteous is judged to be utter destruction, but they are in reast. And though they suffer pain before men, yet is their hope full of immortality. They are punished but in few things, nevertheless in many things shall they be well rewarded. For god proveth them, and findeth them mete for himself: yea as the gold in the furnace doth he try them, and receiveth them as a brent offering, and whē the time cometh, they shall be looked upon. The rightous shall shine as the sparckes, that run through the rede bush. They shall judge the nations, and have dominion over the people, & their Lord shall reign forever. Again: The faithful are counted among the children of God, and their portion is among the saints. The righteous shall live for evermore: their reward also is w ^t the lord, & their remembrance with the highest. Therefore shall they receive a glorious kingdom, and a beautiful crown of the Lord's hand. The holy father Toby, prayed on this manner to God: O Lord, dele with me according to thy will, and command my spirit to be received in peace. For more expedient were it for me, to die thē to live. The preacher saith. The day of death is better then the day of birth. For precious and right dear in the sight of the Lord, is the death of his saints. Our savior Christ saith: The righteous shall shine as the sun in the kingdom of their father. They shall have the enheritaunce of everlasting life. Thei shall have a kingdom, which was prepared for them from the beginning of the world. Thei shall be as the angels of God. They shall be in the bosom of Abrahā. Thei shall have such joy, as no mā shall be able to pluck it from thē. They shall eat and drink in the kingdom of God the father. They shall be where Christ is, and see his glory. The holy Apostle S. Paul saith. The eye hath not seen, and the ear hath not heard, neither have entered into the heart of mā, the things which God hath prepared for them that love him. He • saith also, that if our earthy mansion of this dwelling wer destroy • ed (he meaneth the body) we have a building of God, an habitation not made with hands, but everlasting in heaven. We shall be with Christ. We shall be with the Lord forever. We shall be vessels unto honor. We shall have the crown of righteousness. We shall come to the city of the living God, the celestial Jerusalem, and to an innumerable sight of Angels, and to the Congregation of the first borne sons which are written in heaven; and to God the judge of all, and to the spirits of just & perfect men, and to Jesus the mediator of the new testament.

We shall receive the crown of life, saith S. James, which the Lord hath promised to thē y ^t love him. Whē Christ y ^e chief shepherd shall appear (saith S. Peter) ye shall receive, an incorruptible crown of glory. We are now the Sons of God (saith saint John,) and it hath not yet appeared, what we shall be. We know that if it once appear, we shall be like unto him, for we shall se him as he is. In the Revelation of S. John, we find these Sentences, concerning the blessed state of the faithful after this life. To him that overcometh I will give to eat of the tree of life, which is in the mids of the Paradise of God. Be faithful unto the death, and I shall give thee the crown of life. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out. &c. To him that overcometh will I grant to sit with me in my seat. The .xxiiii. Elders that sat upon the seats, were clothed in white raiment, & had on their heads, crowns of gold. They are in the presence of the seat of God, & serve him day and night in his Temple, and he that sitteth on the seat, will dwell among them. They shall hunger no m • re, nether thirst, nether shall y ^e son light on them, neither any heat. For the Lamb, which is in the mids of the seat, shall feed thē, and shall lede thē unto fountains of living water, & God shall wine away all tears from their eyes. They follow the Lamb whither soever he goeth. They are without spot before the throne of God. I heard a voice from heaven, saying unto me: Wryght. Blessed are the dead which die in the Lord. Even so saith the spirit, that they reast from their labors, but their works follow them. Blessed are they, which are called unto the supper of the Lambes marriage. I saw a new heaven and a new earth. For the first heaven, and the first earth were banished away▪ and there was no more sea. And I Ihō saw the holy City, new Jerusalem come down from God out of heaven, prepared as a bride garnished for her husband. And I heard a great voice out of heaven, saying: Behold the tabernacle of God is with men, and he will dwell with them. And they shall be his people, and God him self shall be with them, and be their God. And God shall wipe away all tears from their eyes. And there shall be no more death, neither sorrow, •• there •• ying, neither shall there be anymore pain, for thold things are gone. And he that sat upon y ^e seat, said▪ Behold, I make all things now▪ And he said unto me: write, for these words are faith full and true. And the Angel carried 〈◊〉 way in the spirit, • o a great 〈◊〉 hie mountain, and he •• e wed •• e the great City holy • Hierusa ••• descendinge out of heaven 〈◊〉 God, having y ^• brightness of God. And her shining wa • like unto 〈◊〉 stone most precious, evē like a Jasper, clear as Crystal, & had walls great & hie, & had xii. gates, & at the gates .xii. angels, and names written, which are the names of the .xii. Tribes of Israel. On the • ast side .iii. gates, and on y ^e north side .iii. gates, and towards the south .iii. gates, & from the weast iii. gates, and the wall of the City had .xii. foundations, & in thē the xii. names of the Lābes .xii. Apostles & he that talked with me, had a go • den rede to measure the city withal & the gates thereof, and the wall thereof. And y ^e city was built iiii▪ square, and the length was as large as the breadth, & he measured the city with the (golden) rede .xii M. furlonges, & the length, and y ^e breadth, & the height of it, were equal. And he measured the wall thereof, an. C. xliiii. the measure y ^t the angel had, was after the measure that mā useth. And the building of the wall of it, was of Jasper: And the city was pure gold, like unto clear glass, & the foundations of the wall of the city wer garnished with all manner of precious stones▪ The first foundation was a Jasper, the seconde a Sapphire, the third a Calcedony, y ^e .iiii. an Emerald, the .v. a Sardonix, the .vi. a Sardius, the .vii. a Chrisolite, the .viii. a Berall, the .ix. a Topas, the .x. a Crusoprases, the xi a Iacint, the .xii. an Amathist. The .xii. gates, were .xii. pearls, every gate was of one pearl, and the streate of the City was pure gold, as through shining glass.. And I saw no temple therein. For the Lord God almighty, and the Lamb, are the temple of it. And the city hath no need of the sun nether of the moon to lighten it. For y ^e brightness of God did light 〈◊〉 , and the Lamb was the light of it. And the people which are sa • ed, shall walk in the light of it. And the kings of the earth shall bring their glory (and honor) unto it. And y ^e gates of it, are not shut by day. For there shall be no night there. And there shall enter into it, none unclean thing, neither whatsoever worketh abomination or maketh lies, but they only, which are written in the Lambes book of life.

And he shown me a pure river of water of life, clear as Crystal, proceading out of the seat of God, and of the Lamb. In the mids of the streat of it, and of ether side of the river, was there wood of life, which bare .xii. manner of fruits, and gave fruit every month, and the leaves of the wood, served to heal the people withal. And there shall be no more curse, but the seat of God and the Lamb shall be i • it, and his servants shall seru • him. And they shall se his face, and his name shall be in their foreheds▪ And there shall be no night there •• and they need no candle • neythe • light of the Sun: for the Lord • God giveth them light, and they shall reign for evermore. And he said unto me, these things are faithful and true.

God be praised for that true joy and singular comfort, which the faithful find in his holy word. It is not without a cause said of the holy Apostle: The eye hath not sense, and the ear hath not heard; neither have entered into the heart of man • the things, which God hath prepared for them that love him. My heart is now so enflamed with y ^e desire of those heavenly and blessed treasures, which you have named to me out of the infallible & true word of God, y ^t I most entirely wish to be losoned frō this life, & to enjoy these joyful pleasures. Oh, who would not be glad to change lead for silver, copper for gold, transitory, mortal and corruptible things for certain, immortal & incorruptible things, earth for heaven, sin for godliness, darkness for light, fear for security, travel for quietness, sickness for health death for life, the company of men, for y ^e company of the most hie God, his heavenly Angels and blessed spirits, the vile pleasures of this world, for the inestimable joys of the glorious kingdom of God. Oh, like as the heart desireth the waterbrokes, so longeth my soul after the, O God. My soul is a thurst for God, yea even for the living God. Oh, when shall I come to appere before y ^e presence of my God, O God, thou art my god, early will I seek thee. My soul thursteth for thee, my flesh also longeth after thee, in a barren and dry land, where no water is. Thus have I looked for thee in thy holy place, y ^t I might behold thy power and glory. For thy loving kindness is better then life it self: my lips shall praise thee. As long as I •• ue will I magnify thee on this manner, and lift up my hands in thy name.

We rejoice (good brother Epaphroditus) and give god most hearty thanks, that he hath by his holy Spirit, wrought so good and glad will in you to die, and to leave this wretched world.

I moste heartily wish to be loosed from this life, and to be with Christ. It greueth my soul longer to live in this mortal body. And now, O Lord, dele 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.

Sir how do you fele yourself?

In my body weaker and weaker, but I trust, in my soul stronger & stronger. I pray you, lay me up hier in my bed. For I begin to wax very faint, and my wind decreaseth & waxeth shorter. I thank you, it is well. Neighbors I am troublesome unto you, but I trust, I shall not be so long.

It is unto us great joy and comfort, to be with you being so godly minded. For in you as in a clear mirror we behold our selves, and see what shall become of us hereafter. Of you as of a lively schoolmaster do we learn, howe we shall behave our selves, when God layeth the cross on us. And we most humblī beseech God to give us the like patience and thankfulness.

The spirit is willing, but the flesh is weak. For in as much as I fele in myself present tokens of death, & am not certain how long y ^e ▪ Lord will suffer me to live, or to enjoy y ^e use of speech, I think it convenient to pray again unto the lord my God, and to commend my sinful soul into his merciful hands.

Godly forsooth.

Lord vouchsafe I most humbly beseech the, to hear me sinful creature.

The Lord is nye unto all them that call on him, yea that call on him in truth.

O Lord Jesus Christ, which art the only health of all men living: and the everlasting life of them, which die in thy faith: I wretched sinner give and submit myself wholly to thy moste blessed will. And I being sure that the thing cannot perish, which is committed unto thy mercy, most humbly beseech thee, o Lord, to give me grace, that I may now willingly leave this frail and wicked flesh, in hope of the resurrection, which in better wise shall restore it to me again, I beseech thee (O most merciful Jesus Christ) y ^t thou wilt by thy grace make strong my soul against all temptations, & that thou wilt cover and defend me with the buckler of thy mercy against all thassaults of the devil. I see & knowledge, that there is in myself no help of life and salvation, but all my confidence, hope and trust is in thy moste merciful goodness. I have no merits nor good works, which I may allege before thee. Of sins and evil works (alas) I se a great heap, but thorough thy mercy I trust to be in the number of them, to whom thou wilt not impute their sins, but take and accept me for righteous and just, and to be the enheritoure of everlasting glory▪ Tho • O moste merciful Lord, wast borne for my sake. Thou diddes • suffer both hunger and thirste for my sake. Thou diddest preach and teach, thou diddest pray, & fast fo • my sake. Thou diddest all good works and deeds for my sake. Thou suffredst most grievous pai • nes and torments for my sake. And finally, thou gavest thy most precious body to die, and thy most blessed blood to be shed on y ^e cross for my sake. Now most merciful savior, let all these things profit me, which thou freely hast given me, which hast given thyself for me. Let thy blood clēse and wash away the spots and foulnes of my sins. Let thy righteousness hide & cover my unrighteousness. Let the merits of thy passion and blood, be the satisfaction for my sins. Geue me Lord thy grace, that my faith and persuasion in thy blood waver not in me, but ever be firm and constant, that the hope of thy mercy and life everlasting never decay in me, that charity wax not cold in me, finally that the weakness of my flesh be not overcome with the fear of death. Grant me also (O moste merciful savior) that whē death hath shut up the eyes of my body: yet that the eyes of my soul may still behold and loke vpō thee, and that when death hath takē away the use of my tongue & speech: yet that my heart may cry & say unto thee: O Lord, into thy hands I give and commit my soul. Lord Jesus, take my spirit.

Amen.

Sir how is it with you now?

Even as with a ship, which is tost with the waves of the sea. I trust shortly to come unto the heaven, and then shall I be quiet, and without all danger. I pray you, pray for me.

Most gladly. Let us knele down neighbors and beseech the Lord our God for his tender mercies, to preserve this our sick brother from the assaults of Satan, & to keep him constant and steadfast in his faith unto his lives ende, that he may give up a good & a faithful soul into the merciful hands of God. Geue me hither the flower of godly Prayers, that I in the name of us all may rede that prayer, which is to be said for them, that lie at y ^e point of death.

Here is it.

O Moste loving Savior, & gentle redeemer, which camest into this world to call sinners unto repentance, and to seek up y ^t was lost, thou seest in what case this our brother lieth here: visited with thy merciful hand all weak, feeble, sick, and ready to yealde up his soul into thy holy hands. O loke vpō him (moste gentle savior) with thy merciful eye, pity him and be favorable unto him. He is thy workmanship, despise not therefore the work of thine own hands. Thou suffredst thy blessed body, and thy precious blood to be shed for his sins, and to bring him unto the glory of thy heavenly father, let it not therefore come to pass, that thou shouldest suffer so great pains for him in vain. He was baptized in thy name, and gave himself wholly to be thy servant, forsakynge the devil, the world, and the flesh, confess him therefore before thy heavenly father and his blessed Angels to be thy servant. His sins, we confess are great (for who is hable to say, my heart is clean & I am free from sin) but thy mercies, O Lord, are much greater. And thou camest not to cal th • righteous, but sinners unto reap̄taunce. To them that are diseased and overladen with the burden of sin, doest thou promise ease. Thou art that God, which willest not y ^e death of a sinner, but rather that he should turn and live. Thou art the savior, which wishest all mē to be saved, and to come to the knowledge of thy truth. Withdraw not therefore thy mercy from him because of his sins, but rather lay vpō him thy sauīg health that thou mayest show thyself toward him to be a savior. What greater praise cā there be to a physician then to heal the sick? Neither can there be a greater glory, to thee being a savior, then to save sinners, save him therefore, O Lord for thy names sake. Again, let the law be no corsiue to his conscience but rather give him grace, evenin this extreme agony and conflicte of death, to be fully persuaded y ^t thou by thy death hast takē away all his sins, fulfilled the law for him, and by this means, delivered him from the curse of the law, and paid his ransom, that he thus being fully persuaded may have a quiet heart, a free conscience, and a glad will to forsake this wretched world: & to go unto his lord God. Moreover thou hast conquered him that had rule of death, even Satan, suffer him not therefore to exercise his tyranny vpō this our sick brother, nor to disquiet his conscience with the terrors of sin and pains of hell. Let not Satan nor his infernal army tempt him further, then he is hable to bear, but evermore give him grace even unto his last breath, valeantly to fight against the devil with strong faith in thy precious blood, that he may fight a good fight, and finish his course with joy unto y ^e glory of thy name and the health of his soul. O Lord, so work in him by thy holy spirit, that he with all his heart may contempne, and despise all worldly things, and set his mind wholly upon heavenly things, hopyng for them with a strong and undoubted faith. Again: let it not grieve him, O sweet savior to be losoned frō this vile & wretched • arca • e, which is now so full of sorrow, trouble, anguish, fickenes and pain, but rather let him have a bent and ready will, thorough thy goodness, to put it of, yea and that with this faith, that he at the last day, shall receive it again in a much better state then it is now, or ever was frō the day of his birthe, even a body incorruptible, immortal, & like to thy glorious body. Let his hole heart and mind be set only upon thee. Let the remembrance of y ^e joys of heavē be so fervent in his breast: that he may both patientlye and thanckfully take his death, and ever wish to be with the in glory. And when the time cometh, that he shall give over to nature, & depart from this miserable world: vouchafe we most humbly beseech the, o Lord Jesus, to take his soul into thy hands, and to place it among the glorious company of thy holy angels & blessed saints. and to keep it unto that most joyful day of the general resurrectiō that both his body & soul thorough thine almighty power being knit again together at y ^t day, he may forever & ever enjoy thy glorious kingdom, & sing perpetual praises to thy blessed name.

Amen.

O God be merciful unto me and bless me, show me the light of thy countenance, and deal favorably with me. Lighten mine eyes, that I sleep not in death, least mine enemy say: I have prevailed against him. For if I be cast down, they that trouble me will rejoice at it. But my trust is in thy mercy, & my heart is joyful in thy salvation.

Sir how do you?

My bodily sight is gone.

The Lord gave it you, and the Lord hath taken it away again. As it hath pleased the Lord, so is it come to pass, blessed be the name of the Lord. Now that God hath taken away the sight of your corporal eyes, behold the Lord your God with the eyes of your faith, and doubt you not, but that shortly you shall see the glorious majesty of god with the eyes of your soul, even as he is, face to face, which shall be unto you such joy, and so great comfort, that no tongue is able to express, nor no heart able to think it.

I believe and am assuredly persuaded that I shall see the pleasures of the Lord in the lande of the living.

Cōtinue in this faith unto the end, and you shall surely be saved.

As God hath taken away my sight, so do all my other senses decay.

Though by the appointment of God, you lose your bodily speech, yet shall your soul in the heavenly kingdom sing, praise and magnify the Lord your God, worlds without end. And all be it the bodily hearing be taken away from you, yet shall your soul in the kingdom of God hear such sweet, pleasant, & delectable things, as never mortal man heard, nor may hear the like. Again, although your going, and the use of your whole body be taken away from you, and your body return unto the earth from whence it came, yet doubt you not, but your soul being once delivered out of the prison of your body, shall serve the lord your god perfectly, and joyfully follow the Lamb Christ. whither so ever he goeth.

O Lord, deliver my soul out of the prison of the body, that I may come unto thee, and glorify thy holy name. Cōmaund my spirit to be received in peace, for more expedient were it for me to die thē to live.

Be on good comfort sir, God in this your trouble and bitter agony of death is present with you, and when he seeth convenient time, he will deliver you out of all your pains, take you unto him, and place you in his glorious kingdom.

O Lord, deliver my soul from the sword, my dearling frō the power of the dog. Save me from y ^e Lions mouth. Bow down thine ear to me, make haste to deliver me. Be thou my Protectoure, O God, and house of defense, that y ^e mayest save me. Be thou my strong rock and my castle. Be thou my guide, and lead me for thy names sake. Drawe me out of the net, thot they have laid preuely for me, for thou art my strength. Into thy hands I commend my spirit, for thou hast redeemed me, O Lord thou God of truth.

Fear not brother Epaphroditus, God is your loving father and moste gentle savior.

He hath heard your humble requests, and granted your petitions. He hath and will defend you from all evil even unto the end. He will not suffer you to be devoured of that hellish Lion and cruel dog y ^e devil. He hath sent his holy Angels hither unto you, even into this your chambre. They are here present for youre great comfort. They have pitched their tents round about you, that they may keep you harmless and safe from the devouring tethe of Satan. Thei wait upon you diligently for your defense, and will never depart frō you, till they receive your soul, and carry it up lovingly as a most precious relique into the kingdom of heaven: and moste joyfully present it unto the glorious throne of gods majesty. Fixe y ^e eyes of your faith on Christ and Christ's merits, on Christ's passion and death, on Christ's blessed body breaking, and his moste precious blood sheddinge, on his triumph and victory over Satan & his hellish army, believe Christ to be your alone savior, and all his works to be your good works and so shall ye not perish, but have everlasting life.

Hast the O Lord to deliver me, for it is hie time. In thee O Lord Christ my most merciful savior, and only redeemer, in thee, in the alone is all my trust, let me never be confounded. O Jesus. Mercy Jesus mercy▪ O Christ. Mercy Christ mercy. O God the Father, O God the sonne, O God the holy Ghost. O moste blessed Trinity, three persons and one God, have mercy on me. Receive my soul into thy hands. Place it for thy mercies sake in thy heavenly kingdom among thy holy angels and blessed saints. O my good God. O father, O my most merciful father. Mercy, mercy.

God the father, which made you: bless you. God y ^e son which redeemed you: preserve you. God the holy ghost, which sanctifieth you, confirm and strength̄ you. The blessing▪ defense and saving health of the almighty god: the father, the son, and the holy ghost preserve you from all evil and bring you unto everlasting life.

Amen.

Me think he hath givē up the ghost.

No, he is yet a live. God comfort him. Lord, show him the light of thy loving countenance.

When shall I come to appere before the presence of my God?

God be thancked, he yet speaketh, yea he godly speaketh. Brother Epaphroditus, take a good hert unto you, shrincke not. Fight a good fight. Be not discouraged, nether with the terroures of Satan, nor with y ^e pains of death. God is on youre side. God is your graūd captain. You fright under the banner of that most mighty and victorious Emperor Jesus Christ.

Only continue, as you have begun, and the day is yours. Sathā with all his army, like miserable cowardes shall be put to flight and vanquished. You shall have a joyful victory over thē. The pain of the battle, is short and light, but the glory of your triūphe shall abide forever & ever. Hear what your graunde captain saithe: he that continueth unto the end shall be saved. To him y ^t overcometh I will give to eat of the tree of life, which is in the middes of the Paradise of God. Be faithful unto the death, and I shall give the the crown of life. Him that overcometh, will I make a pillar in the temple of my God, and he shall go no more out. Yea to him that overcometh, will I grant to sit with me in my seat. Here see you, what precious and most noble rewards are set forth unto you, if you go forth valeauntly to fight against your enemies, which seek your destruction. Only believe, only fixe y ^e eyes of your faith on Christ crucified. Only engrave in your heart depely a sure and undoubted confidence in the merciful promises of God the father, which he hath made unto you in the precious blood of his dearly beloved son, and our alone savior Jesus Christ, and you shall moste certainly have the victory, and obtain the reward of joyful immortality. Here what your grand captain Christ saith: God hath so dearly loved y ^e world that he gave his only begotten son, that everyone that believeth on him, should not pearyshe, but have everlasting life. For god sent not his son into the world to condemn the world, but that the world should be saved by him. He y ^t believeth on him, is not damned John the Baptist saithe. He that believeth on y ^e son of God, hath everlasting life. My sheep saith Christ hear my voice, & I know them, and they follow me, and I give them everlasting life, nether shall they perish forever, nor yet shall any man pluck them out of my hand. My father which gave them to me, is greater then all, & no man can pluck them out of my fathers hand. I and my father, am one. Again, I am the resurrection and life. He that believeth in me, though he were dead, yet shall he live. And everyone that liveth and believeth in me, shall never die. I am the way, y ^e truth and the life. Follow Christ, & you cā not err, nor go out of the way, for he is the way. Beleue Christ, and you cannot be deceived, for he is the truth. Abide and remain in Christ, and you cannot die the death everlasting, for he is the life. Wherefore (O most dere brother) clean with strong faith to these most sweet and comfortable promises of Christ youre Savior. Beleue to obtain, whatsoever is promised. So may you be sure to be God's son, and heir of his everlasting kingdom, never to perish, but to have eternal life.

I believe to have remission of all my sins thorough faith in Christ's blood. Lord Jesus take my spirit. O heavenly father. I commend my spirit into thy hands.

This faith (dear brother) maketh you the Son of God, and heir of his glorious kingdom, yea it maketh you Christ's brother and fellow heyr with him of everlasting glory. It purchaseth for you favor at the hand of God, and forgiveness of all your sins. It bringeth unto you peace and quietness of conscience. It maketh a perfect reconciliation and an everlasting agremente between God and you. It delivereth you from death, and bringeth you unto eternal glory. It maketh you a Citezin of the new & heavenly Hierusalē, where (if you continue steadfast in this faith) you shall remain forever and ever in a most blessed and joyful state, having the fruition of God's glorious majesty in perfect glory, worlds without end unto your exceading joy and unspeakable comfort.

Sir, Behold, the life of this our brother beginneth, to draw unto an end.

Yea rather, he now beginneth to change a mortal life, for an immortal life. The life that is led in this world, is rather a shadow of a life, then a very life indeed. Now brother be strong in the faith of Christ. Remember Christ crucified. Remēber Christ to be your alone savior. Remember God y ^e father to be your merciful father. Forget not y ^t all your sins are washed away in Christ's precious blood, & that by y ^e virtue of his death & passion, you are made heir of everlasting salvation. Brother, if you can speak answer. If you cannot speak, show some outward sign & token that it may be a testimony unto us of your faith & godly departur.

Lo, he holdeth up his hand.

God be thanked.

He seemeth yet to hear. Perswade yourself (moste dere brother) y ^t God even now calleth you out of this vale of wretchedness, unto the joyful enheritance of his everlasting kingdom, where you shall not live miserably w ^t sinful men (as you have done in this world) but you shall gloriously reign with that moste mighty God, & with his holy angels and blessed saints. Now begins your joy, your solace, your comfort. Now beginneth your true life, which shall be everlasting. Now is the end of all your sorrows come, & now beginneth your unfeigned joy and true felicity. Now shall ye se y ^e glorious majesty of God face to face. Now shall you behold & perfectly know all y ^e godly y ^t have ben from the beginning of the world, and be merry and rejoice with thē. Now shall you se your savior and elder brother Christ as he is. Now shall you be clothed w ^t the white garments of immortality: Now shall you have a crown of gold, set upon your head. Now shall ye eat of the tree of life, which is in the mids of the Paradise of God, and drink of the fountains of living water. Now shall you be a pillare in the temple of your God, and sit with him on his seat. And these your joys shall be everlasting, & never have end. Unto these joys shall you straight ways go, & for evermore enjoy them.

Our brother is evē now departed frō this world, unto the Lord our God, as you spake these words: unto these joys shall you straightways go, & for evermore enjoy them: he gave up the ghost, and now reasteth in the Lord.

The Lord our God be praised. Our brother hath made a godly end. He hath given up a good spirit, into the hands of the living God. He is, I doubt not, of the number of them, of whose death it is written: Precious in the sight of the Lord is the death of his saints. Blessed are they that die in the Lord. His life before men was unrebukable and blameless. He lived justly, and uprightly with his neighbors. He was friendly to all godly men, and enemy to no man. He was both a sincere favorer, and a diligent folower of God's most holy word. He abhorred all sects, Papists Anabaptists, Libertins. &c. Not withstanding always praying for their amendment, that they knowledging their errors, might with us confess one God, & one truth in the unity of the spirit. He was a dear friend to such as were studious of good letters, to widows, to fatherless: children, to pore young maids marriages, to young mē that had not wherewith to set up their occupations, to the prisoners, to those poor people which wer not hable to get their living, to pore householders, to the reparing of hie ways & such like. What a will he made ye know. His end also ye know.

A christen and godly end made he. God give us all grace to make the like.

Of a good life cometh a good death, if the departure of the godly may be called a death, & not rather a passage unto a better life. Well, his body now sleepeth in the Lord, and his soul reigneth in glory with God.

God grant him & us all a joyful resurrection.

Amen.

Neighbors, before we depart, let us all kneel down & give God the father thankes for y ^e godly departure of this our christen brother.

It is convenient so to do.

Geue me hither the Flower of Godly prayers. I will rehearse the thanks giving unto God for y ^e departure of the faithful out of this world.

Lo here is the boke.

The name of the Lord our God be glorified.

Both now and ever. Amen.

O how can we (moste loving father) render unto the sufficient thanks, for thine inestimable goodness toward thy faithful servants, whom thou calling out of this wretched world, vouchestsafe to place in thy heavenly kingdom among the glorious company of thy holy angels and blessed saints. O full precious is the death of thy faithful in thy sight. Blessed are y ^e dead that die in thee O Lord: For they are at rest from their painful trauails & labors. The souls of the righteous ar in thy hand. O God: and the pain of death shall not touche thē. In the sight of the unwise they appear to die, but they are in peace. They shine as the sparckes that run thorough y ^e red bush. They glister as the shining of heavē. They are as y ^e stars world without end. They are as the angels of God. They are clad w ^t white garments, & have gold̄ crowns upon their heds. They do service day & night before the glorious throne of thy divine majesty. They neither hunger nor thirst any more, neither doth the sun or any heat fall upon them, for the lamb which is in y ^e mids of y ^e throne governeth thē, and ledeth them unto the living foūtains of waters. They follow the lābe whithersoever he goeth, They have such joys, as eye hath not seen, nor ear hath heard, nether is there any heart hable to think them. Infinite and unspeakable are the treasures, O Lord, which thou haste laid up for them, that depart in thy faith For these thy fatherly benefits toward the souls of the faithful, and for that it hath pleased the to call this our Christian brother from this vale of misery unto thy heavenly kingdom, we give unto the moste hearty thanks, humbly beseching thee, that thou wilt take like care for us, & so govern us with thy holy spirit, both in sickness and in health, that we may live a good and godly life in this present world, and whensoever it shall be thy good pleasure to call us hence, we may with strong faith in thee, & in thy son Christ Jesus our Lord, commend both our bodies & souls into thy merciful hands, and thorough thy gooddes be placed in thy glorious kingdom, among thy faithful chosen people, and so forever and ever praise and magnify thee our heavenly father, to whom with thy dearly beloved son Jesus Christ our Lord and savior, and the holy ghost that most sweet cōfortour, be all glory and honor, worlds without end.

Amen.

Rise let us go and comfort our friends, that they do not to much sorrow for the departure of this our most dear brother, which now resteth in joyful peace. That done, neighbor Christopher, repare you unto some godly learned man, and desire him to prepare a Sermon for the burial of this our brother against tomorrow about y ^e ninth hour.

It shall be done.

Neighboure Theophile, & neighbor Eusebius, go ye your way, & provide all things necessary for the comely furniture of the burial that nothing be wanting, when the time cometh.

We will do it gladly.

The very god of peace sanctify us thorough out, & so wholly preserve us both spirit, and soul and body, that we may be blamed in nothing at the coming of our Lord Jesus Christ.

Amen.

Our Lord Jesus Christ himself, & God our father. (which hath loved us, & hath given us everlasting consolation, & good hope thorough grace) comfort our hearts, and stablish us in all good saying and doing.

Amē.

Peace be unto the brethren & love with faith from God the father and from the Lord Jesus Christ. Grace be w ^t all them, which love our Lord Jesus Christ unfeignedly.

Amen.

Blessing and glory, and wisdom and thanks, and honor, and power, and might. be unto our God for evermore.

Amē. Amen.