of children and how seruile feare is profitable for sinners The fiueth chapiter Of the fyueth impediment vvhiche is delay of resolution vpon hope to doe it better or vvith more ease aftervvarde VVherein a declaration is made pag. 271. OF seuen speciall reasons whye the deuill moueth vs to delaye And of six principall causes whiche make our conuersion harder by delaye How hard it is to doe pennance in olde age for him that is not accustomed to yt what obligation and charge a man draweth to hym selfe by delaye That the example of the theese saued on the crosse is no warrant to suche as deferre theyr conuersion Of diuers reasons whie conuersion made at the last howre is insufficent The sixt chapiter Of thre other impedimēts that is slothe negligence hardnes of hart vvherein is declared pa. 403. THe fower effectes of slothe the meanes how to remoue them Of two causes of Atheisme at this daye And of the waye to cure careles men Of two degrees of hardnes of hart How hardnes of hart is in all persecutors The discription of a hard hart and the daunger therof The conclusion of the whole booke TO THE CRISTIAN READER TOVVCHINGE two editions of this booke ABowt three yeres past good reader a certaine learned and deuout gentilman consideringe the greate want of spirituall bookes in Englande for the direction of men to pietie deuotic̄ whiche ought to be the cheefest point of our exercise in this lyfe tooke the paines to translate a godlye treatise to that effect named the exercise of a Christian life writen in the Italian toung by a reuerende man of the socretic of Iesus named Gasper Loartes Doctor in diuinitie and of greate experience in the handlinge and managinge of sowles to that purpose VVhiche booke because I vnderstande of certaintie to haue done greate good to haue wrought forcebly in the hartes of manye persons towards the foresayed effect of pietie and deuotion I was moued to cause the same to be printed againe and that in muche more ample manner than before hauinge added vnto it two partes of three which were not in the former booke The reason of this so large an additiō shall appeare in the Induction followinge where snalbe shewed the partes of this booke with the causes and cōtentes therof But the principall cause and reason was to the ende our countrye men might haue some one sufficiēt directiō for matters of life and spirit among so manye bookes of controuersies as haue ben writen and are in writinge dailye The whiche bookes albeit in thes our troublesome quarrelous times be necessarie for defence of our faithe againste so manye seditious innouations as now are attempted yet helpe they litle oftentymes to good lyfe but rather do fill the heades of men with a spirite of contradiction and contention that for the most parte hindereth deuotiō which deuotion is nothinge els but a quiet and peaceble state of the sowle endewed with a ioyful promptnes to the diligent execution of all thinges that appartayne to the honour of God In respect wherof S. Paule geeueth this counsayle to his scholer Timothie contende not in vvordes for it is profitable to nothinge but to subuert the hearers The lyke counsayle he geuethe in diuers other places in respect of this quiet deuotion whiche is trowbled by contention But yet as I haue saide these bookes of controuersies are necessarie for other considerations especialie in thes our tymes when euerye man almost is made of a fancie and apte to esteeme the same greate wisdome except it be refuted Suche are our dayes most vnhappie truelye in respect of our forefathers whoe receauinge the grownde of faithe peaceably without quarelinge from their mother the Chuche did attend onlye to builde vppon the same good woorkes and Christian life as their vocation required But we spendinge all the tyme in ianglinge abowte the foundation haue no leysure to think vpon the building and so we wearye out our spirites without cōmoditie we dye with muche adoe and litle profit greate disquiet small rewarde For whoe knoweth not that what faithe so euer a man hathe yet without good lyfe it helpeth hym litle I am therfore of opinion gentle reader that albeit trew faithe be the grownde of Christianitie without which nothinge of it selfe can be meritorious before God yet that one principall meane to come to this trew faithe and right knowledge and to ende all thes our infinite cōtentions in religion were for eche man to betake him selfe to a good vertuous life for that God could not of his vnspeakeable mercie suffer suche a man to erre lōge in religion VVe haue a cleare exāple of Cornelius a Gentile to whome God in respect of his religious lyfe prayer and almes deedes as the scripture affirmeth sent his Apostle S. Peter to instruct him in the right faithe So mercifull is God to those whiche applye thē selues to vertue and pietie albeit they erre as yet in pointes of faithe And on the contrarie side as loose lyfe and worldlye ambition was the first cause of all heresye in Christian religion from the beginninge so is it the cōtinuance of the same and it is verie harde for him that is so affected to be recalled from his error For that as the scripture saithe the vvisdome of God vvill not entre into a malitious minde nor dvvell in a bodye subiect to sinne And our Saueoure in the gospell askethe a question of certaine ambitious worldlynges whiche geeuethe greate light to the thinge we talke of hovv sayeth he can you beleeue vvhich seeke glorye one of an other as whoe woulde saie that this worldly ambition and euill life of theirs did make it impossible for them to come to the trewe faithe VVherfore gentle reader if thow be of an other religiō than I am I beseche the most hartelye that layenge a side all hatred malice and wrathfull contention let vs ioyne together in amendmēt of our lyues and prayeng one for an other and God no doubt will not suffer vs to perishe finallye for want of right faithe And to Catholiques I must saye further withe S. Paule and S. Iames that all their faith will profitt them nothinge except they haue charitie allso bothe towardes God and man and therby doe directe their lyues accordinglye VVhiche God of his holye mercye geeue them 〈◊〉 to doe to his honour and their eternall saluation And I most humblye request the good Christian reader to praie for me allso if thow take any commoditie by this booke that I be not like the Conduit pipe whiche bringeth water to the citie without drinkinge anye it selfe or as S. Paule withe muche lesse cause than I haue feared of hym selfe to witt lesse that after preachinge to other I become perchaunce a reprobate my selfe Remēbre allso I beseeche the that most vertuous good gentilman whoe by his first translation was the cause of
as S. Paul teacheth and hym selfe protesteth when he sayeth I vvill not the deathe of a sinner but rather that he turne from hys uvickednes and lyue And againe by the prophet Ieremie he coÌ„playneth greeuouslie that men vvill not accept of his mercie offered Turne from your uvicked vvayes saythe he vvhye uvill ye dye you hovvse of Isreal By which appeareth that he offereth his mercie most willinglie and freelie to all but vseth his iustice onelie vpon necessitie as it were constrained therunto hy our obstinate behauioure This Christ signifieth more plainlie when he sayth to Ierusalem O Ierusalem Ierusalem whiche kyllest the prophetes and stonest them to deathe that are sent vnto thee how often wolde I haue gathered thy children together as the henne clocketh her chickyns vndernethe her wynges but thou woldest not beholde thy howse for this cause shal be made desert and left withoute children Heere you see thee mercie of God ofteÌ„ offered vnto the Iewes but for that they refused it he was enforced in a certaine maner to pronounce this heauie sentence of destruction desolatioÌ„ vpon them which he fullsilled within fortie or fiftie yeeres after by the handes of Titus and Vespasian Emperours of Rome who vtterlie discomfaited the citie of IerusaleÌ„ whole nation of Iewes whome we see dispersed ouer the world at this daye in bondage bothe of bodie soule VVhiche worke of gods Iustice thoghe it be moste terrible yet was his mercie greater to them as appeareth by Christs woordes yf they had not reiected the sonne Thirdlie his mercie exceedeth his Iustice euen towardes the damned them selues in that he vsed many meanes to saue them in this lyfe by geuing them freewill and assisting the same with his grace to doe good by mouing them inwardlie with infinite good inspirations by alluringe them owtwardlie with exhortatioÌ„s promisses exaÌ„ples of other as also by sickenes aduersities other gentle corrections by geuinge them space to repent with occasions opportunities and excitations vnto the same by threatning them eternall deathe yf they repented not All whiche thinges beinge effectes of mercie and goodnes towarde them they must needes confesse amyddest theyr greatest furie and tormentes that his iudgementes are true iustified in them selues and no wayes to be compared with the greatnes of his mercies By this then we see that to be true which the prophet sayeth Misericordiam veritatem diligit dominus God loueth mercie and trueth And againe Mercie and trueth haue mett together Iustice and peace haâ—…e kyssed them selues VVe see the reason why the same prophet protesteth of hym selfe I vvill sing vnto thee mercie iudgemeÌ„t o Lord not mercie alone nor iudgement alone but mercie and iudgement together that is I will not so presume of thy mercie as I will not feare thy iudgement nor will I so feare of thy iudgement as I will euer despayre of thy mercie The feare of Gods iudgement is alwayes to be ioyned with our confidence in gods mercie yea in verye saintes them selues as Dauid sayeth But what feare that feare trulie whiche the scripture describeth when it sayeth the feare of our Lord expelleth sinne the feare of God hateth all euill he that feareth God neglecteth nothing he that feareth God will turne and looke into his owne hart he that feareth God will doe good woorkes They whiche feare God will not be incredulous to that whiche he saye 〈◊〉 but will keepe his wayes and seeke owt the things that are pleasant vnto hym They will prepare theyr 〈◊〉 and sanctifie their sowles in his sight This is the description of the true feare of God sett downe by the scripture This is the descriptioÌ„ of that feare which is so much commended and coÌ„maunded in euerye part and parcell of gods woorde Of that feare I saye which is called 〈◊〉 vitae radix prudentiae corona plenitudo sapientia gloria gloriatio beatum donum That is the fountaine of lyfe the roote of prudeÌ„ce the crowne fulnes of wisedome the glorie gloriation of a Christian man a happie gyft Of hym that hathe this feare the scripture saythe happie is the man vuhiche feareth our Lorde for he vvill place his mynde vpon his coÌ„maundementes And againe the man that feareth god shal be happie at the last ende and shal be blessed at the daye of hys deathe Finallie of suche as haue this feare the scripture saythe that God is theyr foundation God hath prepared great multitude of sweetnes for them God hathe purchased them an inheritance God is as mercyfull to them as the father is mercifull vnto his children And to conclude Voluntatem timeÌ„tium se faciet God will doe the will of those that feare him with this feare This holie feare had good Iob wheÌ„ he sayd to god I feared all my vvorkes And he yealdeth the reason therof For that I knevve that thovv sparest not hym that offendeth thee This feare backed the other of whome the prophet sayeth The sinner hathe exaspered God by sayeing that god will not take accoÌ„pte of his doeings in the multitude of wrathe Thy iudgementes o Lord are remoued from his sight And againe wherfore hathe the wicked man styrred vp god against hym selfe by sayeing god will not take account of my doeyngs yt is a great wickednes no dowt and a greate exasperation of God against vs to take the one halfe of gods nature from hym whiche is to make hym mercifull without iustice and to lyue so as though God wolde take no accouÌ„t of our lyfe wheras he hath protested most earnestlie the contrarie sayeing that he is a hard and eouetous man whiche will not be coÌ„teÌ„t to receyue his owne againe but also will haue vsurie that he will haue a reckening of all hys goodes lent vs that he will haue fruite for all his labours bestowed vppon vs finallie that he will haue account for euery woorde that we haue spoken Christ in the three score eight psalme which in sundrye places of the gospell he interpreteth to be writen of him selfe amonge other dreadfull curses whiche he setteth downe against the reprobate he hath these lett theyr eyes be daseled in suche sorte as they may not see powre owte thy wrathe my father vpon them lett the furie of thy vengeaÌ„ce take hand fast on them add inquitie vpon their iniquitie and lett hym not enter into thy iustice Lett them be blotted owt of the booke of lyfe and lett them not be inrolled together with the iust Heer loe we see that the greatest curse which God can laye vpon vs next before our blotting owt of the booke of lyfe is to suffer vs to be so blinded as to adde iniquitie vpon iniquitie and not to enter into consideration of hys iustice For whiche cause also this coÌ„fident kynde of sinning vpon hope of gods
this labour now taken againe He hathe suffered much sence for the cause of his conscience and is at this present vnder indurāce for the same and by that meanes so muche the more in disposition to receaue fruite by thy prayer by howe muche the more he hathe suffered for righteousnes sake and is nearer ioined to God by his separation from the world Our lorde blesse him and the allso good reader and sende vs all his holy grace to doe his will in this woorld that we maye raigne with him in the world to come Amen Thy hartie welwiller and seruant in Christ. R. P. AN INDVCTION TO THE three bookes follovvinge AL Christian diuinitie good reader that is all the busines that man hath withe God in this lyfe standethe in two poyntes The one to knowe the other to doe This first parte containeth principally our beleefe set forth to vs in our Creede and other declarations abowt our faith deliuered vs by the Catholique churche to know and beleeue onlie The other parte containethe the ten cōmaundementes the vses of holye Sacramentes and the like prescribed vnto Christians not onlye to knowe or beleeue but allso to exercise and execute in this lyfe The first of thes two partes is called theorike or speculatyue because it consisteth in speculation that is in vnderstandinge and discourse of the minde wherby a man comprehendeth the thinges he hath to knowe and beleeue The second parte is called practique or actiue because it standeth not onlye in knowledge but also in action and execution of those thinges whiche by the first parte he hath conceaued and vnderstoode In the first parte there is lesse labour and difficultie a greate deale than in the seconde Because it is easier to know then to doe to beleeue aright then to lyue accordinglie and the thinges that a man hathe to beleeue are muche fewer than the thinges he hathe to doe and therfore Christ in the Ghospels and the Apoostles in their writinges spake muche more of thinges to be donne than of thinges to be knowen of good lyuinge than of right 〈◊〉 And amongest Christians few are damned for lacke of knowledge which commonlye all men baptised haue sufficient except in tymes of heresies but many thowsandes for euill life dailye VVherfore Christ in the Ghospell tellinge the reason of suche as shoulde be damned putteth lacke of good lyfe as the reason of their damnation Departe from me saieth he into euerlastinge fire I vvas Hungrie and you gaue me not to eate et ce And the reason of this is for that the thinges which a man is bounde to beleeue as I saide before are fewe in respect of the thinges whiche a man hathe to doe or the vices that he hath to auoyed Againe the partes in man whiche appertaine to vnderstandinge and knowledge were not so hurte by the fall of Adam as the partes appertayninge to action whereby it commeth that a man hath lesse difficultie payne and resistance in hym selfe to knowledge than to good lyfe where our owne corrupt affections make warre against vs and so doe make the matter vnpleasant for a tyme vntill they be conquered For whiche cause we see manie greate lerned men not to be the best lyuers for that to know muche is a pleasure to thē but to doe muche is a payne For thes causes not onlye the scriptures as I noted before but allso the auncient holye fathers haue made greate and longe discourses ample volumes manye bookes about this second parte of Christian diuinitie whiche consisteth in action owt of whose worckes thes three bookes followinge for the most parte are gathered containinge a perfect and exact instruction or direction for all thē that meane to leade a trew Christian life as also diuers helpes for them which haue not yet fullye that determination For what so euer is necessarie to a Christian after he hathe once receaued the faithe is contained in this worcke And to speake in particuler three thinges are necessarie The first is a firme resolution to serue God for the time to come and to leaue vice The second is how to begynne to doe this The third is how to perseuer and continew vnto the ende These three thinges whoe so euer hath no doubt but he shall bothe lyue and dye a good Christian and enioye euerlastinge life in the world to come And for lacke of all or some one of thes thinges manie thowsandes the more is the pittie doe perishe daylie For some men are ether so carelesse or so carnallie geeuen as they neuer resolue them selues to lyue in deed well and to forsake wickednes and thes are farof from the state of saluation Other resolue them selues often but they neuer beginne or a least way they beginne not as they shoulde doe wherby they neuer come to any perfection Other doe both resolue and begyn well but they perseuer not vnto the ende 〈◊〉 for lacke of instruction or helpes necessarie to the same and thes also can not attayne to lyfe euerlastinge but rather doe leese their labour for that Christ hath not promised saluation but onlie to such as perseruer to the ende For helpinge therfore Christians in thes three poyntes this worcke is deuided into three bookes In the first booke there are shewed manye meanes and helpes wherby to bringe a man to this necessarie resolution of leauinge vanities to serue God with a Christian lyfe accordinge to his profession In the second booke is declared in particuler how a man shall begin to putt this resolution in practise and without errour to begyn a new trade of lyfe In the third booke are layed downe the meanes and helpes to perseuerāce vnto the ende The which beinge done there remaineth nothinge but the reapinge of glorie in the lyfe to come which we shal be able to doe without instructions yf it be our good happe to come to it which God graunte and send vs his grace that we mave be as well cōtent to labour for it in this lyfe as we will be ioyfull to possesse it in the next and to auoyde the dreadfull tormentes vvhich those must needes fall into vvho for flovvth pleasure or negligence omitt in this vvorlde to procure the kyngdome prepared for godes seruantes in the next THE FIRST BOOKE AND FIRST PARTE Of the end and partes of this booke withe a necessarie aduertissement to the reader CHAP. I. THe first booke as I haue shewed before hathe for his proper end to perswade a Christian by name to become a trewe Christian in deed at the leaste in resolution of mynde And for that there be two principall thinges necessarie to this effect therfore this first booke shal be deuided into two partes And in the first shal be declared important reasons and strong motyues to prouoke a man to this resolution In the second shal be refuted all the impedimentes whiche our spirituall enymies the fleshe the world the deuyll
are wont to laye for the stoppinge of the same knowinge very well that of this resolution dependethe all our good in the life to come For he that neuer resolueth hym selfe to doe well and to leaue the dangerous state of synne wherin he lyuethe is farof from euer doynge the same But he that sometymes resolueth to doe it althoughe by frayltie he performethe it not at that tyme yet is that resolution much acceptable before God and his mynd the rediar to returne after to the like resolution againe and by the grace of God to putt it manfully in execution But he that willfully resistethe the good motions of the holly ghost and vncurteouslie contemnethe his Lorde knockinge at the doore of his conscience greatly prouokethe the indignation of God agaynst hym and cōmonlye growethe harder harder daylye vntill he be giuen ouer into a reprobate sense which is the next doore to damnation it selfe One thinge therfore I must aduertyse the reader before I goe any further that he take greate heede of a certayne principall deceyt of our ghostlye aduersarie whereby he drawethe many millions of soules into hell daylye VVhiche is to feare and terrifie them from hearinge or readinge any thinge contrarye to they re present humor or resolution As for example a vsurer from readinge bookes of restitution a lecherer from readinge discourses against that synne a worldlinge from readinge spirituall bookes or treatyses of deuotion And he vsethe commonlye this argumēt to thē for his purpose Thow seest how thow art not yet resolued to leaue this trade of lyfe wherin thow art therfore the readinge of these bookes will but trouble afflict thy conscience and caste the into sorrowe and melancholye and therfore reade them not at all This I saye is a cunninge fleyght of Satan wherby he leade the manye blyndfolded to perdition euen as a faulkener carriethe many hawkes quyetly beinge hooded whiche other wyse he could not doe yf they hadd the vse of their sight If all ignorance dyd excuse synne than this might be some refuge for thē that would lyue wickedlye But this kinde of ignorāce beinge voluntarie and willfull increasethe greatlye bothe the sinne the synners euell state For of this man the holye ghost speakethe in great dysdayne Noluit intelligere vt bene ageret He vvould not vnderstande to doe vvell And agayne quia tis scientiam repulisti repellam te For that thou hast reiected knoledge I will reiect the. And of the same men in an other place the same holye ghost sayethe they doe leade their lyues in pleasure and in a moment goe downe vnto hell vvhiche saye to God goe frome vs vve vvill not haue the knovvledge of thy vvayes Let euery man therfore be ware of this deceyt and be 〈◊〉 at the least to reade goode bookes to frequent deuoute companye and other lyke goode meanes of his amendment albeit he were not yet resolued to follow the same yea althoughe he should fynde some greeff repugnaunce in hym selfe to doe it For these thinges can neuer doe hym hurte but maye chaunce to doe hym very muche goode and perhappes the very contrarietie and repugnance which he bearethe in frequentinge these thinges against his inclination may moue our mercifull lorde whiche seethe his harde case to gyue hym the victorye ouer hym selfe in the ende and to send hym much more cōforte in the same than before he hadd dislyke For he can easelie doe it onelie by alteringe our taste withe a litle droppe of his holye grace and so make those thinges seeme most sweet and pleasant whiche before tasted bothe bitter and vnsauerye VVherfore as I would hartelye wysne euery Christian soule that comethe to reade these cōsiderations folowinge should come with an indefferent mynde layed downe wholly into godes handes to resolue doe as it should please his holy spirite to moue hym vnto althoughe it wereto the losse of all wordlye pleasures what so euer whiche resignation is absolutlie necessarye to euery one that desirethe to be saued so yf some can not presentlye wynne that indifferencie of them selues yet would I counsayle thē in any case to cōquer theyr myndes to so much patience as to goe throughe to the ende of this booke to see what maye be sayde at leaste to the matter althoughe it be withoute resolution to followe the same For I doubt not but God maye so pearse these mennes hartes before they come to the ende as their myndes maye be altered they yealde them selues vnto the humble sweete seruice of theyr lorde and sauiour and that the Angells in heauen whiche will not ceasse to praye for theym whyle they are readinge maye reioyce and triumphe of theyr regayninge as of sheepe most dangerouslye loste before Hovve necessarie it is to enter into earnest condesiration and meditation of our estate CHAP. II. THe prophet Ieremie after a lōg complaynte of the miseries of his tyme fallen vpō the Ievves by reason of their sinnes vtterethe the cause therof in these vvordes All the earthe is fallen into vtter desolation for that there is no man vvhich cōsidereth deepely in his harte Signifieng hereby that yf the Ievves vvould haue entered into deepe and earnest consideration of their lyues and estate before that greate desolation fell vppon them they might haue escaped the same as the Niniuites dyd by the forevvarninge of Ionas albeit the svvorde vvas novve dravven and the hande of God stretched out vvithin fourtye dayes to distroye them So important a thing is this consideration In figure vvherof all beasts in old tyme vvhiche dyd not ruminate or chevve they re cudde vvere accounted vncleane by the lawe of Moyses as no dowt but that soule in the sight of God muste nedes bee vvhiche reuoluethe not in harte nor chevvethe in often meditation of mynde the thinges required at her handes in this lyfe For of vvant of this consideration and due meditation all the foule errors of the vvoorlde are cōmitted and many thovvsand Christians doo fynde them selues vvhithin the very gates of hell before they mystrust anye suche matter tovvardes them beinge carryed thorowghe the vale of this lyfe blyndfolded vvithe the veyle of negligence and inconsideration as beastes to the slavvghter hovvse and neuer suffred to see theyr owne daunger vntill it be to late to remedie the same For this cause the holly scripture dothe recōmende vnto vs most carefully this exercyse of meditation and diligent cōsideration of our deutyes to delyuer vs therby from the perill which incōsideratiō eadethe vs vnto Moyses hauinge delyuered to the people his embassage from God tovvchinge all particulars of the lavve addethe this clause also from God as most necessarye Thes vvordes must remaine in thy harte thou 〈◊〉 meditate vppon them bothe at home and abroate vvhen thou goest to bedde and vvhen thourysest agayne in the morninge And agayne in an other place teach
holie S. Hillarion whose sowle beinge greatlie afeard vpon these considerations to goe out of the bodie after longe conflict he tooke courage in the end sayde to his soule Goe out my sovvle goe out vvhy art thovv afeard thovv hast serued Christ almost threescore and ten yeres and art thovv novv a fearde of deathe And to lyke effect the holye martyr Saint Cyprian telleth of a vertuous and godlie bishoppe vvhich dyinge in his tyme was greatlye a feard notwithstandinge his good lyfe vntill Christ appeared vnto hym in the forme of a goodlye yonge man and did chyde hym for it sayinge You are a feard to suffer and you vvill not goe out of this lyfe vvhat shall I doe to you vvhich example saint Austen did often vse to recounte talkinge of this matter as his scholar Possidonius dothe vvrite in his lyfe Now then if good men and saintes are so a fearde at this passage yea such as had serued God vvith all puritie of lyfe and perfect zeale for three score and ten yeres together vvhat shall they be vvhich scarce haue serued God trewlie one daye in all their lyues but rather haue spent all theire yeres in sinne and vanitie of the vvorld must not these men be needes in greate extremitie at this passage surely S. Augusten dothe describe the same maruailouslie in a certaine sermō of his And accordinge to his manner doth geeue a notable exhortation vpon the same Yf you vvil knovv dearlie beloued saithe he vvith vvhat greate feare paine the sovvle passeth from the bodie marke diligently vvhat I vvill saie The Angels at that hovver doe come to take the sovvle and to bringe her before the iudgemēt seate of a most dreadfull iudge then she callinge to mynde her vvicked deedes beginneth greatlye to tremble and vvould gladlie seeke to flye and to leaue her deedes behynde her seekinge to entreate the Angels to request but one hower space of delaye But that vvill not be graunted and her euill vvoorkes cryeinge out all together shall speake against her saye vve vvill not staye behynde or parte from the thovv hast donne vs and vve are thy vvorkes and therfore vve vvil follovv the vvhether foeuer thovv goest euen vnto the seate of iudgment And this is the state of a sinners soule vvhich partinge from his bodye vvith most horrible feare goeth onvvardes to iudgement looden vvith sinnes and vvith infinite confusion Contrarivvise the iust mans sovvle goeth out of his bodie vvith greate ioye and cōforte the good Angels accompaininge her vvith exultation VVherefore brethren seinge these thinges are so doe you feare this terrible hovver of death novv that you maye not feare it vvhen you come to it Foresee it novv that you maye be secure then Thus farre S. Augusten And because S. Austen maketh mention of good and euill Angels heere vvhiche are readie to receyue the sovvles of the iust and vvicked men at the hovver of their death it is to be noted that often tymes God doth permit the visions of Angels both good and euill as also of other sayntes to men lyinge on their death beddes before they departe this lyfe for a tast ether of 〈◊〉 or sorovv to 〈◊〉 that vvhich shall ensevve after in the vvorld to come and this is one singuler priueledge belonginge to this passadge also And so concerninge the iust I haue shevved before in example out of S. Cyprian and S. Austen tovvchinge one to vvhome Christ appeared at the 〈◊〉 his death and S. Gregorie the greate hath diuers other lyke exaples in the fourthe booke of his dialogues for diuers chapiters together as of one vrsinus to vvhome the blessed Apostles S. Peter and S. Paule appeared and the lyke but of dreadfull appanitious of diuers and vvicked Angels vvhich snevvedethē selues vnto diuers synners at the honor of their deathe denounced to them their eternall damnation theire horrible tormentes appointed in hell vve haue manie also and most terrible examples recorded in the auncient vvriters As that in S. Gregonie of one 〈◊〉 a greate and riche man but as full of sinne as of vvealth as S. Gregorie saieth to vvho me lyinge on 〈◊〉 deathbed the infernall fiendes in most vglye manner appeared shevvinge hovv novv he vvas deliuered into their povver so neuer left hym vntill he died left his sovvle vnto thē to be caried avvaye to eternall tormētes The like doth S. Beede vvrite of diuers in Englande at his tyme as of a courtyer of kyng Coenride a most vvicked mā though in greate fauour of the prince to vvhome lyinge in his panges of deathe and beinge novv a litle recouered bothe the good euill Angels appeared visibly the one layinge before hym a litle small booke of his good deedes the other a greate huge volume of his mischieuous factes The vvhich after they had caused hym to reade by the permissiō of the good Angels from God they seazed vpon him appointinge him also vvhat hovver de should dye as hym selfe confessed openlie to all that came to visit hym and as by this horrible desperate death ensueinge at the hovver by them appointed manifestlie vvas confirmed The like storie he sheyveth in the chapter folovvinge of one vvhome he knevv him selfe and as both he and S. Gregorie and S. Cyprian also doe note all these and the lyke visions vvere permitted for our sakes vvhich doe lyue and maye take commoditie by the same and not for theirs vvhich dyed vvhome they profited nothinge Novv then deare Christian these thinges beinge soe that is this passage of death beinge so terrible so daungerous and yet so vnauoydable as it is seinge so manye men perish and are ouer whelmed dailye in the same as it can not be denied but there doe and both holie scriptures and auncient fathers do testifie it by examples and recordes vnto vs what man of discretion would not learne to be wise by other mens daunger or what reasonable creature would not take heede and looke a boute him beinge warned so manifestlie and apparantlie of his owne 〈◊〉 yf thow be a Christian and doest beleeue in deede the thinges which Christian faith doth teache the then doest thow know and most certainlie beleeue also that of what state age strength dignitie or condition so euer thow be now yet that thow thy selfe I saye which now in health and mirth readest this and thinkest that it litle pertaineth to thee must one of these daies and that perhaps shortlie after the readinge hereof come to proue all these thinges vppon thy selfe which I haue here writen that is thow must with sorow greefe be enforced to thy bed and there after all thy strugglings with the dartes of deathe thow must yelde thy bodie which thow louest so muche to the baite of wormes and thy sowle to the tryall of iustice for her doinges in this lyse Imagine then my freende thow I saye which art so freshe and froelicke at this daie
or no that is whether thou haue so muche good will and holie manhode in thee as to bestowe the paynes of a vertuouse lyfe yf it be rather to be called paynes than pleasure required for the gayning of this kingdome This is the question this is the verie whole issue of the matter hitherto hath appertayned what soeuer hath bene spoken in this booke before ether of thy particular end or of the Maiestie bowntie and iustice of God and of the account he will demaund of thee also of the punishement or rewarde layd vp for thee All this I saye was meant by me to this onelie end that thou measuring the one parte the other shouldest finallie resolue what thou woldest doe and not to passe ouer thy time in careles negligence as manye doe neuer spyeing their own errour vntill it be too late to amend yt For the loue of God then deare brother and for the loue thou bearest to thy owne soule shake of this daungerouse securitie whiche fleshe and bloode is wonte to lulle men in and make some earnest resolution for looking to thy soule for the lyfe to come Remember often that woorthie sentence Hoe momentum vnde pendet aeternitas This lyfe is a moment of time whereof all eternitie of lyfe or deathe to come dependeth Yf it be a moment and a moment of so great importance how is it passed ouer by worldly men with so litle care as it is I might haue alleaged here infinite other reasons and considerations to moue men vnto this resolution whereof I haue talked surelie no measure of volume were sufficient to 〈◊〉 so much as might be sayd in this matter For that all the creatures vnder heauen yea and in heauen it selfe as also in hell all I saye from the first to the last are argumētes and motiues vnto this poynt all are bookes and sermons all doe preache and crye some by their punishement some by their glorie some by their beautie and all by their creation that we ought without delay to make this resolutio and that all is vanitie all is folye all is iniquitie all is miserie beside the onelie seruice of our maker and redymer But yet not withstāding as I haue sayed I thought good onelie to chuse out these few considerations before layed downe as cheefe and principall among the rest to worke in any true Christian hart And yf these can not enter with thee good reader litle hope is there that any other wolde doe thee good VVherefore heere I end this first parte reseruing a fewe things to be sayd in the second for remouing of some impedimēts which our spirituall aduersarie is wōt to cast against this good woor ke as against the first stepp to our salauation Our Lord God sauiour Iesus Christ which was content to paye his own bloode for the purchasing of this noble inheritance vnto vs geue vs his holy grace to esteeme of it as the great waight of the matter requireth and not by negligence to leese our portions therin The end of the first parte THE SECOND PART OF THIS FIRST BOOKE Of impedimentes that lett men from this resolution and first of the difficultie or hardnesse uuhiche seemeth to many to be in vertuouse lyfe CHAP. I. NOtwithstanding all the motiues and consideratiōs before sett downe for inducing men to this necessarie resolution of seruing God for their saluatiō there want not many Christiās abrodeī the world whose hartes ether intangled with the pleasures of this lyfe or geuen ouer by God to a reprobate sense doe yeeld no whit at all to this batterie that hath bene made but sheweing them selues more hard than adamant doe not onelie resist and contemne but also doe seek excuses for their slothe and wickednesse and do alleage reasons of their own perdition Reasons I call them according to the cōmon phrase though in deede there be no one thing more against reason than that a man shoulde become enemye to his own soule as the scripture affirmeth obstinate sinners to bee But yet as I say they haue their excuses And the first and principall of all ys that vertuouse lyfe is painfull and harde and therfore they can not endure to solow the same especiallie such as haue bene brought vp delicatlye and neuer were acquainted with such asperitie as they saye we require at their hands And this is a great large and vniuersall impedimēt which stayeth infinite men from embracinge the meanes of their saluation For which cause yt is fullie to be answered in this place First then supposing that the way of vertue were so hard in deede as the enemie maketh it seeme yet might I well saye with S. Iohn Chrisostom that seeyng the rewarde is so great and infinite as now we haue declared no labour should seeme great for gayning of the same Agayne I might say with holy S. Austen That seeing we take dayly so great payne in this worlde for auoyding of small incōueniences as of sicknes imprysonemētes losse of goodes and the lyke what paynes should we refuse for auoyding the eternitie of hell fyre sett downe before The first of these cōsideratiōs S. Paul vsed when he sayd the sufferinges of this lyfe are not uvorthie of the glorie vvhich shall be reuealed in the next The second S. Peter vsed when he sayed seeing the heauenes must be dissolued and Christ come in Iudgement to restore to euery man according to his woorkes what maner of men ought we to be in holy conuersation As whoe wold say No labour no paynes no trauayle ought to seeme hard or greate vnto vs to the ende we myght auoyde the terrour of that daye S. Austen asketh this question what we thinke the riche gloutton in hell wolde doe yf he were now in this lyfe again wolde he take paynes or no wolde he bestyrre hym selfe rather than turne into that place of torment againe I might adde to this the infinite paynes that Christ tooke for vs the infinite benefites he hathe bestowed vpon vs the infinite sinnes we haue cōmitted against hym the infinite examples of Saincts that haue trooden this pathe before vs in respect of all whiche we ought to make no boones at litle paynes and labour yf it were true that gods seruice were so trauailsome as many doe esteeme yt But now in verie deede the matter is nothing so and this is but a subtile deceate of the enemie for our discouragemēt The testimonie of Christ hym selfe is cleare in this poynte Iugum meum suaue est onus meum leue My yooke is sweete and my burden light And the dearlie beloued disciple S. Iohn who had best cause to know his maisters secret herein sayeth playnlie Mandata eius grauia non sunt hys commaundements are not greeuouse VVhat is the cause then why so many men doe conceaue suche a difficultie in this matter surelie one cause is besyde the subtilitie of the deuill which
in the Apocalyps and vseth maruailous speeches to entyse vs to this fortitude For these are his woordes he that hathe an eare to heare let hym heare what the spirit sayth vnto the churches To hym that shall conquere I will geue to eate of the tree of lyfe whiche is in the paradise of my God This sayeth the first and the last he that was deade and now is a lyue I know thy tribulation and thy pouertie but thow art riche in deede and art blasphemed by those that saye they are true Israelites are 〈◊〉 But are rather the Sinagoge of Satā Feare nothing of that whiche you are to suffer beholde the deuill wil cause some of you to be thrust into prison to the end you may be tempted and you shall haue tribulation for tēne dayes But be faythefull vnto deathe and I will geue the a crowne of lyfe He that hathe an eare to heare lett hym heare what the spirit sayeth vnto the churches he that shall ouercome shall not be hurt by the second deathe And he that shall ouercome and keepe my woorkes vnto the end I will geue vnto hym authoritie ouer nations euen as I haue receaued it from my father and I will geue him besides the morning starre He that shall ouercome shal be appareled in whyte garmentes and I will not blott his name owt of the booke of lyfe but will confesse his name before my father and before his Angels Beholde I come quickelie holde fast that thow hast lest an other man receaue thy crowne He that shall conquere I will make him a pillar in the tēple of my God he shall neuer goe foorthe more and I will wryte vpō hym the name of my God and the name of the citie of my God which is new Ierusalem He that shall conquer I will geue vnto him to sitt withe me in my throne euen as I haue conquered and doe sitt with my father in his throne Hitherto are the woordes of Christ to S. Ioh. And in the end of the same book after he had described the ioyes and glorie of heauen at large he concludeth thus And he that satte on the throne sayde to me VVryte these woordes for that they are moste faythfull and true Qui vicerit possidebit haec ero illi deus ille erit mihi filius timidis autem incredulis c. pars illorum erit in stagno ardenti igne sulphure quod est mors secunda He that shall conquer shall possesse all the ioyes that I haue heere spokē of and I will be his God and he shall be my sonne But they whiche shal be fearfull to fight or incredulous of these thinges that I haue sayed theyr portiō shall be in the lake burning withe fire and brymstone which is the second deathe Heere now we see bothe allurement threates good and euill lyfe and deathe the Ioyes of heauen and the burning lake proposed vnto vs. VVe maye streache owte our handes vnto whiche we will Yf we fight and conquer as by gods grace we maye thē are we to enioye the promises layd downe before Yf we shew our selues ether vnbeleeuing in these promises or fearefull to take the fyght in hande being offered vnto vs then fall we into the daunger of the contrarie threates euen as S. Iohn affirmeth in an other place that certayne noble men dyd among the Iewes whoe beleeued in Christ but yet durst not confesse hym for feare of persecution Heere thē must ensewe an other vertue in vs moste necessarie to all tribulation and affliction and that is a strong and firme resolution to stand and go throughe what opposition or contradiction soeuer we fynde in the world ether of fawning flatterie or persecuting crueltie This the scripture teacheth cryeing vnto vs esto firmus in via domini Be firme and immouable in the waye of our lord And agayne State in fide viriliter agite Stand to your faythe and play you the men And yet further confide in deo mane in loco tuo Trust in God and abyde firme in thy place And finalie confortamini nō dissoluantur manus vestrae Take courage vnto you and let not your handes be dissolued from the worke you haue begonne This resolution had the three children 〈◊〉 Misach Abdenago when hauing heard the flattering speeche infinite threates of cruell Nabuchodonasar they answered with a quiet spirit O kyng wee may not answere you to this long speeche of youres For beholde our God is able yf he will to delyuer vs from this furnace of fyre whiche you threaten and from all that you can doe otherwyse against vs. But yet yf it should not please hym so to doe yet you muste know Syr king that we doe not woorshippe your goddes nor yet adore your golden ydole whiche you haue sett vp This resolution had peter Iohn who being so often 〈◊〉 before the councell bothe commaunded threatened and beaten to talke no more of Christ answered styll Obedire oportet deo magis quam hominibus vve muste obey God rather than men The same had S. Paul also when being requested with teares of the Christianes in Cesarea that he wolde forbeare to goe to Ierusalem for that the holie ghoste had reuealed to manye the troubles whiche expected hym there he answered what mean you to weepe thus and to afflict my hart I am not onelie readie to be in bondes for Christ name in Ierusalem but also to suffer deathe for the same And in his epistle to the Romanes he yet further expresseth this resolution of his when he sayeth what then shall we saye to these thinges yf God be with vs whoe will be against vs who shall separate vs from the loue of Christ shall tribulation shall distresse shall hungar shall nakednes shall perill shall persecution shall the swoore I am certaine that nether deathe nor lyfe nor Angels nor principalities nor powers nor things present nor things to come nor strengthe nor hyghthe nor depthe nor any creature els shal be able to separate vs from the loue of God whiche is in Iesus Christ our Lord. Finallye this was the resolution of all the holye martyres and confessors and other seruantes of God wherby they haue withstoode the temptations of the deuill the allurementes of fleshe and bloode and all the persecutions of tyrantes exacting things vnlaufull at their handes I will alleage one exāple more owte of the scripture and that before the cōming of Christ but yet nighe vnto the same and therfore no maruaylle as the fathers doe note thoghe it tooke some heate of Christian feruour and constancie towardes martyrdome The example is wounderfull for that in mannes sight it was but for a small matter required at their handes by the tyrantes commaundement that is onelie to eate a peece of swynes fleshe for thus it is recorded in the scripture It happened seuen brethren to be apprehended
no dovvbt to delite so in it as men doe It is a straunge thing to see hovv contrarie the Iudgementes of God are to the Iudgementes of meÌ„ The people of Israel vvolde needes haue a kyng as I haue sayd and they thought God vvolde haue geuen theÌ„ presentlie some great mightie prince to rule ouer them but he chose ovvte a poore felovve that sought asses aboute the couÌ„trie After that vvhen God vvolde displace this man agayne for his sinnes he sent Samuel to anoynt one of I say his sonnes being come to the house I say brought foorthe his eldest sonne Eliab a lustie taule felovve thinkyng hym in deed most fytte to gouerne but God answered respect not his countenance nor hys taulnes of personage for I haue reiected hym nor doe I iudge according to the countenance of man After that I say brought in his second sonne Abinadab and after hym Samma and so the rest vntill he had shewed hym seuen of his sonnes All whiche being refused by Samuel they maruayled and sayde there was no moe left but onelye a litle read headed boye that kept the sheep called Dauid whiche Samuel caused to be sent for And as sone as he came in sight God sayd to Samuel this is the man that I haue chosen VVhen the Messias was promised vnto the Iewes to be a king they imagined presentlie according to theyr worldlye wisdome that he should be some great prince and therfore they refused Christ that came in pouertie Iames and Iohn being yet but carnall seing the Samaritanes coÌ„temptuouslie to refuse Christes disciples sent to them and knoweing what Christ was thoght streightwaye that he must in reuenge haue called downe fyre from heauen to consume them But Christ rebuked them sayeing you knovv not of vvhat spirit you are The Apostles preachyng the crosse and necessitie of suffering to the wyse Gentiles and Philosophers were thought presentlye fooles for theyr labours Festus the Emperours lieutenant hearing paul to speake so muche of abandoning the world and foloweing Christ sayd he was madde Finallie this is the fashion of all worldlie wyse men to condemne the wisdome of Christ and of his saints For so the holye scripture reporteth of theyrowne coÌ„fession being now in place of torment nos insensati vitam illorum aestimabamus insaniam we fond men esteemed the liues of Saintes as madnes VVherfore this is also great vanitie as I haue sayde to make suche accoumpt of worldlye wisdome which is not onelye folye but also madnes by the testimonie of the holye ghoste hym selfe VVhoe would not thinke but that the wyse men of this world were the fittest to be chosen to doe Christ seruice in his churche Yet S. Paul saythe non mul i sapientes secundum carnem God hathe not chosen many wyse men according to the fleshe VVhoe wold not thinke but that a worldlye wyse man might easilye also make a wyse Christian yet S. Paul saythe no except first he become a foole 〈◊〉 fiat vt sit sapiens If any man seeme wise amongest you let hym become a foole to the ende he may be made wyse Vayne then and of no account is the wisdome of this world except it be subiect to the wisdome of God The fyfthe vanitie belonging to pryde of lyfe is corporall beautie wherof the wyseman saythe vayne is beautie and deceaueable is the grace of countynance VVherof also king Dauid vnderstoode properlie wheÌ„ he sayde Turne aâ—…vaye my eyes o lord that they beholde not vanitie This is a singular great vanitie daungerous and deceatfull but yet greatlie esteemed of the children of men whose propertie is to loue vanitie as the prophet say the. Beautie is compared by holie men to a painted snake whiche is fayre without and full of deadlye poyson within If a man dyd consider what infinite ruynes and destructions haue come by ouer lyght geuing credit therunto he wolde beware of yt And yf he remembred what foule drosse lyethe vnder a fayre skynne he wolde litle be in loue therwith saythe one father God hathe imparted certaine sparckes of beautie vnto his creatures therby to drawe vs to the confideration and loue of hys owne beautie wherof the other is but a shadow euen as a man fynding a litle issue of water maye seek owt the fouÌ„tane therby or happenyng vpon a small vaine of golde may therby come to the whole mynne it selfe But we lyke babes delyte our selues onelye withe the fayre couer of the booke and neuer doe consider what is writen therin In all fayre creatures that man dothe beholde he ought to reade this say the one father that yf God could make a peece of earthe so fayre and louelie withe imparting vnto yt some litle sparke of his beautie how infinite fayre is he hym selfe and how woorthye of all loue and admiration And how happye shall we be wheÌ„ we shall come to enioye his beautifull presence wherof now all creatures doe take theyr beautie If we wolde exercise our selues in these maner of cogitations We might easilye keepe oure hartes pure and vnspotted before God in beholding the beautie of his creatures But for that we vse not this passage froÌ„ the creature to the creator but doe rest onelye in the eternall appearance of a deceatfull face letting goe the brydle to foule cogitations and setting willfully on fyre our owne concupiscences hence is it that infinite men doe peryshe daylie by occasion of this fond vanitie I call it fond for that euerie chylde may discrie the deceate and vahitie therof For take the fairest face in the world wherwithe infinite folishe men fall in loue vpon the sight and rase yt ouer but with a litle scrache and all the matter of loue is gone lett there come but an Ague all this goodly beautie is distroyed lett the soule departe but one halfe hower from the bodye and this louing face is vglye to looke on lett yt lye but two dayes in the graue and those whiche were so hote in loue withe yt before will skarse abyde to beholde yt or come neare yt And yf none of those things happen vnto yt yet quicklie cometh on olde age which riueleth the skinne draweth in the eyes setteth owt the teethe and so disfigurethe the whole visage as yt becometh more contemptible now than it was beautifull and alluringe before And what then can be more vanitie than this VVhat more madnesse than ether to take pride of it yf I 〈◊〉 it my selfe or to endaunger my soule for yt yf I see it in others The sixthe vanitie belonging to pryde of lyfe is the glorie of fyne apparell against whiche the scripture saythe In vestitu ne gloriaris vnque See thou neuer take glorie in apparelle Of all vanities this is the greatest which we see so common among men of this worlde If Adam had neuer fallen we had neuer vsed apparell For that apparell was deuised to couer our shame of