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hurt man from thence where he lay hurt, and bringeth him to his right host, where, no doubt, he may be cured, if he will apply himself thereto.

It is read in histories, that the manner among the old Egyptians or Assyrians was, when any were sick, to lay him abroad, that every man that passed by might tell, if he had been vexed with such like sickness, what thing that was that did cure and heal him, and so they might use it to the patient. And by this means it is thought, that the science of physic was first found out: so that it may appear that this readiness for to teach another that thing, wherein a man feeleth ease of grief, is not only christian, but also natural.

In our great trouble, which of late did happen unto us, as all the world doth know, when it pleased God for a time to attempt us with his scourge, and to prove if we loved him, in reading this book we did find great comfort, and an inward and godly working power, much relieving the grief of our mind. The which thing now calling to remembrance, we do think it our duty not to be more unnatural than the old Egyptians were; but rather, as the office of a Christian is, to be ready to help all men by all ways possible that we can, and specially those that be afflicted.

And hereupon we have required him, of whom we had the copy of this book, to set it forth in print, that not only we, or one or two more, but all that be afflicted, may take profit and consolation, if they will; yea, and they that be not afflicted, may either see what they should have done in their trouble, or what hereafter they ought to do, if any like happeneth unto them; knowing certainly, that such is the uncertainty of the world and all human things, that no man standeth so sure, but the tempest of affliction and adversity may overtake him, and, if the grace of God do not singularly help him, cast him down, and make him fall.

Wherefore it is most necessary always to have in readi

ness such godly meditations and medicines, as may pacify God's wrath beginning to kindle, and defend in part the bitterness of affliction, whereof this book is very plenteous and full. Fare you well.

[In the Peterborough copy is added: From our house at Somerset-place, the vi day of May. Anno 1550.]

A SPIRITUAL AND MOST PRECIOUS PEARL,

TEACHING ALL MEN TO LOVE AND EMBRACE THE CROSS AS A MOST SWEET
AND NECESSARY THING UNTO THE SOUL; WHAT COMFORT IS TO BE
TAKEN THEREOF; WHERE AND HOW BOTH CONSOLATION AND

AID IN ALL MANNER OF AFFLICTIONS IS TO BE SOUGHT;

AND AGAIN HOW ALL MEN SHOULD BEHAVE

THEMSELVES THEREIN, ACCORDING TO

THE WORD OF GOD.

CHAPTER I.

THAT ALL TROUBLE AND AFFLICTION COMETH FROM GOD.

I CALL all that trouble and affliction, whatsoever is reputed to be contrary to the desire and appetite of man's nature; as the unquiet suggestions of the flesh, the temptations of the devil, sickness of body, a wicked and froward mate in matrimony, to have disobedient children, unkind and unthankful friends, loss of goods, to be deprived of any old liberty or privilege, loss or blemish of name and fame, the malice and displeasure of men, hunger, dearth, pestilence, war, imprisonment, and death. And in this register do I put all kinds of crosses and afflictions, whether they be bodily or ghostly, our own or our friends', private and singular, or universal and general, privy and secret, or open and manifest, deserved or undeserved.

:

In all such things, I say every christian man ought first of all to consider the very root, ground, and beginning, after this wise that all things, whatsoever God sendeth, we ought to take and receive them patiently. For this is once true, that God is our Creator and Maker, and we his workmanship; he is our King, our Lord, and Father; and like as it is not seeming that the pot should murmur against the potmaker, (Isa. xlv. lxiv. Jer. xviii.) even so is it much less Isi. xlv. 9; convenient that we should murmur and grudge against God's Jer. xviii. 6. will and judgment. And although trouble and affliction riseth and springeth oftentimes by the wickedness of enemies, and through the instigation of the devil, or else by some other

lxiv. 8.

Rom. ix. 21.

mean; yet ought we never to imagine that it cometh by fortune or chance, without the permission, sufferance, determination, and will of God, but by and with the foreknowledge, Ezek. xxviii. providence, and appointment of God. Ezek. xxviii. Job i Matt. x.

2.

Job i. 21.
Matt. x. 21.

Deut. xxxii.

And to speak properly concerning safeguard, it is all one, so that we tempt not God, whether we live in poverty or in riches, in the fire or in the water, among our enemies or among our friends, seeing that God seeth, knoweth, disposeth, and ruleth all things, as witnesseth the first book of the 1 Sam. ii. 4. Kings, ii. "The Lord bringeth to death, and restoreth again unto life; bringeth into the grave, and raiseth up again; Tobit xiii. 2. putteth down, and exalteth also." And Job also testifieth in his misery: “The Lord hath given it, and the Lord hath taken it again." And Christ saith: "There falleth not a sparrow upon the earth without your Father's will; yea, Luke xii. 6. the hairs of your head are all numbered." Luke xii.

23.

Wisd. xvi. 13.

Job i. 21.

Matt. xxv.

Seeing then that all our troubles and afflictions come from God, we ought to humble and submit our hearts and minds unto the obedience of God, and to suffer him to work with us according unto his most holy will and pleasure. Wherefore, whensoever unseasonable weather shall hurt and perish the corn and fruit of the earth, or when a wicked man shall misreport us, or raise up any slander of us, why should we murmur and grudge against the elements, or go about to revenge us of our enemies? For if we lift not up our minds, and consider that God layeth his hand upon us, and that it is he that striketh us, we are even like unto dogs, and no better, which, if a man do cast a stone at them, will bite the stone, without any respect who did cast the stone.

And again, no man ought to be unwilling or discontent to render again that talent or pledge that was committed to him only to reserve and keep. Matt. xxv. It is that God, that giveth us life, health of body, strength, wife, children, friends, riches, honour, power, authority, peace, rest, and quietness for a time, so long as pleaseth him. Now if the same God will take again some of these things, or all, he taketh nothing but his own, and even that which we did owe unto him. For the which cause, to murmur against his will, and to strive against his judgment, it cannot be but a heinous and grievous

sin.

CHAPTER II

THAT TROUBLE AND AFFLICTION AND ADVERSITY ARE SENT
UNTO US OF GOD EVEN FOR THE

OUR SINS.

PUNISHMENT OF

Now what thing moveth or causeth God to send home unto us and visit us with affliction, trouble, and vexation?

Concerning this point, mark this well. Whatsoever any man hath merited and deserved, that ought he to bear, and to suffer willingly and gladly.

every man appose

Let and examine himself, whether he hath not deserved to be correct and chastened of God, if it be not for any special thing at the present instant, yet for other sins committed at other times? Now will our Lord God, in all manner of punishments and visitations, declare the order of his righteousness, and his heavy wrath. and indignation against sin and wickedness (Rom. v. vi. Num. xiv. Nahum i.); for he second com- Exod. xx. 5. mandment, "I, the Lord, which am thy God, am a jealous and earnest God, and I will visit the sins of the fathers upon the children, even until the third and fourth generation, if

saith in the

they hate and contemn me." And in the fifth book of Moses Deut. xxviii. are all the plagues rehearsed, one after another, which shall

eth sin with

be poured out upon the wicked and ungodly. And in Luke, chap. xiii., it is said thus: "If ye do not amend, ye shall all Luke xiii. 5. perish." And that we may perceive even before our eyes evidently, how that punishment and plagues are the due reward unto sin, God tempereth and frameth the punishment God punisheven like unto the sin, so that they do both agree together like sin. as well in form and likeness, as in proportion and quality. As for an example: like as David defiled Urias' wife, even so were his wives defiled unto him again. He caused Urias to be slain and destroyed, and therefore did his son destroy his own brother again, and stirred a sedition and uproar, and hunted and drove his father out of his kingdom; so that no man can sufficiently express the great misery and punishment, that David and his people suffered, for the shameful wicked

[COVERDALE.]

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