cōming the Prophete Malachies wordes are Beholde our Lord shal come and vvho shal be able to abide the daie of his comming And the Prophete Esaie addeth further touching the same cōming that the verie mountaines shalmelt at that daie before his face And yet further he describeth the same in an other place thus Beholde our Lord shal come in strength and sortitude as a storme of haile and as avvhyrle vvinde breaking and throvving doune vvhat soeuer standeth in his vvaie as a rage of many vvaters that ouer-stovve and rushe together c. Wherunto the Prophet Dauid annexeth that burning fire shal runne before his face and on euery side of him a violent tempest This terrible Iudge then being set and al creatures of the world conuented before him the Scripture laieth doune vnto vs the order of that iudgment described by Daniel in thes wordes I stoode saieth he vvith attention and I savve certaine seates placed and the Auncient of yeares sate doune in iudgment Thousand thousands vvere attendant to serue him and ten hundreth thousand thousands stood vvaiting before him The iudgment vvas settled and the bookes vvere opened Thus much was reueyled to Daniel without declaration what bookes thos were But to S. Iohn the same were made manifest who expoundeth the matter thus I savve saieth he a great bright throne and one that sate vpon the same before vvhos face both heauē and earth did tremble c. And I savve al thos that vvere dead both great and smal standing before the throne And the bookes vvere ther opened and al thos that vvere dead had their iudgemēt according to the thinges vvhich vvere vvriten in thos bookes euery one according to his vvorkes By which wordes we are gyué to vnderstand that the books which at that daie shal be opened and wherby our cause must be discerned shal be the euidences of our deedes and actions in this life recorded in the testimonie of our owne consciences and in the infallible memorie of Gods inscrutable wisdome Wherūto shal gyue witnes in that place against the reprobate both heauen and earth which were created for them the Sunne and Moone with all the starres and planetes which from the beginning of the world haue serued them the elements and other creatures inordinately loued and abused by them their compagnions ther present with whom they sinned their brethern whom they afflicted the preachers and other Saints of God whom they contemned and aboue al other thinges the ensigne and standard of their redemption I meane the triumphant Crosse of Christ which shal at that daie be erected in the sight of all the world Al thes I saye with infinite other thinges shal thē beare witnes against the wicked and condemne them of intollerable ingratitude in that they offended so gratious and bountiful a Lord as by so manifold benefites allured them to loue and serue him At this daie saieth the Scripture shal the iust stand in great constancie against thos by whom they were afflicted and oppressed in this life And the wicked seeing this shal be surprised with a horrible feare and shal saie vnto the hilles fal vpō vs and hide vs from the face of him that fitteth vpon the throne and from the indignatiō of the Lambe for that the great daie of wrath is now come O merciful Lord how great a daie of wrath shal this be how truly said thy Prophete in his meditation of this daie vvho can conceyue the povver of thy vvrath or vvho is able for very scare to recount the greatnes of thine indignatiō This is that daie of thine wherof thy seruant said so long before that thy zeale and surie should spare none in this daie of reuenge nether should yeeld or be moued vvith any mans supplication nor should admit revvards for the deliuery of any man This is that most dreadful daie of thine wherof thy holy Prophete admonished vs when he said Behold the daie of our Lord shal come a cruel daie ful of indignation vvrath and surie to bring the earth into a vvildernes and to crushe in peeces the sinners therof And an other Prophete of the self same daie behold the daie of our Lord dot bcome a daie of darknes and dimnes a daie of cloudes and stormes a most terrible daie and such an one as vvas neuer from the beginning of the vvorld nor shal be after in al eternitic This is thy daie ô Lord and so properly thou wilt haue it called like as it pleaseth thy goodnes to terme the course of this present life the daie of man For that as in the time of this present world thou art content to holde thy peace and be patient and suffer sinners to doe their wil euen so at this last daie thou wilt rise vp pleade for thine owne glorie and wilt make thy self knowen to the terrour of thine enimies according as thy seruant Dauid foretold of the when he said Cognescetur Dominus iudicia faciens God wil be knowé when he shal come to doe iudgment Good God what a maruailous daie shal this be when we shal see al the children of Adam gathered together from al corners and quarters of the earth when as S. Iohn saieth the sea and land shal yeeld their dead bodies and both hel and heauenshal restore the soules which they possesse to be vnited to thos bodies What a wonderful meeting wil this be deare Christian how ioyful to the good and how lamentable doleful and terrible to the wicked The godlie and righteous being to receyue the bodies wherin they liued into the league felowship of their eternal blisse shal embrase them with al possible swetnes and delight singing with the prophet Behold hovv good pleasant a thing it is for brethern or parteners to dvvel together in unitie But the miserable damned spirites beholding the carcaies which were the instruments and occasiós of their sinne wel knowing that their inspeakable tormentes shal be encreated by their mutual coniunction and association shal abhorre and vtterly derest the same curse the daic that euer they were acquainted together inueighing most bitterly against all the partes and semes therof as against the eies for whos curious delighte so many vanities were seught the eares for whos pleasure and daliance so great varietie of sweet sounds and melodie was procured the mouth and taste for whos contentemēt and fond satisfaction so innumerable delicacies were deuised And to be short the backe and belly with other sensual partes for contentatió of whos riotous volupteoulnes both sea and land were sifted and turmoiled This shal be the most sorowful condition of thes infortunate soules at that daie but this sorowe shal not auaile them For the iudgment must passe on And then saieth the Scripture shal christ separate the sheepe frō the goates shal place his sheepe on the right hand and the goates on the lest
the causes of my large and ample additions in this booke And yet was ther besides al thes one cause more which also I conceaued by information of others An I this was that diuers persons as I was tolde hauing desire in them selues to reade the former booke but yet being weake and feartul to be touched so nere in conscience as they imagined this booke would doe durst neuer intermedle therwith being informed that ther was nothing in the same wherwith to intertaine them selues but only such vehement matter of persuasiō as would troble and afflict thom For remedie of which inconueniencie if it were an inconueniencie I haue inserted diuers chapters and discourses of matters more plausiole and of them selues more indifferent whervvith the reader may solace his minde at such times as he findeth the same not willing to feele the spurre of more earnest motion to perfection And to the end he may the better be able to serue him self at al times and to al purposes of whatsoeuer is contayned within this booke I haue thought good to set downe in the end of al a short draught or methode for the particuler vse of euery part and parcel therof how it may sorue either to prayer or meditation or els to instruction exhortation consolation or other effect according to the time and place or to the neede state condition other qualetie of the person that shal come to reade the booke Now then good reader and my deare Christian brother hauing nothing els at this time to admonishe the of I wil end this preface and remit the to the reading of the booke it self that followeth exhorting the most earnestly for thine owne soules sake in the tender bowels of our sweet Sauiour IESVS that thou reade the same with attention as matter that appertaineth nearest of al other vnto the and with al to yeld most hartie and humble thākes to almightie God that in his Catholique Church fayleth not from time to time to sende diuers strange and stronge meanes whereby to stirre vp men to consideration of their estate and to the gayne of their saluation in the life to come This I say by almightie Gods diuine goodnes and prouidence is ordinarie in his spouse the Catholique Church wher his spirit abideth vntil the worldes end and it is so in her alone as it is her proper and peculier possession and neuer trulie to be founde in them who liue out of her albeit for a time and in some pointes they maye haue a shewe or shadoe therof This we see fulfilled in al heretiques and sectaries both of old and of our daies who albeit some times they wil seeme to writ bookes of institutions to manners and good life yet their doctrine therin being as wilde as their faith is wandering they neuer bring any thing to passe but from worse to worse wherof the whole world at this daye doth giue experience The reason of this in general may be taken from the nature and spirit of heretiques described vnto vs for our admonishment in holie scripture wherof one principal point is that they shal be as S. Paul saith Sine pace without al rest or peace and consequently alvvaies learning and neuer attaining to the knowledge of truth They shal bestow al their time in iangling and quarreling and in the meane space as S. Peter wel noteth they shal vvalke according to their ovvne concupiscences albeit they talke neuer so much of mortification and of their quickning spirite for which cause he calleth them also illusores mockers and deceauers that is as S. Paul seemeth to interprete the same fellovves that vvith seigned vvordes shal make their ovvne gaine and vvhich hauing a shevv of pietie shal in life deny the force or vertue thereof And this why heretiques in general can neither teach true pietie and deuotion not yet giue example therof in their owne liues But now if we looke into the particuler sectes that are of this our most vnhappie time we shal finde a more peculier reason why they in special much lesse may doc the same For that in truth the very groundes of their opinions doc resist altreating of such affaires neither can you vrge almost any one point of true pietie but that 〈◊〉 must impugne some principal article of their doctrine As may appeare by that which hath bene declared before concerning the places both of fathere and scriptures thrust out by M. Buny in my former booke wherof also it were not hard to make diuers most cuident demonstrations in this place For if for example sake you exhort men to labour for their owne saluation as S. Paul did Philip. 2. ver 12. then you teach them to put confidence in their owne workes which with protestantes is abhominable If you encourage men to suffer in respoct of rewarde as Christ did Matth. 5. ver 12. then fal you flatly vpon the doctrine of merite If you tel them that heauen is put in their owne handes to gaine as our Sauiour did Math. 11. ver 12. then allow ye not only of morite but also of free wil. If you wish men to liue in feare and trembling in respect of Gods secret iudgements and of the vncertaintie of our saluation as S. Paul did Phi. 2. ver 12. Hob. 3. ver 14. and S. Peter 2. ep 3. ver 17. then impeach you the certaintie of protestantes predestination If you counsail men to make amendes by good workes forth 〈◊〉 euil life past as S. Iohn Baptist did Luke 3. ver 8. then you reach satisfaction If you terrifie them with the feare of hel and with the declaration of the paines in the world to come as Christ did Math. 8. ver 12. then with them you offer iniurie to Gods infinit mercie If you exhort men to fasting praying loue of virginitie desire of pouertie chastesing their own bodies restitutió penance and the like as al the course of holie scripture doth then runne you into plaine and open papistrie And then deare Christian brother what treating can ther be of pietic in life wher none of thes important matters may be once named Truly good brother wel may a man vainlie talke in the aire of a quick ening spirite and mstrification as they are wonte in pastime to doe but nothing in sinceritie-wil euer be brought to passe where thes weightie pointes be not soundly and seriously handled For take away the mention of thes thinges forth of holie scripture it self together with the large and frequent exhortations that therin are made vnto them and very litle wil remaine about other affaires the cheefe indeuour of Gods holie spirit being bent as is manifest to the setting forthe and inculcating of thes matters aboue al other vnto Christian people Which spirit of almightie God the Catholique Church his holie and deare spouse taking vpon her to imitate after the foundation of true faith once laide calleth vpon her children both daily
all others in those first tymes of simplicitie and sinceritie were in parte translated into diuers liguages before the Monarchie of the Persians that is before any storie of the Gentiles were writen as Eusebius out of manie heathen authours declareth NEXT TO the reason of antiquitie is alleaged the manner of wryting authorising cóseruing thes scriptures which is such as greatelie cōfirmeth the certaintie of thinges conteyned therin For first what soeuer is sett downe in these wrytinges was ether taken immediatelie frō the mouth of God as were the propheties and bookes of the law or els collected from tyme to tyme by general consent according as matters miracles sell out as were the booke of iudges the bookes of Kinges and Chronicles and some other that conteine recordes and histories of tymes Which bookes were not gathered by some one priuate man vpon hearsaye or by his owne imagination longe after thinges donne as heathen histories and other prophane recordes monumtes are but they were writen by general agreement in the self same dayes when thinges were in sight and knowledge of all men and so could not be seigned Secondlie when bookes were writen they were not admitted into the canon or authoritie of scriptures that is of gods worde or diuine writinges but vpon great deliberation and most euidēt proof of their vndoubted veritie For ether the whole cōgregatió or Synagoge who had th' approuing here of and among whom commonlie were diuers prophetes did know most certainlie the thinges and miracles to be true as did also the whole people that were recorded in thes writinges conteining histories or els they saw the same confirmed frō God by signes and wonders as in the bookes of their prophetes of their-law gyuer Moises it fell out Thirdlie when anie thing was writen and admitted for scripture the care of cōseruation therof was such and the reuerence of Iewes therunto so great as may easilie assure vs that no corruption or alteration could happen vnto it For first the thig was copied out into twelue Autentical Copies for all the twelue tribes and then againe in euerie tribe ther were so manie Copies made as were particuler synagoges within that tribe All was donne by special Notaries Scribes ouerseers and witnesses The Copies after diligent renewe taken were layde vp by the whole Cōgregatiō in the treasure-howse of the temple vnder diuers lockes and keyes not to be touched but by men appointed nor to be vsed but with singuler reuerence To adde diminish corrupt or alter was present death by the lawes of the Nation And how then was it possible sayeth the Iewe that among thes writinges ether falshode should creepe in or truth once receaued could afterwardes be corrupted It is not possible sayeth he in reason and therfore obserueth he an other thing in this case which ī truth is of verie great consideration to witt that no other Nation vnder heauē did euer so much esteeme their owne writīges that they would offer to die for the same as the Iewes were redieto doe for euerie sentēce and syllable of their scriptures Wherof also it did proceede that in all their miseries and afflictions wherin they were a spectacle to all the world in all their flightes and banishementes to Egipt Babylon Persia Media and other corners of the earth in all their spoiles assaults and deuastations at home they yet euer had special care to conserue these writinges more then their owne lyues and so haue kepte the same without may me or corruptiō more ages together then all Nations in the world haue donne any other monumentes THE THIRD persuasion which is vsed by the Iewe for the veritie of his scriptures is the consideration of the particuler men that wrote them who were such as in reason can not be suspected of decept or falshod For as I haue said the Stories of the Byble were writen from tyme to tyme by publique authoritie and by the testimony of all men that saw and knew the thinges that are rehersed The bookes of propheties were endited by the prophetes them selues who were plaine simple and sincere mē authorized from God by continual miracles and yet so scrupulous and timerous of their owne speeches as they durst say nothing but only our Lord saith this the God of Hostes commaundeth that c. And when they had preached and reade their writinges in the hearinge of all the people they protested that it was not mans worde but gods and that for such they left it in the publique treasurie of their Nation vntill by tracte of tyme th' euent and fulfilling of their propheties should proue thē true as alwayes it did and their owne both liues and deathes declare that they meant no falshode their liues being such as were not subiect to the corruption pride vanitie or ambitiō of this life as other prophane and heathen writers were and their deathes for the most parte offered vp in holie martirdome for defence of that truthe whiche they had preached writen as appeareth in Esay that was sawed in peeces by kīg Manasles in Ieremie that was stoned to death by the common people in Ezechiel that was slayne by the capitaine of the Iewes at Babylō in Amos whose braines were beaten oute by Amasias the wicked idolitrous priaest in Bethel in Micheas whose necke was broken by prince Ioam sonne to kinge Achab in Zacharie that was slaine at th' Aulter and the lyke And this for the Prophetes of later tymes amōg the Iewes But now if we cōsider the first Prophete of all that wrote among that people I meane Moyses that was not only a Prophet but also an Historiographer a Law giuer a Captaine and a Prieste the first that euer reduced that people to a common wealth and the first that putt their actes gestes in writing or rather th' actes and gestes of almightie God towardes them this man I say if we cōsider hym onlie I meane the circūstances of his person the Iewe thiketh this a sufficiēt motiue to make anie mā of reason beleeue what so euer he hath lefte writen in the Bible without further confirmatiō And first for his antiquitie I haue spokē before and the heathēs doe confesse it for miracles donne by hym the greatest ennemies that euer he had in the world that is Appiō in his fowerth booke agaīst Iewes and Porphirie in his fowerthe booke agaīst Christiās d ee acknowledge them and Porphirie adioyneth more for proofe therof that he fownde the same cōfirmed by the storie of one Saconiathō a Gentile who liued as he saith at the same tyme with Moyses But what all those miracles say they were donne by artemagicke not by the power of God as Moyses boasted But thē asketh thē the Iew wher Moises a shepheard could learne so much magick or why could not the Magitians of Pharao whose studie was in that profession from their infancie ether doe the
he was worshipped as a God in that countrie and called by many Mercurius And that the Ethiopians learned circuncisioÌ„ of him which afterward alwayes they retained and so doe vntill this day And as for his miracles donne in Egypt his leading the people thence by the reade sea his liuing with them fortie yeares in the desert the heathen writers agree in al things with the scriptures sauing onely that they recoÌ„pt diuers things to the praise of Moyses which he hath not writen of him self adding also his description to witt that he was a longe taule man with a yeolowe bearde and longe heare Wherwith also accordeth Numenius Pythagoricus touching the actes of Moyses whose life he sayeth that he had reade in the auncientest recordes that were to be had But the fornamed Eupolemus goeth yet forwarde pursueth the storie of Iosue of the Iudges of Saul Dauid of SalomoÌ„ eueÌ„ vnto the building of the temple which he describeth at large with the particuler letters writeÌ„ about thatmatter the king of Tyrus which Iosephus sayeth were in his dayes kepte in the recordes of the TyriÌ„aÌ„s And with Eupolemê° agree Polyhister Hecataeus Abderita that liued serued iÌ„ warre with king AlexaÌ„der the great and they make mention amongest other thiÌ„ges of the inestimable riches of SalomoÌ„ and of the treasures which he did hyde and burie according to the fascion of that tyme in the sepulcher of his father Dauid which to be no fable though not mentioned by the scripture Iosephê° well proueth for that Hircanus the highe Priest and kinge of Iurie being besieged in Ierusalem by Antiochus surnamed Pius not manie yeares before Christs natiuitie to redeeme hym self and the cittie and to pay for his peace opened the said sepulcher of Dauid and fecht out of one parte therof three thousand Talentes in redy monie which amounte to six hundred thousand powndes Englishe if we accompt the talentes but at the least size of talentum Haebraicum And as for the thinges which ensued after Salomon as the diuision of the tribes among them selues and their diuers warres afflictions and transmigrations into other coÌ„tries manie heathen writers doe mention and recorde them and among other Herodotus and Diodorus Sieulus And the fornamed Alexander Polyhistor talking of the captiuitie of Babylon sayeth that Ieremie a Prophet tolde Ioachim his kinge what would befall hym and that Nabuchodonosor hearinge therof was moued therby to besiege IerusaleÌ„ Of the flight of Senacharib from the siege of Ierusalem how he was killed at his returne home by his owne childreÌ„ in the temple according to the prophetie of Esay and storie of the booke of kinges for that he had blasphemed the Lord God of Israel Herodotus witnesseth and that after his death he had a Statua or image of metal erected in his memorie with this inscription in greeke He that beboldeth me lett hym learne to be godlie Conferre Xenophon also in his seuenth booke de Cyropaedia and you shall see hym agree with Daniel in his narrations of Babylon And finallie I will conclude with Iosephus the learned Iewe that wrote imediatelie after Christs ascension and protesteth that the publique writinges of the Syriaus Chaldaeans Phenicians and innumerable hystories of the Graecians are sufficieÌ„t to testifie the antiquitie truth authoritie and certaintie of holie scriptures if there were no other proofe in the world besides The coÌ„clusion of the chapter vvith th' applicatioÌ„ Sect. 4. THus farre haue I treatede of the wayes and meanes which haue bene left to the world from the beginninge therby to know vnderstande their Maker In treating which point I haue stayed my self the longer for that it is the grouÌ„d foundatioÌ„ of all that is or maye be said hereafter It is the first final chiefest principle of all our eternal saluation or damnatioÌ„ and of the total weale or woe that must befail vs possesse vs for euer Which grounde and veritie if it be so certaine and euident as before hath bene shewed by all reason and proofe both diuine and humane and that the matter be so testified and proclamed vnto vs by all the creatures of heauen and earth and by the mouth and writing of our Creator hymself as no ignorance or blindnes can excuse the same no slouthfulnes dissemble it no wickednes denie it what remaineth then but to consider with our selues what seruice this God requireth at our hádes what gratitude what duetie what honour for our creation to th' eÌ„de that as we haue proued hym a most bountiful Creator so we may fynde hym a propitious iudge munificent rewarder For it is not probable that his diuine maiestie which hath appointed euerie other creature to some action for his owne glorie as hathe bene declared at large before should leaue mankinde onelie whiche is the worthiest of all the rest without obligation to his seruice In which one pointe not withstanding though neuer so cleare such is the fondnesse of our corrupt nature without gods holie grace fayled thos auncient wise men of the world of whom S. Paul speaketh so much in his epistle to the Romans taking compassion of their case and callinge them fooles and all their great learniÌ„ge philosophie meere fondnesse for that vvheras by the meanes before mentioned they came to knovv God they did not seeke to glorifie hym as appertained vnto God not yet did render hym due thankes but vanished avvaye in their cogitations c. That is they tooke no profitt by this knowledge of theirs but applied their cogitations vpon the vanities of this worlde more then vpon the honour and seruice of this their God For whiche cause S. Paul adioyneth presentelie in the same place that forso much as they did thus did not shew foorthe by their lyfe and workes that they had the knowledge of God in deede God deliuered them ouer to a reprobate sense and suffered them to fall into horrible synnes which S. Paul doth name and detest in all that chapter and finallie concludeth that their euerlasting perdition ensued principallie vpon this one pointe that wheras they knevv the iustice of God by all the wayes and argumeÌ„tes that before haue bene declared yet would they not vnderstand saith he that death was due to all such which liued in wickednes as they did And the same Apostle vpon consideration of thes matters wherin he standeth long for th' importance therof pronounceth in sine this general sentence with great asseueration and vehemencie of spirit that the vvrath of God is reucaled from heaueÌ„ vpon al impietie and iniustice of thos men vvho holde the knovvledge of God in vnrighteousnes that is who beig indued with the knowledge of God doe liue notwithstanding vnrighteouslie or as he saidbefore doe consume their dayes in vanitie not makiÌ„g accompt of the seruice which they doe owe to that God for their Creation and
other so beholding daily the wounderful examples of godes infinite mercie towardes them that doe repent we may therby conceyue the seueritie of his Iustice towards such as he reserueth to punishment in the life to come and whom for that cause he calleth in holy writ Vasa furoris that is vessels of furie wheron to exercise the rage of his dreadful and most terrible indignation A third consideration to induce vs to the vnderstāding of the greatnes of Gods punishmentes in general may be his maruailous patience and long suffering of sinners in this life As that for example he permitteth diuers mē from sinne to sinne from day to day from yeare to yeare frō age to age to liue continually in the contempt of his Maiestie and transgression of his commaundementes refusing al persuasions allurementes good inspirations or other meanes of grace and fauor that his merciful goodnes can deuise to offer for their amendment And what man in the world could suffer this or what mortal hart were able by inestimable sufferāce for bearing in this life to shew such patience but now if al this should not be requited with seueritie of punishment in the worlde to come it might seeme to be against the law of iustice and equitie and so one arme in God to be longer then the other S. Paule toucheth this reason in his epistle to the Romans where he saith duest thou not knovv that the benignitie of God is vsed to bring thee to repentance and thou by thy bard and impenitent hart doest heape vp vengeace vnto thy self in the day of vvrath and appearance of Gods iust iudgementes vvhich shal restore to euerie mā according to his vvorkes In which sentence S. Paul vseth the phrase of heaping wrath or vēgeāce to signifie therby that like as the couetous man doth laie vp money daily to make his heape encrease so the irrepentant sinner doth heape sinne vpon sinne and God on the contrary side heapeth vengeance to vengeance vntil his measure be ful to restore in the ende measure against measure as the prophet saith and to paye vs home according to the multitude of our ovvne abhominations This was the meaning of almightie God when he said to Abraham that the iniquities of the Amorrheans vvere not yet complet As also in the reuelations vnto S. Ionn Euangelist when he vsed this conclusion of that booke He that doth euil let him doe yet more euil and he that lieth in filth let him yet become more filthie for beholde I come quicklie and my revvard is vvith me to render to euerie man according to his deedes By which wordes God signifieth that his forbearance and tolleration with sinners in this life is an argument of his greater seueritie in the life to come which the prophet Dauid doth insinuate in like maner when talking of a careles sinner he saieth God shal deride him for that he seeth before hand that his daie vvil come Which daie no doubt is to be vnderstoode the daye of account and punishmēt after this life for so doth God more at large declare him self in another place in these wordes And thou sonne of man this saieth thy Lord God the end is come now I save the end is come vpon the. And I wil shew on the my furie and wil iudge the according to thy waies I wil laye against the al thine abominatiōs myn eye shal not spare the nether wil I take anie mercie vpon the but I wil laie thine owae waies vpon the thou shalt know that I am the Lord. Behold affiction commeth on the end is come the end I saie is come it hath watched against the and beholde it is come destruction is now come vpon the the time is come the daie of slaughter is at hand Shortlie wil I power out my wrath vpon the and I wil fil my furic in the and I wil iadge the according to thy waies and I wil lay al thy wickednes vpō the myn eye shal not pitie the nor wil I take any compassion vpon the but I wil lay thy waies vpon the and thy abhominations in the middest of the and thou shalt know that I am the Lord that striketh Hitherto is the speech of almightie God deliuered by the mouth of his holie Prophete SEING THEN we now vnderstand in general that the punishmentes of God in the life to come are most certaine to be greate and seuere to al such as fal into thē for which cause S. Paul affirmeth that it is a horrible thing to fal into the handes of the liuing God Let vs consider some what in particuler what maner of paines and punishmentes they shal be For better conceyuing wherof it is to be noted that there be two sortes of sinners in this worlde the one which die in the guilt of mortal sinne and in the disfauour and hatred of almightie God of whom it is said the portion of vvicked men shal be in the lake burning vvith fire and brimstone vvhich is called the second death The other which haue the guilt of their sinne pardoned by their repentance in this life but yet haue not made that temporal satisfaction to gods iustice nor are so thoroughlie purged in this world as they may passe to heauen without punishmēt and of these it is writen They shal suffer detrimēt but yet they shal be saued as by fire Vpon which wordes of S. Paul the holie father S. Austen writeth thus Because S. Paul sayeth that these mē shal be saued by fire therfore this fire is cōtemned But surely though they shal be saued by it yet is this fire more grieuous then whatsoeuer a man can suffer in this life albeit you know how greate and intollerable thinges men haue or maie suffer The same S. Augustine in an other place expoundeth yet further the words of the said Apostle i this maner They which haue donne thinges worthie of temporal punishment of whom the Apostle saieth they shal be saued by fire must passe through a firie riuer and most horrible shallowes of burning flames signified by the prophet when he saith and a fludd of fire vvent before him and looke how much matter there is in their sinnes so longe must they sticke in passing through how much the fault requireth so much shal the punishment of this fire reuenge And because the word of God doth compare the soule of a sinner to a pot of brasse saying put the pot emptie vpon the coles vntil al the rust be melted of therfore in this fire al idle speeches al filthie cogitations al light sinnes shal boile out and consume which by a shorte waie might haue bene seperated from the soule in this life by almes teares Hitherto S. Augustine And the same holie father in an other place hath these wordes If a sinner by his conuersion escape death and obtaine life yet for al that I can not promise him
for where as the wiseman saieth the hope of vvicked men shal perish Iob saieth the hope of hypocrites shal perish calling wicked men hypocrites for that they say they put their hope in God where as in deede they put it in the world Which thing not only Scripture but also experience teacheth For with whom doeth the wicked man consult in his affaires and doubtes with God principallie or with the world to whom doeth he seeke in his afflictions whom doeth he cal vpon in his sickenes from whom hopeth he to receiue comfort in his aduersities to whom yeeldeth he thankes in his prosperities When a worldly man taketh in hande any worke of importance doeth he first consult with God about the euent thereof doeth he fal downe on his knees and aske his aide doeth he referre it wholie or principallie vnto his honour if he doe not how can he hope for aide therein at his hādes how can he repaire to hym for assistance in the daungers and lettes that fal out about the same how can he haue any cōfidence in hym which hath no part at al in that woorke It is hypocrisie then as Iob truely saieth for this man to affirme that his confidence is in God whereas in deede it is in the world it is in Pharao it is in Egypt it is in the arme of man it is in a lie He buildeth not his house with the wise man vpon a rocke but with the foole vpon the sandes and therfore as Christ wel assureth him vvhen the rayne shal come and studdes descend vvindes blovv al together shal rush vpō that house which shal be at the hower of his death thē shal this house sal the sal of it shal be great Great for the great chaunge which he shal see great for the great horrour which he shal conceaue great for the great miserie which he shal suffer great for the vnspeakable ioyes of heauen lost great for the eternal paines of hel incurred great euery way assure thy self deare brother or els the mouth of God would neuer haue vsed this word Great And this is sufficiēt for the first reason why the hope of wicked men is vaine for that in deede they put it not in God but in the world The second reason is for that albeit they should put their hope in God yet liuing wickedlie it is vaine and rather to be called presumption than hope For vnderstanding wherof it is to be noted that as there are two kindes of faithes recounted in holy scripture the one a deade faieth without good woorkes that is which beleeueth al you say of Christ but yet obserueth not his commaundementes the other a liuelie iustifying faieth which beleeueth not onelie but also woorketh by charitie as S. Paules woordes are So are there two hopes folowing these two faithes the one of the good proceeding of a good conscience where of I haue spoken before the other of the wicked resting in a guiltie conscience which is in deede no true hope but rather presumption This S. Iohn proueth plainlie when he saieth Brethren if our hart reprehend vs not then haue vve confidēce vvith God That is if our harte be not guiltie of wicked life And the wordes immediatlie folowing doe more plainly expresse the same which are these VVhat so euer vve aske vve shal receaue of hym for that vve keepe his commaundementes and doe those thinges vvhich are pleasing in his sight The same confirmeth S. Paule when he saieth that the end of Gods commaundementes is charitie frō a pure harte and a good conscience Which wordes S. Austen expounding in diuers places of his workes proueth at large that without a good conscience there can no true hope be conceaued S. Paul saieth he addeth from a good conscience because of hope for he vvhich hath the scruple of an euil conscience dispareth to attaine that vvhich he beleeueth And againe Euery mans hope is in his ovvne conscience according as he feeleth hym self to loue God And againe in an other booke the Aposlle putteth a good conscience for hope for he onelie hopeth vvhich hath a good conscience and he vvhom the guilt of aneuil conscience doeth pricke retireth backe from hope and hopeth nothing but his ovvne damnatiō I might here repeate a great many more priuileges prerogatiues of a vertuous life which make the same easie pleasant and comfortable but that this chapiter groweth to be long and therfore I wil onelie touche as it were in passing bie two or three other pointes of the most principal vvhich notwithstāding would require large discourses to declare the same according to their dignities THE FIRST wher of is the inestimable priuilege of libertie freedome which the vertuous doe enioy aboue the wicked accordig as Christ pmiseth i thes words If you abide i my cōmademēts you shal be my scholers in deed you shal knovv the truth and the truth shal set you free Which wordes S. Paul as it were expounding saieth vvhere the spirit of our Lord is there is freedome And this freedome is meant from the tyranny and thraldome of our corrupt sensualitie and concupisēce called by diuines the inferior parte of our minde whereunto the wicked are so in thraldome as neuer was any bondslaue more to a most mercilesse cruel and bloody tyrant This in part may be conceaued by this one example If a man had married a riche beautiful and noble gentlevvoman adorned with al induments which might be deuised or desired in that sexe and yet notwithstanding should be so sotted entangled with the loue of some foule and dishonest begger or seruile maide of his house as for her sake to abandone the company friendship of his saied wife to spende his time in daliance and seruice of this base houswife to rūne to goe to stād stil at her appointment to put al his liuing and reuenues into her handes for her to consume and spoile at her pleasure to deny her nothing but to waite and serue her at a becke yea and to compel his saide wife to doe the same wolde you not think this mans life miserable and most seruile And yet surely the maner of seruitude whereof we talke is farre greater and more intolerable than this For no woman or other creature in this world is or can be of that beautie or nobilitie that ladie Reason is to whom mā by his creatiō was espoused which notwithstanding we see abandoned contemned and reiected by hym for the loue of Sensualitie her hand-maid a most deformed creature in respect of reason in whose loue notwithstanding or rather seruitude we see wicked men so drouned as they serue her day and night with al paines perils and expenses and doe constraine also reason her self to be subiect to al the beckes and commaundementes of this new tirannical and vile mistresse For wherefore doe they labour wherefore doe they watch wherfore doe
the matter and thinke of it herafter I haue tolde thee my opinion hereof before Thou shalt neuer haue more abilitie to doe it then now and perhappes neuer halfe so much If thou refuse it now I may greatlie feare that thou wilt be refused hereafter thy self There is no waic then so good deare brother as to doe it presentlie whiles it is offered Breake from that tyrant which detaineth thee in seruitude shake of his chaines cut in sunder his bandes runne violentlie to Christ which standeth redie to embrace thee with his armes open on the Crosse. Make ioyful al the Angels and court of heauen with thy conucrsion strike once the stroke with God againe make a manlie resolution saie with that old couragious souldier of IESVS Christ Sainct Ierome If my father stoode vveeping on his knees before me and my mother hanging on my necke behinde me and al my brethren sisters cvilaren and kinssolkes hovviing on euery syde to retaine me in sinful life vvith them I vvould sting of my mother to the ground dispise al my kinred runne ouer my father and tread him vndermy seete therby tarunne to Christ vvhen he calleth me Oh that we had such hartes dcare Christian brother as this seruāt of God had such courage such manhood such seruent loue to our Maister Who would lie one daie drowned in sinne who would liue one daie in such slauerie as we doe who would eate swaddes with the prodigal sonne among swine seing he may returne home and be so honorablie receiued and entertained by his owne father haue so good cheere and banqueting and heare so great melodie ioye and triumphe for his returne I saye no more herein deare brother then thou art assured of by the word and promise of Godes owne mouth from which can proceede nether falshood nor deceit Returne then I beseeche thee laie handfast on his promise who wil not faile thee runne to him now he calleth whiles thou hast time and esteeme not al this world worth a strawe in respect of this one acte For so shalt thou be a most happie and thrise happie man and shalt blesse hereafter the houre and moment that cuer thou madest this fortunate resolution And I for my part I trust shal not be voide of some portion of thy good happe and felicitie At least wise I doubt not but thy holie conuersion shal treat for me with our common father who is the God of mercies for remission of my manifolde sinnes and that I may serue and honour him together with thee al the daies of my life which ought to be both our petitions and therfore in both our names I beseeche his diuine Maiestie to graunt it vnto vs for his deare sonne our Lordes sake IESVS Christ. Amen The end of this first booke treating of resolution A BREEFE METHODE HOVV TO VSE THE FORMER treatises chapters and considerations to diuers purposes according to the diuers qualitie of the person time state place or neede vvhen they are to be vsed An Annotation IT is to be remembred that al thes pointes and parcels of the booke which are here assigned for euery one to-applie to him self the same may be accommodated and practised by ech man towardes his frind or by the parēt towardes his child or by the master towardes his seruant or scholer and especially by the Confessour towardes his penitent persuading assigning or commanding him to reade such parcels of this booke as he thinketh may doe him most profite for his soule in the state wherin he standeth Of diuers states conditions and qualities of men IF a man either in him self or others doe feele his soule lumpish and heauie and vnwilling to heare or thinke of spiritual affaires let him reade the first chapt part 1. of inconsideration As also the last of al the booke touching Slouth and Negligence page 852. Let him examine also the cause of this vnwillingnes in him self according to the three causes ther set downe page 9. c. especially if he find in him self any horrour against reading of spiritual bookes as many doe He that should any way be tempted in faith hath many things in this booke for his confirmation and first if he be troubled with plaine Atheisme doe doubt whether ther be a God or no let him reade the whole 2. chapter page 25. If he confesse God but yet doe doubt of Gods particuler and infallible prouidence in desposing al matters of this world let him reade the fowerth argument of the Metaphisique page 44. If he doubt about the immortalitie of the soule let him consider the fift argument of the Metaphisique page 46. He that hath any suggestion against the infallible truth of the holy scriptures or any part therof let him reade the whole third section of the 2. chapter page 61. He that should haue any doubt or scruple about any thing in Christian religion let him reade the whole 4. chapter page 132. As for exāple if he should doubt whether Christ were fore promissed to be God man wherof page 132. or whether he should haue authoritie to change Moyses law wherof page 162. or the like He that should be resolued of the truth of Christian religion in general but yet among so many sectes and diuers opiniōs which are holden therin should doubt which to take or how to iudge of the certaintie therof let him read the first part of the 5. chapter treating of right faith page 298. also the whole fift chapter part 2. of the examples of true resolution page 747. If a man find him self or other careles confident nothing fearing the seueritie of Gods iustice let him read the 7. chapter page 349. of the accompting day Also the 11. chapter page 444. of punishmentes prepared after death Also the 6. chapter page 793. of presumption He that feeleth him self inclined to follow worldly designes and courses of ambition and thinketh that he may so doe yet come to heauen also let him reade the 3. chapter page 110. of mās final ende Also the third fourth fifth pointes of the 4. chapter concerning the world page 683. If a man feele him self desirous of the pleasures prefermentes and commodities of this world or els afflicted for that he hath them not let him reade the whole fourth chapt page 683. of the vvorld And in particuler if he loue honour see 700. If estimation of wisdome see 703. if beautie see 706. if braue apparel see 708. if riches see 711. c. He that findeth him self or others easy to fal into sinne and not greatly abhorring or fearful therof let him reade the 8. ch par 1. pag 378. of the nature of sinne sinners Also the first part of the 6. chapter page 326. of resisting sinne Also the 9. chapter page 400. of Gods Maiestie and benefites When a mar should feele him self to make smal accompt of the ioyes of