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¶ I hearde a voyce from heauen sayinge vnto me: Write. Blessed are the dead that dye in the lord straight waye.
¶ I heard a voice from heaven saying unto me: Write. Blessed Are the dead that die in the lord straight Way.
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IN a matter of dowt, here beholde the dyuersyte betweyne the learnynge of God, and the lerninge of man.
IN a matter of doubt, Here behold the diversity betweyne the learning of God, and the learning of man.
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The lernynge of man wythout iudgement, knoweledge, and grace:
The learning of man without judgement, knowledge, and grace:
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wyll compell and force them what lyue to beleue there frendes soules departed to be broyled in Purgatory.
will compel and force them what live to believe there Friends Souls departed to be broiled in Purgatory.
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Desyre thē to giue you a reason why? Aunswere haue they none, but that ye muste so beleue,
Desire them to give you a reason why? Answer have they none, but that you must so believe,
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or els be accompted for an Heretike. So that rather they wil force menne wyth dowte to abyde in sorowe:
or Else be accounted for an Heretic. So that rather they will force men with doubt to abide in sorrow:
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then with iugement of Goddes worde happylye to conforte them wyth ioye.
then with judgement of Goddess word happily to Comfort them with joy.
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Blessed therfore, be the God of mercy that hathe in thys case, put vnto vs an infallyble truethe and doctrine to warraunte the troubled mynd of the liuing for the state of the deade.
Blessed Therefore, be the God of mercy that hath in this case, put unto us an infallyble truth and Doctrine to warrant the troubled mind of the living for the state of the dead.
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And amonge other places of most certayne trueth, here in this place he playnelye sheweth thē to be blessed that die in the lord: that is to say:
And among other places of most certain truth, Here in this place he plainly shows them to be blessed that die in the lord: that is to say:
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Optaine the end that man was created vnto eternal felicite and ioy euerlasting. For a proue of the same against reasonne and mānes doctrine. Saynt Jhon sayth:
Obtain the end that man was created unto Eternal felicity and joy everlasting. For a prove of the same against Reason's and Man's Doctrine. Saint John say:
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I harde a voice from heauen. As though he had sayde. It is so true: it can be no waye false, for it is from heauen.
I harden a voice from heaven. As though he had said. It is so true: it can be no Way false, for it is from heaven.
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And because it shoulde instructe the afflycted of oure tyme and assertaine vs of the state and condicionne of the deade, aswell as it did saint Johne,
And Because it should instruct the afflicted of our time and ascertain us of the state and condicionne of the dead, aswell as it did saint Johne,
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and them of hys tyme, and for euer tyll the worldles ende: the Aungell byd Sainct Johne wryte the same, saying: Wryte.
and them of his time, and for ever till the worldles end: the Angel bid Saint Johne write the same, saying: Write.
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Blessed are the deade in the Lorde.
Blessed Are the dead in the Lord.
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Although al men indifferently wyshe and couete to be blessed aftre there deathe yet all menne come not to the thynge they moste wyshe for.
Although all men indifferently wish and covet to be blessed aftre there death yet all men come not to the thing they most wish for.
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Because they lyue contrarye vnto the wyl of God that solie geuethe the blysse eternall, as Sayncte Paul sayth Ephe. 5.1.
Because they live contrary unto the will of God that solie geuethe the bliss Eternal, as Saint Paul say Ephes 5.1.
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Cor. 6. No fornicatoure, couetous man shall haue any heretayge in the kyngedome of Christ, and God.
Cor. 6. No fornicatoure, covetous man shall have any heretayge in the Kingdom of christ, and God.
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And as Paul excludeth from heauen the doars of the fruytes of infidelite, so doth S. John exclude for infidelite it selfe.
And as Paul excludeth from heaven the doars of the fruits of infidelite, so does S. John exclude for infidelite it self.
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Joan. 3. He that beleueth not the sonne of God, shall se no lyfe, but the Ire of God tarieth vpon him.
Joan. 3. He that Believeth not the son of God, shall see no life, but the Ire of God tarrieth upon him.
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True it is then, that al men obtaine not thys blyssinge of GOD after death. And euen as the places before shewe who shall misse of thys Joyfull felicite:
True it is then, that all men obtain not this blessing of GOD After death. And even as the places before show who shall miss of this Joyful felicity:
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so S. Johan, in this place sheweth who shall come vnto it, saying: Blessed are they yt dye in the Lord.
so S. John, in this place shows who shall come unto it, saying: Blessed Are they that die in the Lord.
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They onely therfore be blessed yt dye in the Lorde. And seyng a death in the Lord is the gate to eternall life:
They only Therefore be blessed that die in the Lord. And sing a death in the Lord is the gate to Eternal life:
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We wyll more at large declare what it is to dye in the Lord.
We will more At large declare what it is to die in the Lord.
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To dye in the Lorde is to dye in the sayeth of Christe, whom he sente into ye worlde for the redemptiō therof.
To die in the Lord is to die in the Saith of Christ, whom he sent into you world for the redemption thereof.
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Joan. 3. which is done when foure thinges is obserued.
Joan. 3. which is done when foure things is observed.
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¶ Fyrst yf the seykeman in hys sekenes call vnto hys remembrance what he hath done all his lyfe tyme against the first & seconde table of the Lordes cōmaundementes.
¶ Fyrst if the seykeman in his sickness call unto his remembrance what he hath done all his life time against the First & seconde table of the lords Commandments.
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The seconde if vpon his examination he find his brothere and neyghboure hurt by him in goodes,
The seconde if upon his examination he find his brothere and neighbour hurt by him in goods,
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or fame, he studye vnfaynedlye to satisfye him as nere as he can again in both.
or fame, he study unfeignedly to satisfy him as never as he can again in both.
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The thirde, that the seyke man aknowlege vnto the Lorde, asmuche as he hath offended agaynst the commaundementes of the fyrste table:
The Third, that the seyke man acknowledge unto the Lord, asmuch as he hath offended against the Commandments of the First table:
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wyth a detestation of them all.
with a detestation of them all.
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The fourth, that he aske of god for the death of Christe remission of them all.
The fourth, that he ask of god for the death of Christ remission of them all.
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But he that wyl assuredlye truste to optayne this forgeuenes, had nede to haue redye and prompte, many places of the scripture, that sheweth in Christe, the father of heauē to remit the syke mannes offences.
But he that will assuredly trust to obtain this forgiveness, had need to have ready and prompt, many places of the scripture, that shows in Christ, the father of heaven to remit the syke Man's offences.
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Gene. 3. Esa. 53. Matthew. 1.11. Joh. 1.3.4.5. Romano. 3.4. 1. Johan. 1.2. The assurance of faith by grace optayned:
Gene. 3. Isaiah 53. Matthew. 1.11. John 1.3.4.5. Romano. 3.4. 1. John. 1.2. The assurance of faith by grace obtained:
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it is the sekemannes parte, and as many as be wyth hym, religiouslye to praye, for the perseueraunce of the same sayeth.
it is the sekemannes part, and as many as be with him, religiously to pray, for the perseverance of the same Saith.
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And also to hys poure, to help the nedefull wyth hys almes, that they also may pray to the Lorde for hym.
And also to his pour, to help the needful with his alms, that they also may pray to the Lord for him.
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Then thus commended hym selfe vnto God, Let him commende all his lykewise wyth some exhortation that they diligentlye lyue in the feare of God as the scripture teacheth.
Then thus commended him self unto God, Let him commend all his likewise with Some exhortation that they diligently live in the Fear of God as the scripture Teaches.
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Gene. 49. Deuter. 31. Josua. 23. 3. Re. 2. He that thus dyeth, dyeth in the Lorde,
Gene. 49. Deuter 31. Joshua. 23. 3. Re. 2. He that thus Dies, Dies in the Lord,
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and therfore blessed as this texte teacheth.
and Therefore blessed as this text Teaches.
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And as it is taught in ye. 5. of S. John. Uerely, verely, I say vnto you, He that heareth my word,
And as it is taught in you. 5. of S. John. Verily, verily, I say unto you, He that hears my word,
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and beleue in him that sent me, hath euerlastinge life, and shall not come into iudgemente,
and believe in him that sent me, hath everlasting life, and shall not come into judgement,
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but passe from death to life.
but pass from death to life.
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He can not dye a wycked death that is blessed & sanctifyed in the bloud of Christe.
He can not die a wicked death that is blessed & sanctified in the blood of Christ.
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As he muste nedes be, that in his seykenes seketh health by this medicine prescribed by S. John. That by four wordes helpeth the greateste and damigerouse desperation,
As he must needs be, that in his seykenes seeketh health by this medicine prescribed by S. John. That by four words Helpeth the greatest and damigerouse desperation,
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If credite and fayeth be geuen vnto them. The firste word is: I harde a voyce. The seconde: from heauen. The thyrde: Wryte, The fourth:
If credit and Faith be given unto them. The First word is: I harden a voice. The seconde: from heaven. The Third: Write, The fourth:
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Blessed be the deade that dieth in ye Lord.
Blessed be the dead that Dieth in you Lord.
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If ye learne it well, it shall not only make you blessed at ye hour of death:
If you Learn it well, it shall not only make you blessed At you hour of death:
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But also moderate ye sorowes & murninges (whiche otherwyse) ye shall suffre while yelyue here, for youre frendes that dye.
But also moderate the sorrows & murninges (which otherwise) you shall suffer while yelyue Here, for your Friends that die.
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Lykewyse it shall assuyre you of the state and condicion of your frendes departed that they haue the fauoure and presence of God.
Likewise it shall assuyre you of the state and condition of your Friends departed that they have the favour and presence of God.
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And better at ease in heauen wyth God, then ye be in the earth with menne.
And better At ease in heaven with God, then you be in the earth with men.
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Learne to dye well therfore, by this lesson, ye mortall men.
Learn to die well Therefore, by this Lesson, you Mortal men.
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And leaue not the medycyne prescrybed and taught by God the father, made and tempered wyth the bloude of Christe, minystred in to the soule of man by the holye ghoste, broughte from heauen by an Angel, writen vpon and to the people of the earthe by holye Sayncte John. For the medycynes appoynted by manne,
And leave not the medicine prescribed and taught by God the father, made and tempered with the blood of Christ, minystred in to the soul of man by the holy ghost, brought from heaven by an Angel, written upon and to the people of the earth by holy Saint John. For the medicines appointed by man,
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as Masse, Dirige, Peregrinacions, Pardons, other mennes merytes when ye be gone, Tryntalles, Anniuersaries, Inuocation,
as Mass, Dirige, Peregrinations, Pardons, other men's merits when you be gone, Trental, Anniversaries, Invocation,
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& prayers of and to sayntes departede, Auriculare confessyon, and suche other mennes inuentiones whyche cannot ease nor quyet the conscience of the poore sekemanne.
& Prayers of and to Saints departede, Auriculare Confessi, and such other men's inventiones which cannot ease nor quiet the conscience of the poor sekemanne.
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But the more of thys trysles is promysed vnto the conscience of the afflicted man, the more wretched creatoure he desyreth.
But the more of this trysles is promised unto the conscience of the afflicted man, the more wretched creator he desireth.
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As youre conscyence shall knowe at the tyme and houre of your sekenes and daunger.
As your conscience shall know At the time and hour of your sickness and danger.
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And then shall ye fele when all othere thynges be to lytle, that the precyouse bloude of Christe is ynoughe and where as wythoute dowte youre owne conscyens shall bare you recorde (do you and all othere men for you whatsoeuer may be done) ye are culpable and worthye deathe euerlastynge.
And then shall you feel when all other things be to little, that the precious blood of Christ is enough and where as without doubt your own conscyens shall bore you record (do you and all other men for you whatsoever may be done) you Are culpable and worthy death everlasting.
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So shall Christes spyryte if he be in you by fayth bayre record with youre spyryte, that yeare for Christes sake onelye, the heyres of eternall lyfe.
So shall Christ's Spirit if he be in you by faith bayre record with your Spirit, that year for Christ's sake only, the Heirs of Eternal life.
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This is the only way to quyete euerye trouble and afflicted conscience in the daye of death.
This is the only Way to quiet every trouble and afflicted conscience in the day of death.
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As Saint John sayeth, Blessed are the dead that dye in the Lord.
As Saint John Saith, Blessed Are the dead that die in the Lord.
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But seynge the deuell can not bare this doctrine, A man to be saued in Christ,
But sing the Devil can not bore this Doctrine, A man to be saved in christ,
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for the promes of Goddes sake: He goeth aboute to persuade thys word of God to be false that sayeth:
for the promise of Goddess sake: He Goes about to persuade this word of God to be false that Saith:
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He that dyeth in the Lorde is blessed. And so wyth the moste parte of men he subuerteth this Godly consolation.
He that Dies in the Lord is blessed. And so with the most part of men he subverteth this Godly consolation.
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Ether he maketh the syke to dispare of his saluation for ye greatnes of his sinne:
Ether he makes the syke to dispare of his salvation for you greatness of his sin:
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Ether causeth hym to seke vnsufficiente and vnlawfull meanes to remoue his synnes. And that you and I be subiecte vnto this temptacion: Read Mathewe..27.
Ether Causes him to seek unsufficient and unlawful means to remove his Sins. And that you and I be Subject unto this temptation: Read Matthew..27.
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Luke. 23. And se what the deuell aduentured to persuade vnto Christ himselfe. And wolde haue borne hym in hande he was not the sonne of God:
Luke. 23. And see what the Devil adventured to persuade unto christ himself. And would have born him in hand he was not the son of God:
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nether that God caryde for hym seinge he suffered hys enemyes thus to preuale agaynste hym.
neither that God caryde for him sing he suffered his enemies thus to preuale against him.
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And the same temptationne he burdened the holy prophete Dauid wyth all, Psal. 3. If he coulde obiect and bourdeyn the sonne of God wt argumentes that he could not be blessed that dyed in the lord:
And the same temptationne he burdened the holy Prophet David with all, Psalm 3. If he could Object and bourdeyn the son of God with Arguments that he could not be blessed that died in the lord:
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How muche more doth he, yee or maye he: not onelye swade & attempte, but also perswade & ouercome oure myserable and weake condycyonne:
How much more does he, ye or may he: not only suade & attempt, but also persuade & overcome our miserable and weak condycyonne:
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Ile preparyd God knoweth of a thowsande sorttes of temptationne to sustayne of them the leste.
I'll prepared God Knoweth of a thowsande sorttes of temptationne to sustain of them the lest.
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Wherefore learne by tyme, or tyme deceaue yow, how to lyue withoute tyme, of none ye may learne so wel as by the lyfe and death and also the doctryne of the Patryarkis, Prophetes, Christe, & the Apostles.
Wherefore Learn by time, or time deceive you, how to live without time, of none you may Learn so well as by the life and death and also the Doctrine of the Patriarchs, prophets, Christ, & the Apostles.
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Whose example yf ye follow not here: incase hereaftre ye neuer come where they be, thanke youre selues.
Whose Exampl if you follow not Here: incase hereaftre you never come where they be, thank your selves.
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And that ye take vpon you to vse another remedys (yea and as manye men sayeth bettre) to warraunte & stonde at the tyme of deathe agaynste the tyrannye of syne, hell, the deuel and the wordle.
And that you take upon you to use Another remedys (yea and as many men Saith better) to warrant & stand At the time of death against the tyranny of sin, hell, the Devil and the wordle.
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If after youre departure from hens it be worse wyth yow then it is wyth them: blame none but youre selues.
If After your departure from hens it be Worse with you then it is with them: blame none but your selves.
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And the bettre blame worthy be ye, so many tymes admonyshede, yet not a dele the bettre.
And the better blame worthy be you, so many times admonyshede, yet not a deal the better.
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Juge other mē as they lyste, thus I beleue. He that dyeth as an Apostle, shall hereaftre lyue lyke an Apostel.
Juge other men as they list, thus I believe. He that Dies as an Apostle, shall hereaftre live like an Apostle.
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And he that beleueth as an Apostle, shalbe saued lyke an Apostle. Understonde what I saye.
And he that Believeth as an Apostle, shall saved like an Apostle. Understand what I say.
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It is of theyr doctryne & suffycient lernynge yt I speake of, whyche is fully & suffycientlye able to leade a man in to all treuth. 2. Tymo. 3. Augu. lib.
It is of their Doctrine & sufficient learning that I speak of, which is Fully & sufficiently able to lead a man in to all truth. 2. Timothy. 3. Augustine lib.
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confess. 6. Cap. 5. If any Counsale general, or prouyncyall:
confess. 6. Cap. 5. If any Counsel general, or prouyncyall:
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If anye lernynge of man coulde shewe you, how bettre to lyue, & more godlye to dye,
If any learning of man could show you, how better to live, & more godly to die,
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then the wryttynges of the Prophetes, and the Apostles in whose wrytynges ye haue aplate bothe of there lyfe, & also of there death.
then the wryttynges of the prophets, and the Apostles in whose writings you have aplate both of there life, & also of there death.
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I woulde comede it vnto you. But you know, there is none. Seynge ye be thys perswaded of them, & alow so muche there holynes & name:
I would Eat it unto you. But you know, there is none. Sing you be this persuaded of them, & allow so much there holiness & name:
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dyseable not there doctryne leste peraduenture those that ye now accōpte to be youre frendes:
dyseable not there Doctrine lest Peradventure those that you now accompt to be your Friends:
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here after shalbe testes and recordes of youre Juste damnatyon, bycause ye comende there name and persecute there blode in suche as offeryth you there doctryne.
Here After shall testes and records of your Just damnation, Because you commend there name and persecute there blood in such as offeryth you there Doctrine.
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The ignorancye of thys trew doctryne to teache men to lyue and dye well, hath broght in that false & vntrewe opinione of fayned purgatory.
The ignorancye of this true Doctrine to teach men to live and die well, hath brought in that false & untrue opinion of feigned purgatory.
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The whyche inducyd foure greate Iles. The fyrste, it causeth the deathe of a mannes frynde to be more paynefull.
The which induced foure great Isles The First, it Causes the death of a Man's friend to be more painful.
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The seconde it abolysheth one of the chief artykles of our e belyefe. Whyche is, I beleue the remission of synne.
The seconde it abolisheth one of the chief artykles of our e belyefe. Which is, I believe the remission of sin.
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The thirde is that it brought the workes and deseruynges of men into greater estymatione then the merites of Christe. The fourthe:
The Third is that it brought the works and deservings of men into greater estymatione then the merits of Christ. The Fourth:
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it causeth men to lyue in a greater securyte, & libertye of lyfe: Bycause there opynione is, that there freyndes doynges for them after deathe: shall helpe to there saluatione.
it Causes men to live in a greater securyte, & liberty of life: Because there opynione is, that there Friends doings for them After death: shall help to there salvation.
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Beware therfore of this doctryne of purgatorye as of a moste pestilente Ile, and seyng all oure saluatione restethe in thys that we dye in the Lord:
Beware Therefore of this Doctrine of purgatory as of a most pestilent I'll, and sing all our salvation resteth in this that we die in the Lord:
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whyles we be in helthe, let vs learne thys doctryne well, and exercyse the same.
whiles we be in health, let us Learn this Doctrine well, and exercise the same.
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It is not a Christiās part to slepe in synne as an Ile souldyer tyll the trompe blowe.
It is not a Christians part to sleep in sin as an I'll soldier till the trump blow.
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Nether yet to prouyde for weapone tyll hys enymye be vpon hym. But to haue it readye that it serue as tyme and necessyte requyreth.
Neither yet to provide for weapone till his enymye be upon him. But to have it ready that it serve as time and necessity requireth.
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And so we be admonyshed to do by the horryble example of the fyue folyshe vyrgynes, in ye. 25. chap. of S. Mathew.
And so we be admonished to do by the horrible Exampl of the fyue foolish Virgins, in you. 25. chap. of S. Matthew.
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that neglectyng there oune bounde dewtye to know and lyue well, and trustynge to the helpe of others were shut out of ye Joye eternall.
that neglecting there on bound duty to know and live well, and trusting to the help of Others were shut out of the Joy Eternal.
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For whyles they wer a byinge other mēnes merites they loste there owne saluatiō.
For whiles they were a buying other men's merits they lost there own salvation.
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The aduersaries of ye trueth dothe vse to obiecte agaynste thys doctrine of God, that such as dye in the Lorde shoulde strayghtway be blessed wyth hym in heauen,
The Adversaries of the truth doth use to Object against this Doctrine of God, that such as die in the Lord should straightway be blessed with him in heaven,
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& say we denye not but they be blessed:
& say we deny not but they be blessed:
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but it is in hope to come & not wyth present Joye and felicytie for they muste suffre the paynes of purgatorye and so entre the place appoynted.
but it is in hope to come & not with present Joy and felicytie for they must suffer the pains of purgatory and so enter the place appointed.
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To the whyche obiectione S. Johne, in thys place ansureth, & denyeth anye deferrynge of tyme betywyxe the deathe of a Christyane and hys acceptatione into the fruycione of God,
To the which objection S. Johne, in this place ansureth, & denyeth any deferring of time betywyxe the death of a Christian and his acceptation into the fruycione of God,
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and sayth by and by not to go fyrste into purgatorye & then aftre into heauen. And so saythe Chryste hymselfe.
and say by and by not to go First into purgatory & then aftre into heaven. And so say Christ himself.
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John. 5. The same teacheth vs the parable of Lazarus soule streyghwaye vpō his death that was takē into Abrahams bossome. Luc. 16. Where as ye maye learne the state of the soules departed.
John. 5. The same Teaches us the parable of Lazarus soul streyghwaye upon his death that was taken into Abrahams bossome. Luke 16. Where as you may Learn the state of the Souls departed.
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And here S. John, sheweth the cause why the soules that dye be not drawen through purgatorye nor passeth through no suche paynes to come to heauen.
And Here S. John, shows the cause why the Souls that die be not drawn through purgatory nor passes through no such pains to come to heaven.
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Because sayth he they maye reste from there laboures, that is to saye from the paynes dew for synne,
Because say he they may rest from there labours, that is to say from the pains due for sin,
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and from all other myseries of right annexed and layde vpon men for synne.
and from all other miseries of right annexed and laid upon men for sin.
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If the Christyane soules go into purgatorye they be not quyt from there labours but put vnto more laboures.
If the Christian Souls go into purgatory they be not quit from there labours but put unto more labours.
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From a hote feuere into a hote fyre, frome paynes tollerable, to ye paynes yt be (as there doctryne saythe) as greuouse as the paynes of hell.
From a hight feuere into a hight fire, from pains tolerable, to you pains that be (as there Doctrine say) as grievous as the pains of hell.
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So the deathe of manne were not the ende of hys myseryes, but the begynnynge.
So the death of man were not the end of his miseries, but the beginning.
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Nether were not deathe as S. Paull saythe. 1. Corin. 15. The laste enemye of manne, but purgatorye were.
Neither were not death as S. Paul say. 1. Corin. 15. The laste enemy of man, but purgatory were.
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Nether were it trewe that he sayth: Ebre. 9. chapt. That manne receyueth hys iudgemēt after hys death:
Neither were it true that he say: Ebre. 9. Chapter. That man receiveth his judgement After his death:
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but after he is fyrste dead, and then sufficyently purged in Purgatorye. Wherof ye haue no Exāple in the newe Testamente nor in the olde:
but After he is First dead, and then sufficyently purged in Purgatory. Whereof you have no Exampl in the new Testament nor in the old:
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ye haue neyther anye commaundemente to praye for the dead, nor yet promyse that God wyll heare youre prayer, when ye praye.
you have neither any Commandment to pray for the dead, nor yet promise that God will hear your prayer, when you pray.
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Who taughte you to bryng any religion into the churche of God withoute Goddes commaūdemente,
Who taught you to bring any Religion into the Church of God without Goddess Commandment,
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and the decrees of the vniuersall churche, whyche is the churche of the Patriarches, Prophetes and the Apostles, whose fayth, lyfe, deathe and doctryne is & oughte to be, the grounde and foundacyon of Christiane relygyon,
and the decrees of the universal Church, which is the Church of the Patriarchs, prophets and the Apostles, whose faith, life, death and Doctrine is & ought to be, the ground and Foundation of Christian Religion,
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as Saynct Paule wryteth Ephe.2.
as Saint Paul writes Ephes.2.
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Neyther in the worde of God is there anye more mencyon then of two places, ye ryght hād for the good in Christe:
Neither in the word of God is there any more mention then of two places, you right hand for the good in Christ:
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the lefte hande for the ile.
the left hand for the Isle.
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Abrahās bosom for the one a place of ioye, hel for the other a place of payne.
Abrahās bosom for the one a place of joy, hell for the other a place of pain.
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Let the aduersaryes of the truethe shewe by the scrypture (whyche we esteme ful sufficient to make a perfecte man in all thynges) a thyrde place,
Let the Adversaries of the truth show by the scripture (which we esteem full sufficient to make a perfect man in all things) a Third place,
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and then we wil as we be bounde geue place vnto thē, but sure we be, the scripture Canonical which is suffycyent hathe no suche thynge:
and then we will as we be bound give place unto them, but sure we be, the scripture Canonical which is sufficient hath not such thing:
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but of this shalbe more spoken here after. For in this texte I mene to teach & not to dispute.
but of this shall more spoken Here After. For in this text I mean to teach & not to dispute.
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Lerne therfore here of S. Jhō to know yt al miseyries endythe wyth the christianes, at there death,
Learn Therefore Here of S. John to know that all miseyries endythe with the Christians, At there death,
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& seing the word of god putyth thē in ioy, let not vs put them in payne.
& sing the word of god putyth them in joy, let not us put them in pain.
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Nor those that ye scryptures saueth, let not vs condemne: yf the scrypture say they be straight ways blessed yt dye in the lord;
Nor those that you Scriptures Saveth, let not us condemn: if the scripture say they be straight ways blessed that die in the lord;
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let vs not putte thē vnder the curse of the painfull fyre of purgatory.
let us not put them under the curse of the painful fire of purgatory.
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It is not the part of a good scoler to find fault at his maysters doctrine,
It is not the part of a good scholar to find fault At his masters Doctrine,
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vntyl such time as he be better learned then hys mayster, neyther before he hath or can, lerne ye elemētes & principles of gods law:
until such time as he be better learned then his master, neither before he hath or can, Learn you elements & principles of God's law:
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to ad vnto his masters ruls Nor to better ye thing yt is perfectly good of it self wt any wit of his, which is perfectly naught Nor to say his masters doctrin is not sufficiēt:
to and unto his Masters ruls Nor to better you thing that is perfectly good of it self with any wit of his, which is perfectly nought Nor to say his Masters Doctrine is not sufficient:
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whē al ye worlde knoweth the contrary. For the best lerned men hath come out of his masters scole:
when all the world Knoweth the contrary. For the best learned men hath come out of his Masters scole:
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& yet neuer added neyther diminyshed one iote to yt there masters taught thē.
& yet never added neither diminished one jot to that there Masters taught them.
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Behold ye auncyent stole of the Patriarches, Prophetes, and the Apostelles whyche lyuyd vertuously, and dyed holyly:
Behold you ancient stole of the Patriarchs, prophets, and the Apostles which lived virtuously, and died holily:
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yet neuer added to the soules anye thirde place, or paines of fyre, but were cōtented with the two places that God had appointed, one for the good, the other for the Ile.
yet never added to the Souls any Third place, or pains of fire, but were contented with the two places that God had appointed, one for the good, the other for the I'll.
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Wherefore it is my belyfe that the doctryne that sufficyd them, sufficyth vs and the fayth that saued them in Christ sauethe vs. Excepte God be chāged,
Wherefore it is my belyfe that the Doctrine that sufficed them, sufficyth us and the faith that saved them in christ Saveth us Except God be changed,
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and hath made newe wayes to heauen sence their deathe. Eyther they arred, and knewe not what was suffycyente to lede to eternall life:
and hath made new ways to heaven sense their death. Either they arred, and knew not what was sufficient to lede to Eternal life:
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or these dreamers of Purgatory arre.
or these dreamers of Purgatory Are.
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For the one goeth as cōtrary in this article, to the other, as black is contrarye vnto whyte:
For the one Goes as contrary in this article, to the other, as black is contrary unto white:
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and the catholycke churche of Christ, to the smerm and multytude of Antichriste, and asfer from the priuatyue church of the Apostles,
and the Catholic Church of christ, to the smerm and multitude of Antichrist, and asfer from the priuatyue Church of the Apostles,
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as goddes worde is, from the supersticion of man, and the doctryne and life of S. Peter (that was but a recorde of Christ, and his doctryne.
as God's word is, from the Superstition of man, and the Doctrine and life of S. Peter (that was but a record of christ, and his Doctrine.
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Actu. 1) from the life and doctryne of Boniface the eyghte, whyche is wryten post sextum decretaliū:
Acts. 1) from the life and Doctrine of Boniface the eyghte, which is written post Sextus decretaliū:
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better therfore it is to belyue with Saint Johne, and the catholycke churche, that the deade be at reste:
better Therefore it is to believe with Saint Johne, and the Catholic Church, that the dead be At rest:
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then with the scole of the gentles and multytude of men to iudge them in payne.
then with the scole of the Gentiles and multitude of men to judge them in pain.
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But let vs heare what more the holye ghost sayth vnto S. John.
But let us hear what more the holy ghost say unto S. John.
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Their worckes folow thē. By thys texte we learne two thynges.
Their works follow them. By this text we Learn two things.
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Fyrste, howe these that dye in the Lord be not, nor canne not be hurte by the obloquye and slaunderous reporte of ile spekers.
First, how these that die in the Lord be not, nor can not be hurt by the obloquy and slanderous report of Isle Speakers.
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Seing the world for the most part accompted the verye christianes of God to be heretikes,
Sing the world for the most part accounted the very Christians of God to be Heretics,
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& sedicious persones therfore saith ye holy ghost, they depart hence with their owne workes:
& seditious Persons Therefore Says you holy ghost, they depart hence with their own works:
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which sayinge shoulde cause vs to beare stronglye the peruerse iudgement of ye world for the iudgemēt of God is iust,
which saying should cause us to bear strongly the perverse judgement of the world for the judgement of God is just,
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and iudgeth not after the face, but according to the truth. Let al vs therfore lament & bewail our sinnes past, presently begin a better life,
and Judgeth not After the face, but according to the truth. Let all us Therefore lament & bewail our Sins past, presently begin a better life,
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and here after beware in Christ of the like falle, thē let ye world say what it wyl.
and Here After beware in christ of the like fall, them let you world say what it will.
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The seconde doctrine here, of Saynt Johne repugneth and ouerthrowethe the opynyon of manye ignoraunte and supersticious persones that whyles they yet lyue here them selues, passeth lytle, what faythe, religyon,
The seconde Doctrine Here, of Saint Johne repugneth and Overthroweth the opinion of many ignorant and superstitious Persons that whiles they yet live Here them selves, passes little, what faith, Religion,
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or workes commaundyd by god they do, but in the tyme of death they thinke to redeme all their synnes by other mennes workes after deathe:
or works commanded by god they do, but in the time of death they think to Redeem all their Sins by other men's works After death:
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with masse, pylgrymayge, perdones and othere.
with mass, pylgrymayge, perdones and other.
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Folyshe be they that sell this abhomynacyon, but more foules be the byers seynge Christe ones caste suche sellers oute of the temple.
Foolish be they that fell this abomination, but more fowls be the byers sing Christ ones cast such sellers out of the temple.
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But those hathe the Pope and hys receyued in agayne wyth both handes. And as Chryste beate them oute wyth scurges:
But those hath the Pope and his received in again with both hands. And as Christ beat them out with scourges:
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So the Pope and his adherences wyth whyppe and fyre betyth as manye as call the people frō thys merchaūdise,
So the Pope and his adherences with whyppe and fire betyth as many as call the people from this merchandise,
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and no meruel, for he is Christes aduersarye.
and no Marvel, for he is Christ's adversary.
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Because therefore this erroure hathe so muche auayled in manye mennes conscyens, that it is verye diffycyle to remoue it (partlye because they that selie, waxe ryche by the meanes, partlye because the marchaundyse semeth good to the bier, that trustethe to apese the ire of God wyth monye) I wyl reherse testymonies of the scripture to proue that no man is the better for an other mannes worckes, when he is dead.
Because Therefore this error hath so much availed in many men's conscyens, that it is very diffycyle to remove it (partly Because they that silly, wax rich by the means, partly Because the merchandise Seemeth good to the bier, that Trusteth to apese the ire of God with money) I will rehearse testymonies of the scripture to prove that no man is the better for an other Man's works, when he is dead.
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Christe Matthei. 25. asketh of the same he gaue hys talentes vnto, accompte of the same mā agayne,
Christ Matthew. 25. asks of the same he gave his Talents unto, accompt of the same man again,
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for the vse of hys talentes and there vnto constraynythe eche of his credeatours.
for the use of his Talents and there unto constraynythe eke of his credeatours.
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In the same chapiter sittynge in the last iudgemēt as it were, requyrythe accompt of souche workes as were done by them that shalbe iudged whiles they were yet alyue.
In the same chapter sitting in the last judgement as it were, requyrythe account of souche works as were done by them that shall judged while they were yet alive.
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I was an hungred and ye gaue me mete, a thyrst and ye gaue me drinke:
I was an hungered and you gave me meet, a thirst and you gave me drink:
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& so forth, rede the place.
& so forth, rede the place.
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In the olde testament and in the newe is wryten manye tymes that the iuste God wyll yeue vnto euerye man after hys owne workes.
In the old Testament and in the new is written many times that the just God will yeve unto every man After his own works.
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So sayth S. Paule Gal. 6. and to the Corinth.
So say S. Paul Gal. 6. and to the Corinth.
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as he soweth so shall he repe, and that saithe he also. 2. Corint. 5. Euery man shall receaue as he hathe done in hys bodye be it good, or Ile.
as he Soweth so shall he repe, and that Saith he also. 2. Corinth. 5. Every man shall receive as he hath done in his body be it good, or I'll.
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And be myndfull of the fyue folyshe virgynes that teache vs how dangerous a thynge it is to truste vnto boughten merites.
And be mindful of the fyue foolish Virgins that teach us how dangerous a thing it is to trust unto boughten merits.
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When they were waked out of the slepe to go mete the bridegrome, & had not oyle sufficient in there lampes, they went vnto there marchauntes to bye.
When they were waked out of the sleep to go meet the bridegroom, & had not oil sufficient in there lamps, they went unto there Merchants to buy.
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But in the meane tyme whyles they were agreynge vpon the pryce the gate was shut,
But in the mean time whiles they were agreeing upon the price the gate was shut,
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& the miserable virgyns excludyd, & kept out from the eternall Joys.
& the miserable Virgins excluded, & kept out from the Eternal Joys.
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After the same sort men beyng ignoraunt of the truythe of Godes word vsith in the tyme of there sicknes with the vnlerned prystes.
After the same sort men being ignorant of the truythe of God's word vsith in the time of there sickness with the unlearned prystes.
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Whyles the miserable and afflictyd sicke man is crucifyed and tormentyd wyth the fier of hell in hys agony and passion of deathe askyng counsel of his curate,
Whiles the miserable and afflicted sick man is Crucified and tormented with the fire of hell in his agony and passion of death asking counsel of his curate,
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when hys curate shuld perswade the sicke man to the restitution of hys neyghbours goodes and fame,
when his curate should persuade the sick man to the restitution of his neighbours goods and fame,
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yf ony suche wronges were commyttyd, & then perswade him of all myghtye godes mercye in Christe, in who is bloud he foryeuethe all offences Gene. 3. Esa. 53. Ephe. 2. and makyth the synner more whitter then the snowe.
if only such wrongs were committed, & then persuade him of all mighty God's mercy in Christ, in who is blood he foryeuethe all offences Gene. 3. Isaiah 53. Ephes 2. and maketh the sinner more whitter then the snow.
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Esa. 1. then the vngodlye Curate settythe forthe hys marchaundes to sale: Messes, Ryngyng, lightes, peregrinations, wyth other lyke.
Isaiah 1. then the ungodly Curate settythe forth his marchaundes to sale: Messes, Ringing, lights, Peregrinations, with other like.
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The wreachyd syke man thoughe hys conscience barith hym record these thynges satisfye not, nor remouyth the greatnys of hys temptaciō yet seinge he knowyth no better,
The wreachyd syke man though his conscience barith him record these things satisfy not, nor remouyth the greatnys of his temptation yet sing he Knoweth no better,
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and hath lernyd no farther then the opynyon of man hathe taughte:
and hath learned no farther then the opinion of man hath taught:
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he begynnythe to intreat with the priste vpon the pryce of hys marchaundes and manye tymes before they be fully at apoynt ye byer & seller:
he begynnythe to entreat with the priste upon the price of his marchaundes and many times before they be Fully At apoynt you buyer & seller:
pns31 vvz pc-acp vvi p-acp dt n1 p-acp dt n1 pp-f po31 n2 cc d n2 c-acp pns32 vbb av-j p-acp vvi pn22 n1 cc n1:
(5) part (DIV2)
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the poore sicke byer dieth, and the gate of saluation is shut in, and thus for the loste of fayuyd purgatorye that the scripture of God ferith noman with all, he fyndyth vnfaynyd hell (eternall damnation) from whense nether the lyuynge,
the poor sick buyer Dieth, and the gate of salvation is shut in, and thus for the lost of fayuyd purgatory that the scripture of God ferith Roman with all, he fyndyth unfeigned hell (Eternal damnation) from whence neither the living,
dt j j n1 vvz, cc dt n1 pp-f n1 vbz vvn p-acp, cc av p-acp dt vvn pp-f j n1 cst dt n1 pp-f np1 vvz n1 p-acp d, pns31 vvz j n1 (j n1) p-acp c-crq j dt n-vvg,
(5) part (DIV2)
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nether the deed cā relese him.
neither the deed can relese him.
av-dx dt n1 vmb vvi pno31.
(5) part (DIV2)
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And thus I wil yet adde incase there were ony Purgatorye, yet could not ye soules be delyueryd by these remedys that supersticiō hath prescribyd seinge there remedies for the moste part be blasphemye agaynst God:
And thus I will yet add incase there were only Purgatory, yet could not you Souls be Delivered by these remedys that Superstition hath prescribed sing there remedies for the most part be blasphemy against God:
cc av pns11 vmb av vvi n1 a-acp vbdr av-j n1, av vmd xx pn22 n2 vbb vvn p-acp d n2 cst n1 vhz vvn vvg a-acp n2 p-acp dt av-ds n1 vbb n1 p-acp np1:
(5) part (DIV2)
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as the Masse a prophanation of the Lordes supper, holye water with other souche like:
as the Mass a profanation of the lords supper, holy water with other souche like:
c-acp dt n1 dt n1 pp-f dt ng1 n1, j n1 p-acp j-jn n1 av-j:
(5) part (DIV2)
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& other of there remedies be folyshe, & to be mockyd at, as the Ryngynge of belles to ease ye payne of ye deed with other.
& other of there remedies be foolish, & to be mocked At, as the Ringing of Bells to ease you pain of the deed with other.
cc j-jn pp-f po32 n2 vbb j, cc pc-acp vbi vvn p-acp, c-acp dt n-vvg pp-f n2 pc-acp vvi pn22 n1 pp-f dt n1 p-acp n-jn.
(5) part (DIV2)
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I beseche you all brether in the dere blud of Christe to leaue byinge of Godes grace,
I beseech you all brether in the dear blood of Christ to leave buying of God's grace,
pns11 vvb pn22 d av p-acp dt j-jn n1 pp-f np1 pc-acp vvi vvg pp-f n2 n1,
(5) part (DIV2)
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and the merites of men that cannot meritte inough for themselues. Youre owne goodes thus be stowyd, shall worke your own damnation.
and the merits of men that cannot merit enough for themselves. Your own goods thus be stowyd, shall work your own damnation.
cc dt n2 pp-f n2 cst vmbx vvi av-d p-acp px32. pn22|vbr d n2-j av vbb vvn, vmb vvi po22 d n1.
(5) part (DIV2)
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Remembre thys sayng of Saynct John. There workes folowe them. Lyue here after verteuslye that ye maye dye godlye.
remember this saying of Saint John. There works follow them. Live Here After verteuslye that you may die godly.
vvb d vvg pp-f n1 np1 a-acp n2 vvb pno32. vvb av c-acp av-j cst pn22 vmb vvi j.
(5) part (DIV2)
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He fyghtithe not manfullye, that is brought vp all wayes delicatelye. In ye houre of deathe is lyke to be our hardyst assault & greatest danger.
He fyghtithe not manfully, that is brought up all ways delicately. In you hour of death is like to be our hardyst assault & greatest danger.
pns31 vvz xx av-j, cst vbz vvn a-acp d n2 av-j. p-acp pn22 n1 pp-f n1 vbz av-j pc-acp vbi po12 vdd2 n1 cc js n1.
(5) part (DIV2)
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The bocke of oure consciens shalbe openyd.
The bocke of our consciens shall opened.
dt n1 pp-f po12 n1 vmb|vbi vvn.
(5) part (DIV2)
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The deuyll wyl agrauat & yeue al the strenghe he can to our synne and will (if god suffre him) other extenuat and diminishe the mercye of God,
The Devil will agrauat & yeve all the strenghe he can to our sin and will (if god suffer him) other extenuat and diminish the mercy of God,
dt n1 vmb fw-la cc vvi d dt j pns31 vmb p-acp po12 n1 cc vmb (cs n1 vvb pno31) j-jn n1 cc vvi dt n1 pp-f np1,
(5) part (DIV2)
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or clene cause vs to despere:
or clean cause us to despere:
cc j n1 pno12 pc-acp fw-fr:
(5) part (DIV2)
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hell then will gape & open his mouth vpō vs. Make redy therfore whyl ye haue time for your selfes in ye bloud of Christ and study amendement of lief.
hell then will gape & open his Mouth upon us Make ready Therefore whyl you have time for your selves in you blood of christ and study amendment of lief.
n1 av vmb vvi cc vvi po31 n1 p-acp pno12 vvb j av vmb pn22 vhb n1 p-acp po22 n2 p-acp pn22 n1 pp-f np1 cc vvi n1 pp-f j.
(5) part (DIV2)
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Besydes ye scripture here what S. August. saieth.
Besides you scripture Here what S. August. Saith.
p-acp pn22 n1 av r-crq n1 np1. vvz.
(5) part (DIV2)
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Tract. 49. super Jo. Vnusquis { que } cum causa sua dormit, & cum causa sua resurget. That is.
Tract. 49. super John Vnusquis { que } cum causa sua dormit, & cum causa sua Resurget. That is.
n1. crd n1 np1 fw-la { fw-fr } fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la. cst vbz.
(5) part (DIV2)
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Euerye man slepeth wyth hys owne cause, and shall ryse wyth hys owne cause. In oure sykenes let vs therfore do these. 2. thinges, reconcile ourselfes to our neyghbours.
Every man Sleepeth with his own cause, and shall rise with his own cause. In our sickness let us Therefore do these. 2. things, reconcile ourselfes to our neighbours.
np1 n1 vvz p-acp po31 d n1, cc vmb vvi p-acp po31 d n1. p-acp po12 n1 vvb pno12 av vdb d. crd n2, vvb n2 p-acp po12 n2.
(5) part (DIV2)
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The second, lette vs crye vnto the Lorde in Christ saying: I beleue remissyon of synne.
The second, let us cry unto the Lord in christ saying: I believe remission of sin.
dt ord, vvb pno12 vvi p-acp dt n1 p-acp np1 vvg: pns11 vvb n1 pp-f n1.
(5) part (DIV2)
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¶ The conclusyon.
¶ The conclusion.
¶ dt n1.
(6) conclusion (DIV2)
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¶ If we will not lamente the death of our frends, let vs hear & rede the scripture diligently that sayeth:
¶ If we will not lament the death of our Friends, let us hear & rede the scripture diligently that Saith:
¶ cs pns12 vmb xx vvi dt n1 pp-f po12 n2, vvb pno12 vvi cc vvi dt n1 av-j cst vvz:
(6) conclusion (DIV2)
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they be blessed yt dye in the Lord. And we, if we purpose to dye wel:
they be blessed that die in the Lord. And we, if we purpose to die well:
pns32 vbb vvn pn31 vvi p-acp dt n1. cc pns12, cs pns12 vvb pc-acp vvi av:
(6) conclusion (DIV2)
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whyl we be in helth let vs lerne to knowe, to feare, and to put all our trust in the Lord solye & onelye thorough Christe,
whyl we be in health let us Learn to know, to Fear, and to put all our trust in the Lord solely & only through Christ,
vmb pns12 vbi p-acp n1 vvb pno12 vvi pc-acp vvi, pc-acp vvi, cc pc-acp vvi d po12 n1 p-acp dt n1 av-j cc av-j p-acp np1,
(6) conclusion (DIV2)
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and then in the trance and dangerous agonye of deathe we shall ouercome manfullye, and saye rather for our frendes that dye, blessed & thanked the Lorde who hath vouch saued to take vnto hym hys seruaunte in the bloude of Christ from the miseris of thys worlde and the Iles therof:
and then in the trance and dangerous agony of death we shall overcome manfully, and say rather for our Friends that die, blessed & thanked the Lord who hath vouch saved to take unto him his servant in the blood of christ from the miseris of this world and the Isles thereof:
cc av p-acp dt n1 cc j n1 pp-f n1 pns12 vmb vvi av-j, cc vvb av-c p-acp po12 n2 cst vvb, j-vvn cc vvd dt n1 r-crq vhz n1 vvn pc-acp vvi p-acp pno31 po31 n1 p-acp dt n1 pp-f np1 p-acp dt fw-la pp-f d n1 cc dt n2 av:
(6) conclusion (DIV2)
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rather then to saye (as the moste part of mē doth) God haue mercy vpon his soule, whych word includeth a verye doute of the state of the deade,
rather then to say (as the most part of men does) God have mercy upon his soul, which word includeth a very doute of the state of the dead,
av-c cs pc-acp vvi (c-acp dt av-ds n1 pp-f n2 vdz) uh-np vhb n1 p-acp po31 n1, r-crq n1 vvz dt j fw-fr pp-f dt n1 pp-f dt j,
(6) conclusion (DIV2)
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and more spoken of custome, then of knowelege.
and more spoken of custom, then of knowledge.
cc av-dc vvn pp-f n1, av pp-f n1.
(6) conclusion (DIV2)
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Let vs therfore with the holy ghost say, blessed be the dead, that dyeth in the Lorde. So be it. ✚ FINIS.
Let us Therefore with the holy ghost say, blessed be the dead, that Dies in the Lord. So be it. ✚ FINIS.
vvb pno12 av p-acp dt j n1 vvi, j-vvn vbb dt j, cst vvz p-acp dt n1. np1 vbb pn31. sy fw-la.
(6) conclusion (DIV2)
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