the scripture saythe to purge and fyne the soule as fyre purgeth and fineth golde in the fornace For besides the purgyng and remouing of greater sinnes by consideratiō and contrition which tribulatiō woorketh as hathe bene shewed it purgeth also the ruste of infinite euill passions appetites and humours in mā as the humour of pryde of vayne glorie of slouthe of choler of delicate nysenes and a thousand more whiche prosperitie ingendereth in vs. This God declareth by the prophet Ezechiel sayeing of a rustie soule put her naked vppon the hoote cooles and let her heate there vntill her brasse be melted from her and vntill her corruption be burned owt and her ruste consumed There hathe bene muche labour and sweate taken abowt her yet her ouer muche ruste is not gone owt of her This also signifieth holy Iob when hauing sayed that God instructeth a man by discipline or correction to the end he may turne hym frō the thinges that he hath done and deliuer hym from pryde whiche is vnderstoode of his synfull actes he addeth a litle after the maner of this purgation sayeing his fleshe being consumed by punishementes let hym returne agayne to the dayes of his youthe That is all his fleshlie humours and passions being now consumed by punishementes and tribulations let hym begynne to lyue agayne in suche puritie of soule as he dyd at the begynning of his youthe before he had contracted these euill humours diseases Nether onelie is tribulation a strong medicine to heale sinne and to purge awaye the refuse metalles in vs of brasse tynne yron lead and drosse as God by Ezechiel sayeth but also a most excellent preseruatiue against sinne for the time to come According as good kyng Dauid sayed the discipline o Lorde hathe corrected me for euermore That is it hathe made me wary and wachefull not to cōmitt sinne agayne according as the scripture sayeth in an other place A greuous infirmitie or afflictiō maketh the foule sober For whiche cause the prophet Ieremie calleth tribulation virgam vigilantem A wachefull rodde that is as S. Ierome expoundeth it a rodde that makith a man wachefull The same signified God whé he saied by Ose the prophet I uvil hedge in thy vvaye vvithe thornes That is I vvill so close thy lyfe on euerie side with the remēbrance and feare of affliction that thou shalt not dare to treade a-vvrie lest thou treade vpon a thorne All whiche good Dauid expresseth of hym selfe in these woordes before I was humbled and broght lowe by affliction I did sinne and offend the o Lord but after that tyme I haue kept thy commaundementes Of this also appeareth an other cause why God afflicteth his elect in this lyfe and that is to preuent his iustice vpō them in the worlde to come I mean that Iustice whiche otherwise remayneth to be executed vpon euery one after their departure hence in that moste greuous fire whereof I spake before touching which S. Barnard sayeth thus Oh vvold to God some man vvolde novv beforehand prouide for my head abundance of vvaters and to myne eyes a fountayne of teares for so happely the burning fyre should take no holde vvhere running teares had clensed before And the reason of this is as that holy man hym selfe noteth after for that God hathe sayd by Naum the prophet I haue afflicted the once and I vvill not affiicte thee agayne there shall not come from me a double tribulation Sixthelie God sendeth tribulation vpon his seruantes to proue them therby whether they be fathefull and constant or no That is to make them selues and other men see and confesse how faythefull or vnfaythefull they are This in figure was signified when Isaac wold grope and touche his sonne Iacob before he wolde blesse hym And this the scripture expresseth playnelie when talking of the tribulations layed vpon Abraham It addeth tentauit deus Abraham God tempted Abraham by these meanes to proue hym And Moyses sayed to the people of Israell Thou shaltremēbre hovv thy God ledde thee fortie yeres about the desert to afflict thee and tempt thee to the end it might appeare vvhat vvas in thy hart vvhether thou vvoldest keepe his c̄omaundementes or no. And agayne a fewe chapiters after Your God and Lorde dothe tempt you to the end it may be manifest vvhether you loue him or no vvith all your hart and vvith all your soule In whiche sense also the scripture sayeth of Ezechias after many prayses geuen vnto hym that God left hym for a tyme to be tēpted that the thoughtes of his hart might therby be made manyseftie And that this is gods fashion towardes all good men kyng Dauid sheweth in the persone of all when he sayeth Thon hast proued vs o lord thou hast examined vs by fyre thou hast layed tribulation vppon our backes and hast broght men vpō our heades And yet how well he lyked of this matter he signifieth when he calleth for more therof in an other place sayeing Trye me o Lorde and tempt me burne my reynes and hart vvithin me That is trye me by the way of tribulation and persecution searche out the secretes of my hart and reynes let the world see whether I will sticke to thee in aduersitie or no. Thus sayed that holie prophet well knoweing that whiche in an other place the holie ghoste vttereth that as the fornace tryeth the potters vesselles so tribulation tryeth men For as the sounde vesselles onelie do holde when they come to the fornace and those whiche are crased doe breake in peeces so in tyme of tribulation persecution the vertuous onelie stand to yt and the counterfeit bewraye them selues according to the sayeing of Christ In tempere tentationis recedunt They departe from me in tyme of temptation The seuenth reason whye God layeth tribulation vppon the vertuous is therby to make them runne vnto hym for ayde helpe euen as the mother to make her chyld more to loue her and to runne vnto her procureth the same to be made afearde and terrisied by others This God expresseth playnelie by the prophet Ose sayeing of those that he loued I vvill dravv them vnto me in the ropes of Adam in the chaynes ofloue and vvill seeme vnto them as thoughe I raysed a yoke vpon their iavv bones By the ropes of Adam he meaneth affliction wherby he drewe Adam to knowe hym selfe as also appeareth by that he addethe of the heauy yoke of tribulation whiche he will laye vppon the heades and faces of his seruātes as chaynes of loue therby to draw them vnto hym This chayne had drawen Dauid vnto hym when he sayed O lorde thouv art my refuge from the tribulation of sinners As also those wherof Esay sayeth they sought the out o lorde in theyr affliction Also those of whome Dauid sayed Infirmities vvere multiplied vpon them and after
manfullye vvhiche tempteth vs to sinne and this resistāce ought to be made in suche perfect maner as vve yealde not vvittinglye and vvillinglie to any fyn vvhat soeuer ether in vvorke vvorde or consent of harte in so muche that vvhoe so euer snould geeue secret consent of minde to the performance of a sinne yf he had time place and abilytie therunto is condemned by the holye scripture in that sinne euen as yf he had committed the same novv in acte And touchinge the second vvhiche is good vvoorkes vve are vvilled to doe them abundantlie diligentlie ioyfullye and ineessantlie for so saieth the scripture VVhas soeuer thy hand can doe doe it 〈◊〉 And againe vvalke vvorthie of God fructyfiynge in euerie good vvoorke And againe S. Paule sayeth Let vs doe good vvorkes vnto all men and agayne in the verie same place let vs neuer leaue of to doe good for the tyme vvill come vvhen vve shall reape 〈◊〉 end And in an other place he vvilleth vs to be stable immoueable and abundant in good vvorckes knovvinge that our laboure shall not be vnprofitable By this it may be seene deare brother vvhat a perfect creature is a good Christian that is as S. Paule describeth hym the handvvorke of God and creature of Christ to good vvorkes vvherin he hathe prepared that he should vvalcke It appeareth I saye vvhat an exacte lyfe the trevv lyfe of a Christian is vvhich is a continuall resistance of all sinne bothe in thought vvord and deede and a performāce or exercise of all good vvoorkes that possiblie he can deuise to doe VVhat an Angelicall lyfe is this nay more than Angelicall for that Angels beinge novv placed in their glorie haue neither temptation of sinne to resist nor can doe any meritorious vvorke as vve maye If Christians did liue accordinge to this their devvtie that is in doinge all good that they might and neuer consentinge to euill vvhat needed there almost any temporall lavves vvhat a goodlye cōmon vvealth vvere Christianitie vvhoe vvill novv maruaile of the happy dayes of our forefathers vvherin such simplicitie such trueth such cōscience such almes deedes such sinceritie such vertue such religion and deuotion is reported to haue ben the cause vvas for that they studied vppon thes tvvo pointes of a Christian mans devvtie and laboured for the performance therof euerye man as God gaue hym 〈◊〉 And vve because vve looke not into thes matters are become as loose and vvicked in lyfe as euer the gentiles or infidels vvere And yet is God the same God still and vvill accept at our handes no other accounte than he did of our forefathers for the perfourmance of thes tvvo partes of ourdevvtie towardes hym VVhat than shall become of vs which doe not lyue in anye parte as they did And to enter yet some what more into the particuler consideration of thes thinges whoe is there now a dayes amongest cōmon Christians for no dout there be in secrette manye seruauntes of God which doe it but of those which beare the name of Christians and most sturr abrode in the world whoe is there I saye that taketh any payne aboute the first pointe that is towchinge the resistinge of the concupiscence of sinne which concupiscence or naturall motion to sinne remayninge in vs as a remnant of our naturall maladie in punishment of the sinne of our first father Adam is left in vs now after baptisme ad agonem that is to stryue withall and to resist and by resistinge to merit increase of glorie in heauen But alas hovv manie there vvhich doe resist as they should thes euill motions of concupiscence whoe dothe euer examine his conscience of the same whoe doth not yelde commonlye consent of harte to euerye motion that commeth with pleasure of couetousnes of anger of reuenge of pryde of ámbition and aboue all of lecherie and other filthye synnes of the fleshe knowinge notwithstandinge by the protestation of our Saueour Christ him selfe that euerye such consent of harte is as much in substance of synne as the act and maketh the soule guiltie of eternall damnation It is a wounderfull matter to cōsider able to make a man astonnyed to thincke what greate care seare diligence and laboure good men in old tymes did take about this matter of resistinge synne and how lytle we take now Iob the iusl hauinge lesse cause to feare than we saieth of hym selfe I did feare all my doinges o lord consideringe that thovv doest not pardon such as offende the. But the good kynge Dauid whiche had now tasted gods heauie hande for consentinge to sinne before she wethe him selfe yet more carefull and fearefull in the matter when he saieth I did meditate in the night tyme together vvith my harte and it vvas my vvhole exercise I did 〈◊〉 or svveepe myne ovvne spirite vvithe in me what a diligent examination of his conscience thoughtes and cogitations was this in a kynge and all this was for the auoidinge and resistinge of synne as allso it was in S. Paule woe examined his conscience so narrowly and resisted all temptations with suche diligence and attention as he could pronounce of hym selfe that to his knoledge he was guyltie of nothinge albeit he doth confesse in an other place that he had most vile and strong temptations of the fleshe layed vppon him of the deuill by Gods permission marye yet by the grace of Christ he resisted and ouercame all Forthe better performance wherof it is liklye that he vsed also these externall helpes and remedies of much fastinge lōge prayinge painefull watchinge and seuere chastisinge of his bodie wherof he maketh mention in his writinges As also all godlye men by his example haue vsed the lyke helpes sence for the better resistinge of synfull temptations when neede requyred I meane tbe helpes of abstinence fastinge watchinge prayer chastisinge of the bodie by heareclothe lyinge on the grownde beatinge and the like VVherof I coulde here recite greate store of exāples out of the holye fathers But he which would reade many heaped togyther in euerye one of thes particuler pointes let him reade the worckes of Iohn Cassian the Eremite which wrote almost twelue hundred yeres past of the doinges of mounkes and other the best Christiās in his dayes or let him reade Marcus Marulus exāples of the lyues of the auncient fathers gathered owt of this Cassian S. Iherome and others where he shall reade manye thinges that will make hym wounder and afeard also if he be not past feare to see what extreame payne and diligence these first Christiās tooke in watchinge euerye litle fleight of the deuill and in resistinge euerie litle temptation or cogitatiō of synne wheras we neuer thincke of the matter nor make accounte ether of cogitation cōsent of harte worde or vvorke but doe yelde to all vvhat soeuer our concupiscēce moueth vs vnto doe svvallovv dovvne
exactlie bothe these partes are to be exercised The description of a Christian lyfe The lamentable condition of this time by negligence herein The care and diligence of auncient fathers touching the same The remedies that they vsed for the one part and the insinite monumentes of pyetie they left behinde touchinge the other The different estates of good and euill men aswell presentlie at the daye of deathe as in the lyfe to come The fyueth chapiter Of the seuere account that uve must yeelde to God vvherein is declared pag. 45. A Principall point of wisdome in an aecounmptant for veweing of the state of his accoumpt before hand The Maiestie of ceremonie and circumstāces vsed by god at the first publicatiō of his law in writing his seuere punishemēt of offēders The sharpe speeches of our sauiour against sinners VVhy two iudgementes are appointed after deathe The suddaine comming of them bothe The demaundes in our accoumpt at the generaAll iudgement The circumstances of horrour and dread before at and after the same VVhat a treasure a good cōsciēce will thē be The pitifull case of the damned How easilie the daunger of those matters may be preuented in due tyme. The sixt chapiter A consideration of the nature of sinne and of a sinner to shevv the cause vvhy God iustlie vseth the rigoure before mentioned vvherein is described pag. 65. GOds infinite hatred to sinners The reasons why God hateth them That they are enemies to God to thē selues How god punished sinners aswell the penitent as the obstinate and of the bitter speeches in scripture against sinners Of the seuen miseries and losses which come by sinne The obstinacye of sinners in this age Two principall causes of sinne Of the daunger to liue in sinne How necessarie it is to feare The seuenth chapter An other consideration for the further 〈◊〉 of gods iudgementes and declaration of our demerit taken from the 〈◊〉 of God and his benefites tovvardes vs. VVherein is shevved pag. 85. A Contemplation of the maiestie of God and of his benefites Of the seuerall vses of sacramentes Diuerse complaintes against sinners in the persone of God Our intollerable cōtēpt ingratitude against so great a maiestie and benefactour Of great causes we haue to loue God beside his benefites How he requireth nothing of vs but gratitude That it resteth in due resolutiō to serue hym An exhortation to this gratitude with a short prayer for a penitent sinner in this case The eight chapiter Of vvhat opinion and feeling vve shal be touchinge these matters at the time of our deathe vvherin is expressed pag. 98. THe induration of some hartes kept from resolution by worldlie respectes Of three matters of terrour payne miserie that principallie molest a man at his deathe A contemplation of the terrours speeche or cogitation of a sinner at the houre of deathe Of diuerse apparitions visions to the iust and to the wicked lyeing a deinge How all these miseries may be preuented The nyenth chapiter Of the paynes appointed for sinne after this lyfe of tvvo sortes of thē vvherein is declared pag. 118. HOW God vseth the motiue of threates to induce men to resolution Of the temporall paynes of purgatorie Of the seueritie therof Of the greate feare that holie men had therof in olde tyme. Of the euerlasting payne in hell reserued for the damned and common to all that are there Of the two partes therof that is payne sensible and payne of losse Vehement coniectures towchinge the seueritie of those paynes Of the seuerall names of hell in diuerse tongues Of the particular paynes for particulare offēders peculiar in qualitie and quantitie to the sinnes of eche offonder A certaine vision of the handling of a wicked man in hell shewed to a holy man Of the worme of conscience The tenthe chapiter Of the revvardes benefites and commodities prouided for gods seruātes vvherin is declared pa. 149. HOw God is the best payemaster Of his infinite magnificence The nature greatnes value of his rewardes A description of paradise Of two partes of selicitie in heauen A contēplatio of the cōmodities of the sayde two felicities ioyned together The honour wherunto a Christian is borne by baptisme An admonition against securitie in this lyfe THE CONTENTES OF THE SECOND parte of this first booke touching impedimentes of resolution The first chapiter Of the first impediment vvhiche is the difficultie that many think to be in vertuous lyfe VVherein is declared pag. 195. NYene speciall priuyleges helpes wherwith the vertuous are ayded aboue the wicked 1 The force of Gods grace for easinge of vertuous lyse against all temptations 2 Of what force loue is herein And how a man may know whether he haue loue towardes God or no. 3 Of a peculiar light of vnderstanding pertayning to the iust 4 Of internall consolation of minde 5 Of the quiet of a good 〈◊〉 Ī the iust 6 Of hope in God whiche the vertuous haue And that the hope of the wycked is in deede no hope but meere presumption 7 Of freedome of soule and bodie whiche the vertuous haue 8 Of the peace of minde in the vertuous to wards God their neighbour them selues 7 Of the expectation of the rewarde that the vertuous haue Of the comfort that holie men haue after their conuersion And how the best men haue had greatest conflict therin Of S. Austens conuersion and fower annotations therevpon The second chapiter Of the 〈◊〉 impedimēt vvhich is tribulatiō vvherein are handled fower speciall pointes pag. 239. 1. FIrst that it is an ordinarye meanes of saluation to suffer some tribulation 2. Secondlie that there be thirtene speciall cōsideratiōs of gods purpose in sending afflictiōs to his seruantes which are layed downe and declared in particular 3. Thirdlie what speciall considerations of comfort a man may haue in tribulation 4. Fowerthlie what is required at mans handes in tribulation The third chapiter Of the third impedimēt vvhich is loue of the vvorlde vvhich is dravven to six poyutes pag. 292. 1. FIrst how and in what sense the world and cōmodities therof are vanities of three generall pointes of worldly vanities 2. Secondlye how worldlye commodities are meere deceytes 3. Thirdlie how the same are prickyng thornes 4. Fowerthlie how the same are miserie and affliction 5. Fyuethlie how they strangle a man VVith a descriprion of the world Sixtlie how a mā may auoyd the daūger therof and vse the cōmodities therof to his owne gaine The fowerth chapiter Of the fovverth impedimēt vvhich is to much presu ming of gods mercie vvherein is declared pa. 347. THat prolōgyng of our iniquities in hope of gods mercie is to buyld our sinnes on gods backe Of the two feete of our Lord that is mercie and trueth Of two daūgers of sinners 〈◊〉 how gods goodnes helpeth not thē that perseuere in sinne VVhether gods merciē be greater than his iustice The description of true feare Of seruile feare and of the feare
hower to goe in with hym would not know them when they came after and finallie he promiseth to damne all those without exception which shall worke iniquitie as S. Mathew restisieth Moreouer beinge asked by a certaine prince on a tyme how he might be 〈◊〉 〈◊〉 woold geeue hym no other hope though he were a prince but onlye this yf thovv vvilt enter into lyfe keepe the cōmaundements of God And talkinge with his Disciples at an other tyme of the same matter he geeueth them no other comfort but this yf ye loue me keepe my commaundements As whoe should saye if you were neuer so much my Disciples and yf ye breake my cōmaundements there is no more loue nor frēdshippe betwixt vs. And S. Iohn which best of all other knew his meaninge herein expoundeth it in this sense when he saythe if a man sayeth he knovveth God and yet keepeth not his commaundementes he is a lyar and the trueth is not in him And more yet to take awaye all hope or expectation from his disciples of any other waye of saluation than by keepinge his commaundementes he saieth in an other place that he came not to take avvaye the lavv but to fulfill it streight waie he inferreth vppon the same vvhoe soeuer therfore shall breake one of the least of thes commaundementes shal be called the least in the kingdome of heauen For whiche cause at his departure out of the worlde the verie last wordes that he spake to his Apostles were these that they should teach men to obserue all his commaundementes vvhat soeuer By which appeareth the seuere meaninge that Christ had to wchinge our accounte for the keepinge of his commaundementes in this lyfe The whiche also may be gathered by that beinge asked whether the number were small of them that should be saued he aunswereth yea and counsaileth men to stryue to goe into the straite gate for that manie should be shut out yea euen of them which had eaten and 〈◊〉 whith him and had enioyed the corporall presence of his blessed bodye but had not lyued as he commaunded them In whiche case he signifieth that no respect or frindsnippe must take place with hym at the last day For whiche cause he saide to the man whome he had healed at the fishepools side in Ierusalē beholde novv thovv art hole seethovv synne no more least vvorse happen to the than before And generallye he warneth vs in S. Mathews ghospell that we agree with our aduersaries and make our accountes streight in this lyfe othervvise vve shall paye the vttermost fardinge in the life to come And yet more seuerelye he sayth in an other place that vve shall render account at the daye of iudgement for euerie ydle vvorde vvhiche vve haue spoken VVhiche daie of iudgement he vvarneth vs of before and foretelleth the rigour and daunger in sundrie places of holye scripture to the end vve should preuent the same and so direct our lyues vvhile vve haue time in this vvorld as vve may present our selues at that daye vvithout feare daunger or rather vvith greate ioye and cōfort when so manie thowsands of vvhicked people shall appeare there to their eternall confusion And because there is nothinge which so fitlye shevveth the seueritie of Christ in taking our accountc at the last daye as the order and maner of this iudgemēt described most diligētlie by the holye scripture it selfe it shall make muche for our purpose to consider the same And first of all it is to be noted that there be two iudgementes appointed after death the one called particuler wherby eche man presentlie vpon his departure from this worlde receaueth particuler sentence ether of punishement or of glorie accordinge to his deedes in this life as Christes owne words are wherof we haue examples in Lazarus and the riche gloutton whoe were presentlie caried the one to payne thother to rest as S. Luke testifieth And to doubt of this were obstinacie as S. Austen affirmeth The other iudgement is called generall for that it shal be of all men together in the end of the vvorld where shall a finall sentence be pronounced eyther of reward or punishment vpon all men that euer liued accordinge to the workes which they haue done good or bad in this life and afterward neuer more question be made of alteringe their estate that is of easinge the paine of the one or endinge the glorie of the other Now as towchinge the first of these two iudgements albeit the holye auncient fathers especiallie S. Austen doe gather and consider diuers particulers of greate seueritie and feare as the passage of our soule from the bodye to the tribunall seate of God vnder the custodie both of good and euill Angels the feare she hath of them the sodeine straungenes of the place where she is the terror of gods presence the strayte examination she must abyde and the lyke yet for that the moste of thes thinges are to be considered also in the seconde indgemēt which is generall I will passe ouer to the same notinge onlye certaine reasons yealded by the holye fathers why God after the first iudgement wherin he had assigned to eche man accordinge to his desertes in particuler would appoint moreouer this second generall iudgemēt VVherof the first is for that the bodie of man rysinge from his sepulcher might be partaker of the eternall punishement or glorie of the sowle euen as it hath bene partaker with the same eyther in vertue or vice in this lyfe The seconde is that as Christ was dishonored and put to confusion heere in the vvorld publikelye so muche more he might shevv his maiestie and power at that daye in the sight of all creatures and especiallie of his enimyes The third is that both the vvicked and good might receaue theire revvarde openlye to more confusion and harte greefe of the one and triumphe of the other vvhoe commonlie in this vvorld haue ben ouerborne by the vvicked The fourth is for that euill men vvhen they dye do not cōmonlie carie with them all theire demerite and euill for that they leaue behynde them ether theire euill example or theire children and familiars corrupted by them or els bookes and meanes vvhich maie in time corrupt other All vvhich beinge not yet done but comminge to passe after theire death they can not so conuenientlie receaue their iudgemēt for the same presentlie but as the euill falleth out so their paines are to be encreased The like may be saied of the good So that for examples sake S. Paules glorie is increased dailie and shal be vnto the vvorldes ende by reason of them that daylye profit by his vvritinges and exāple and the paines of the vvicked are for the lyke reason dailye augmented But at the last daye of iudgement shal be an end of all meryt and demerit and then it shal be seene euidentlye vvhat eche
signifieth an vtter destroyer At the sixth blast of the triumpet were loosed sower angels tyed before and then rushed forth an armye of horsemen in number twentie hundred times ten thowsand and I sawe the horses and they which satte vpon them had breastplates of fyre and brymstone The heades of these horses were as lyons and out of their mouthes came fyre and smoke and brymstome wherby they slewe the third parte of men which had not repented and their strength was in their tailes whiche were like serpentes Then was there an angel whiche puttinge one foote vppon the fea and an other vppon the land did sweare by hym that lyuethe for euer and euer that after the blast of the seuenth trumpett there should be no more tyme. And so when the seuēth angell had sounded their came greate voyces from heauen sayinge the kyngdome of this world is made to our lorde and his Christ and he shall raigne for euer And I hearde a great voice sayinge to the seuen angels goe and powre out seuen cuppes of godes wrath vpon the earth so they did And the first brought foorth cruell wounds vppon men the second turned the sea into Reade bloode the thirde turned the riuers and fountaines into bloode the fowrth afflicted men with fyre and made them blaspheme God the fifthe made them eate their owne tougues for sorowe the sixth dried vp the water And I sawe three foule spirites lyke frogges issew out of the mouth of a dragon And finallie the seuenth cuppe beinge powred out there came a mightie voyce from the throne of God sayinge it is dispatched And there followed lyghtninges and thunders and voices and earthquakes such as neuer were sence men dwelt vppon the grounde Can any tongue in the world expresse a thinge more forcybly than this matter is expressed by the holie Apostle him selfe VVhat mortall harte can but tremble in the middest of this vnspeakeable terrour is it meruaile yf the verie iust men the Angels them selues are sayde to feare it and then as S. Peter reasoneth yf the iust shall scarse be saued vvhere shall the vvicked man and sinner appeare vvhat a dreadfull daye vvil it be for the careles and loose Christian which hath passed his tyme pleasantlye in this worlde when he shall see so infinite a sea of feares miseries to rushe vpon hym But besides all thes most terrible and fearce preparations there wil be many other matters of no lesse dreadfull consideration as to see all sepulchres open at the sounde of the trumpett to yelde forth all their dead bodies which they haue receaued from the beginninge of the world to see all men wemen and children kynges and Queenes princes and potentates to stand there naked in the face of all creatures their sinnes reueiled their secrete offences laide open done committed in the closettes of their palacies and they cōstrayned and compelled to geeue a counpte of a thowsande matters wherof they would disdaine to haue ben tolde in this lyfe as how they haue spent the tyme how they haue imployed their wealth what behauyour they haue vsed towardes their brethren how they haue mortifyed their senses how they haue ruled their appetites how they haue obeied the inspirations of the holie ghost and sinallye how they vsed all godes gyftes in this life Oh deare brother it is vnpossible to expresse what a great treasure a good consciēce wil be at this daye it wil be more worth then tenne thowsande worldes For wealth will not helpe the iudge will not be corrupted with monye no intercession of worldly frindes shall preuaile for vs at that daye no not of the Angels them selues whose glorie shal be then as the prophet saieth to binde kynges in fetters and noble men in yron manacles to execute vpon them the iudgment prescribed and this shal be glorie to all his sainctes Alas what will all those wyse people do thē that now lyue in delites and can take no paine for their saluatiō what shyft will they make in those extremities whether will they turne them vvhose helpe vvill they craue they shall see all thinges crye vēgeance about them all thinges yelde cause of feare terror but nothinge to yelde them anye hope or comforte Aboue them shal be their iudge offended vvith them for their vvickednes beneath them hell open the cruell fornace readie boilynge to receaue them on their right handes shal be their sinnes accusinge them on their left handes the deuilles redye to execute gods eternall sentence vpon them vvithin them their conscience gnavvinge vvithout them their frendes bevvaylinge on euerie side the vvorld burninge Good Lorde vvhat vvill the vvretched sinner doe enuironed with all thes miseries how will his harte sustaine thes anguishes what waie will he take to goe backe is impossible to goe forwarde is intollerable what thē shall he doe but as Christ foretelleth he shall drie vp for verie feare seeke death death shall flye from him crye to the hilles to fall vpon him and they refusinge to doe hym so much pleasure he shall stāde there as a most desperate forlorne miserable caytife wretch vntill he receaue that dreadfull irreuocable sentēce Goe you accursed into euerlastinge fyre VVhich sentence once pronunced consider vvhat a dolefull crye and shout vvill streight follow The good reioysinge and singinge prayses in the glorie of their Sauyour the vvicked bevvailinge blaspheminge and cursinge the daye of their natiuitie Consider the intollerable vpbraydinge of the vvicked infernall spirites against these miserable condemned soules novv delyuered to them in pray for euer VVith how bitter scoffes and tauntes will they hale them on to tormentes Consider the eternall seperation that then must be made of fathers children mothers and daughters frindes and companions the one to glorie the other to cōfusion without euer seinge one the other agayne and that whiche shal be as greate a greefe as anye other the sonne goinge to heauen shall not pitie his owne father or mother goinge to hell but shall reioyse at the same for that it turneth to godes glorie for the execution of his iustice VVhat a seperatiō I say shall this be what a farewell whose harte woulde not breake at that daye to make this seperation yf a harte could breake at that tyme and so end his paines but that will not be lavvfull VVhere are all our delites now all our pleasant pastimes become our brauerie in apparell our glisteringe in golde our honour done to vs with cappe and knee all our delicat fare all our musicke all our wanton daliances recreations we were wount to haue all our good frindes and merie 〈◊〉 panions accustomed to laugh and disporte the tyme with vs where are they become Oh deare brother how sower will all the pleasures past of this worlde seeme at that howre how dolefull will their memorie be vnto vs how vaine a thinge will all our dignities our
riches our possessions appeare and on the contrarie side how ioyfull will that man be that hath attended in this lyfe to lyue vertuouslie albeit with paine and contempt of the world happie creature shall he be that euer he was borne and no tongue but godes can expresse his happenesse And now to make no other conclusion of all this but euen that which Christ him selfe maketh let vs consider how easie a matter it is now for vs with a litle paine to auoide the daunger of this daye and for that cause it is foretolde vs by our most mercifull iudge and Sauyour to the ende we should by our diligence auoyde it For thus he concludeth after all his former threatenings Videte vigilate etc. Looke aboute you vvatch and praye for you knovv not when the tyme shal be But as I say to you so I saie to all be vvatchfull And in an other place hauinge reckonede vpp all the particulers before recited least anye man should doubt that all should not be fufilled he sayeth heauen and earth shall passe but my vvordes shall not passe And then he addeth this exhortation Attend therfore vnto your selues that your hartes be not ouercome vvith banquettinge and dronkenns and vvith the cares of this lyfe and so that daye come vppon you sodenlye For he shall come as a snare vppon them vvhich inhabite the earth be you therfore vvatchfull and alvvayes praye that you may be vvorthie to escape all thes thinges vvhich are to come and to stande 〈◊〉 before the sonne of man at this daye VVhat a frindlye and fatherlie exortation is this of Christ whoe could desire a more kinde gentle or effectuall forewarninge is there anie man that can pleade ignorance hereafter The verie lyke conclusion gathereth S. Peter out of the premisses when he saith The daye of our lorde shall come as a theefe in vvhich the elemēts shal be dissolued c seinge then all these thinges must be dissolued vvhat maner of men ought 〈◊〉 to be in holye conuersation and pietie expectinge and goinge on to meete the comminge of that daye of our lorde c. This meetinge of the daye of iudgement which S. Peter speaketh of is dewe examination of our estate and speedye amendment of our lyfe past For so saithe most notablie the wise man prouide thee of a medicine before the sore come and examyne thy selfe before iudgement and so shalt hovv finde propitiation in the sight of God To which S. Paule agreeth when he saieth if vve vvoold iudge our selues vve should not be iudged But because no man entreth into dew iudgement of him selfe and of his owne lyfe therof it commeth that so fewe doe preuēt this latter iudgement so fewe are watchfull and so manie fall a sleepe in ignorance of their owne daunger our lord geeue vs grace to looke better about vs. A consideration of the nature of sinne and of a sinner for the iustifiynge of godes rigour shevved in the chapiter before CHAP. VI. TO the ende that no man may iustly complayne of the seuere accounpte which God is to take of vs at the last daye or of the rigour of his iudgmēt set doune in the chapiter before it shall not be amisse to cōsider in this chapter the cause whye God doth shew such seueritie against sinne and sinners as bothe by that which hath bene sayde doth appeare also by the whole course of holye scripture where he in euerie place almost denounceth his extreme hatred wrath and indignation against the same as where it is sayed of hym that he hateth all those that vvorke iniquitie And that both the vvicked man and his vvickednes are in hatred vvith hym And finallie that the whole lyfe of sinners their thoughts wordes yea and their good actions also are abhomination in his sight whyles they lyue in sinne And that which yet is more he can not abide nor permit the sinner to prayse him or to name his testament with his mouthe as the holye ghost testifieth and therfore no meruaile yf he shew suche rigour to hym at the last daye whome he so greatlye hateth and abhorreth in this lyfe There might be manye reasons alleaged of this as the breach of godes commaundemetes the ingratitude of a sinner in respecte of his benifites and the lyke which might iustifie sufficientlie his indignation towards hym But there is one reason aboue the rest which openeth the whole fountaine of the matter and that is the intollerable iniurie dome vnto God in euerie mortall finne cōmitted whiche in deede is suche an opprobrious iniurie so dishonorable as no meane potentate could beare the same at his subiectes handes and much lesse God hym selfe whoe is the God of maiestie may abide to haue the same so often iterated against hym as commonly it is by a wicked man And for the vnderstandinge of this iniurie we must note that euerie tyme we cōmitt a mortall sinne there dothe passe thorowgh our hart though we marcke it anot a certaine practick discourse of our vnderstandinge as there doth also in euerie other election whereby we lay before vs on the one side the profit of that sinne which we are to committ that is the pleasure that draweth vs to it and on thother parte the offēce of God that is the leesinge of his frindshippe by that sinne yf we doe it and so hauinge as it were the balances there before vs and puttinge God in one end and in the other the aforesayde pleasure we stāde in the middest deliberatinge and examininge the wayght of both partes finallie we doe make choise of the pleasure and doe reiect God that is we doe chuse rather to leese the frindshipp of God with his grace and what soeuer he is worth besides than to lose that pleasure and delectation of sinne Now what thinge can be more horrible than this what can be more spitefull to God than to prefer a moste vile pleasure before his maiestie is not this worse than that intollerable iniurie of the Iewes whoe chose Barrabas the murderer and reiected Christ their Sauyour surelye how haynous soeuer that sinne of the Iewes were yet in two pointes this doth seeme to exceede it the one in that the Iewes knew not whome they refused in their choise as we doe The other in that they refused Christ but once we doe it often yea dailye howerlye when we geue confent in our hartes to mortall sinne And is it meruaile then that God dealeth so seuerely sharplye in the worlde to come with wicked men whoe doe vse hym so opprobriouslye and contemptuouslye in this lyfe surelye the malice of a sinner is greate towardes God and he dothe not onlye dishonour hym by comtempt of his cōmaun dementes and by preferringe most vyle creatures before hym but also beareth a secrete hatred and grudge against his maiestie and woulde yf it lay in his
after though he sought the same vvith teares Also the sinne of Saule whoe his sinne beinge but one synne and that onlye of omission in not killinge agag the kynge of Amalech and his cattell as he was willed was vtterlie cast of by God for the same though he were his annointed and chosen seruant before and could not get remission of the same though both he and Samuell the prophet did greatly lament and bewaille the same synne Also I might alleage the example of kinge Dauid whose two synnes albeit vppon his hartie repentar ce God forgaue yet besides all the weepinge fastinge watchinge lyeinge on grownde wearinge of sackeloth and other punishement of bodye that Dauid did vse God punished the same with maruaylous seueritie as with the death of Dauides sonne and other continuall afliction vnto him as longe as he liued And all this to shew his hati ed against synne and thereby to terrifie vs from committinge the same Of this also doe proceede all those harde and bitter speeches in scripture towching sinners which cōming from the mouthe of the holye ghost and therfore beinge most trewe and certaine may iustlye geeue all them greate cause of feare which lyue in synne as where it is saied death bloode contention edge of 〈◊〉 oppression hunger 〈◊〉 and vvhyppes all thes thinges are created forvvicked sinners And againe God shall rayne snares 〈◊〉 vppon sinners brimstone vvith tempestuous vvyndes shal be the portion of their 〈◊〉 Agayne God wil be knowen at the day of iudgement vppon the synner whoe shal be taken in the 〈◊〉 of his owne handes manye whippes belonge vnto a synner let synners be turned into hell God shall scatter all sinners God shall dashe the teeth of synners in their mouthes God shall scoffe at a sinner whē he seethe his daye of destruction cometh on the sworde of sinners shall turne into their owne hartes thow shalt see when sinners shall perishe The armes of sinners shal be crushed and broken sinners shall wither from the earth desire not the glorye and riches of a synner for thow doest not know the subuersion which shall come vpō hym God hath geeuen him riches to deceaue him therwith beholde the daye of our lorde shall come a cruell daye full of indignation wrath and furye to make desolate the earth and to crushe in peeces her synners within her The iust man shall reioyse seinge this reuenge then shall he washe his handes in the blood of sinners These a thowsande suche sentences more of scripture which I omitt vttered by the holye ghost against synners maye instruct vs of their pitifull estate and of the vnspeakable hatred of God against them as long as they perfist in synne Of all these considerations the holy scriptures doe gather one conclusion greatlye to be noted and considered by vs which is miseros facit populos peccatum Synne bringeth men to miserie And againe Qui diligit iniquitatem odit animam suam he vvhich loueth iniquitie 〈◊〉 his ovvne soule Or as the Angel Raphaell vttereth it in other wordes shey vvhich cōmit finne are open enemyes to their ovvne sovvles VVherfore they laye downe to all men this generall seuere and most necessarie cōmaundement vpon all the paines before recited Quasi a facie colubri fuge peccata Flee from siane as from the face of a suake And againe caue ne aliquando peccato consentias Bevvare thovv neuer consent to siane For how soeuer the worlde doeth make litle accounte of this matter of whome as a scripture noteh the sinner is praysed in his lustes and the vvicked man is blessed yet most certaine it is for that the spirite of God auoucheth it qui facit peccatum ex diabolo est He vvhich cōmitteth sinne is of the deuill and therfore is to receaue his portion amonge deuills at the latter daye And is not all this sufficient deare brother to make vs detest sinne and to conceaue some feare in cōmittinge therof nay is not all this strong enough to batter their hartes which liue in state of sinne and doe committ the same daylie with out consideration or scruple what obstinacie and hardnes of harte is this surelye we see the holye ghost prophesied trewlye of them when he sayede sinners alienated from God are possessed vvith a furye like a serpent and like a deafe cocatrise vvhich stoppeth her heares to the enchaunter this furie I saie is the furye or madnesse of willfull synners which stoppe their eares lyke serpentes to all the holy enchauntmentes that God can vse vnto them for their conuersion that is to all his internall motions good inspirations to all remorse of their owne conscicnces to all threatninges of holye scriptures to all admonishmentes of gods seruantes to all the other meanes which God can vse for their saluation Good Lorde whoe would committ a mortall sinne for the gayninge of ten thowsande worldes yf he considered the infinite dommages hurtes incōueniences miseries which doe come by the committinge of one sinne for first he that sinneth mortallie leeseth the grace of God inherent in his sowle which is the greatest gift that Cod can geeue to a creature in this lyfe consequentlye he leeseth all those thinges which dyd accōpanye that grace as the vertues infused and the seuen giftes of the holy ghost wherby the sowle was bewtyfied in the sight of her spouse and armed against the assaultes of her enemies Secondlie he leesethe the fauour of God and consequentlye his fatherlye protection care and prouidence ouer hym and gayneth hym to be his professed enemie Which how great a losse it is we may esteeme by the state of a worldley courtier which should leese the fauour of an earthlie prince and incurre mortall hatred by the same Thirdly he leeseth all inheritance clayme and title to the kyngdome of heauen whiche is dew onlye by grace as S. Paule noteth and consequentlye depriuethe hym selfe of all dignities cōmoditiesfolowinge the same in this lyfe as the condition and high priueledge of a sonne of God the communion of sainctes the protection of Angels and the lyke Fowerthlye he leeseth the quiet ioye and tranquilitie of a good conscience and all the fauours cherisnmentes consolations and other cūfortes wherwithe the holie ghost is wont to visite the mindes of the Iust. Pyuethlye he leeseth the merit and reward of all his good woorkes done sence he was borne whatsoeuer he doth or shall doe while he standeth in that state Sixthlye he maketh hym selfe guyltie of eternall punishmēt and engrosseth his name in the booke of perdition and consequentlie byndeth hym selfe to all these incōueniences wherto the reprobate are subiect that is to be inheritour of hell fyre to be in the power of the deuill and his Angels to be subiect to all synne and temptation of sinne and his
vs by coueringe our neckes onelie with his yoke and burden so lightned and sweetned by his holy grace as the bearinge therof is not trauailsome but most easie pleasant and confortable as hathe bene shewed An other cause why this yoke is so sweete this burden so light and this vvaie of gods commaundemētes so pleasant to good men is loue loue I meane tovvards God whose commaundementes they are for euery man can tell and hathe experienced in hym selfe what a strong passion the passion of loue is and how it maketh easie the verie greatest paynes that are in this world VVhat maketh the mother to take suche paynes in the bringing vpp of her child but onelie loue what causeth the wyfe to sytt so attentyue at the bedde syde of her sycke husbande but onelie loue what moueth the beastes and byrdes of the ayer to spare from their owne foode and to endaunger their own lyues for the feedinge and defendinge of their litle ones but onelie the force of loue S. Austen doeth prosecute this pointe at large by many other examples as of Marchantes that refuse no aduenture of sea for loue of gayne of huntars that refuse no season of euill weather for loue of game of soldiers that refuse no daunger of deathe for loue of spoyle And he addeth in the end that yf the loue of man can be so greate towardes creatures heere as to make labour easie ī deede to seeme no labour but rather pleasure how muche more shall the loue of good men towardes god make all their labour comfortable whiche they take in his seruice This extreme loue was the cause whie all the paynes afflictiōs which Christ suffered for vs seemed nothing vnto hym And this loue also was the cause why all the trauailes tormentes whiche many Christianes haue suffered for Christ seemed nothing vnto them Imprisonmēntes tormentes losse of honour goodes and lyfe seemed tryfles to diuers seruantes of God in respect of this burning loue This loue droue infinite virgines and tender children to offer them selues in tyme of persecutiō for the loue of him which in the cause was persecuted This loue caused holye Apollonia of Alexandria beinge broght to the fyre to be burned for Christ to slypp out of the handes of suche as ledde her ioyfullie to runne into the fire of her selfe This loue moued Ignatius the auncient Martyre to saye being condemned to beastes 〈◊〉 leste they wolde refuse his bodie as they had done of diuers Martyres before that he wolde not permitt them so to doe but wolde prouoke and styrre them to come vpō hym and to take his lyfe from hym by tearing his body in peeces These are the effectes then of feruent loue which maketh euen the thinges that are most difficult and dreadfull of them selues to appeare sweete and pleasant and much more the lawes and commaundementes of God whiche in them selues are moste iust reasonable holye and easie Da amantem sayeth S. Austen speaking of this 〈◊〉 sentit quod dico S. autem srigido loquor nescit quid loquar Geue me a man that is in loue with God and he feeleth this to be true whiche I saye but yf I talke to a colde Christian he vnderstandeth not what I saye And this is the cause whie Christ talking of the keeping of his cōmaundementes repeateth so often this woorde loue as the onelye sure cause of keeping the same for wāt whereof in the world the world keepeth them not as there he sheweth If you loue me keepe my commaundementes sayeth he and againe He that hathe my commaundementes and keepeth them he is he that loueth me Agayne He which loueth me will keepe my commaundement and he that loueth me not keepeth not my comaundemētes In which last woordes is to be noted that to the louer he sayeth his cōmaundement in the singular number for that to suche a one all his commaundementes are but one commaundement according to the sayeing of S. Paul That loue is the fullnesse of the lauve For that it comprehendeth all But to hym that loueth not Christ sayeth his commaundementes in the plurall number signifyeing thereby that they are bothe many and heauie to hym for that he wanteth loue whiche should make them easie VVhiche S. Iohn also expresseth when he sayeth this is the loue of God when we keepe his commaundementes and his commaundementes are not heauie That is they are not heauye to hym whiche hathe the loue of God otherwyse no maruaile thoughe they be moste heauie For that euerie thing feemeth heauie whiche we doe against our lyking And so by this also gentle reader thow mayest gesse whether the loue of God be in thee or no. And these are two meanes now wherby the lyfe of good men is made easie in this worlde There folow diuers other to the end that these negligent excusers may see how vniust and vntrue this excuse of theyrs is cōcerninge the pretended hardnes of vertuous lyuing whiche in verie deede is indewed with infinite priuileges of comfort aboue the lyfe of wicked men euen in this world And the next that I will name for example sake after the former is a certaine speciall and peculiar light of vnderstanding pertayning to the iust and called in scripture prudentia sanctorum The wisdome of Saintes which is nothing eles but a certayne sparkle of heauenlie wisdome bestowed by singular priuilege vpon the vertuouse in this lyfe wherby they receyue moste comfortable light and vnderstanding in spirituall matters especiallie towching their owne saluation thinges necessarie therunto Of whiche the prophet Dauid meant when he sayed notas mihi fecisti vias vitae Thow hast made the wayes of lyfe knowen to me Also when he sayde of hym selfe Super senes intellexi I haue vnderstoode more than olde men And agayne in an other place Incerta occulta sapientiae tuae manifestasti mihi Thow hast opened to me the vnknowen and hydden secretes of thy wisedome This is that light wherwith S. Iohn sayeth that Christ lighteneth his seruantes as also that vnction of the holye ghoste whiche the same Apostle teacheth to be geuen to the godlie to instructe them in all thinges behoofefull for their saluation In like wyse this is that writing of gods lawe in mennes hartes whiche he promiseth by the prophet Ieremie as also the instruction of men immediatlye from God him selfe promised by the prophet Esaye And finallie this is that soueraigne vnderstanding in the lawe commaundementes and iustificationes of God whiche holy Dauid so muche desired and so often demaunded in that most diuine psalme whiche begynneth Blessed are the unspotted in the uvaye That is in this lyfe By this light of vnderstandinge supernaturall knowlege feeling from the holie ghost in spirituall thinges the vertuouse are greatlie holpen in the waye of rightetousnes for that they are made able to
in his Psalme Dothe the seate of iniquitie cleaue to thee o lorde vvhiche faignest a laboure in thy commaundement is not this a faigned laboure deare bretheren in a commaūdemēt I meane a light burden a sweete yoke an anoynted crosse so in olde time he sayed to Abraham take thy sone Isaac uvhome thou louest and offer hym to me in sacrifice This was a faigned labour ī a cōmaundemēt For Isaac being offered he was not killed but sanctified therby Thou therfore if thou heare the voyce of God within thy hart willing thee to offer vp Isaac whiche signifieth ioye or laughter feare not to obey yt faithefullye and constantlie what so euer thy corrupt affection iudgeth of the matter be thow secure Not Isaac but the Ramme shall die for yt Thy Ioie shall not perishe but thy stubbur nes onclie whose hornes are entangled with thornes and can not be in thee without the prickynges of anxietie Thy lorde dothe but tempt the as he dyd Abraham to see what thow wilt doe Isaac that is thy ioye in this lyfe shall not die as thow imaginest but shall lyue one ie he must be lyfted vpp vppon the wood to the end thy ioye may be on highe and that thow maiest glorie not in thy owne fleshe but onelie in the crosse of thy lorde by whome thy selfe also art crucified crucified I saye but crucified to the world forvnto God thow lyuest still and that muche more than thow diddest before Of the second impediment vvhiche is persecution affliction and tribulation vvherby many men are kept from the seruice of God CHAP. II. MAny there are in the worlde abrode who ether vpon these considerations before layde doune or for that they see some good men to lyue as merylye as thē selues are cōtent to yeeld this muche that in verye deed they esteeme vertouse lyfe to be pleasant enough to such as are once entered in thervnto And that in good soothe for their owne partes they could be content to folowe the fame yf they might doe it wyth quiet and peace of all hādes Mary to request thē vnto yt in such tyme or place or with such order and circumstances as tribulation affliction or persecutiō may fall vpon them for the same they think it a matter vnreasonable to be demaunded and them selues verie excusable bothe before God and man for refusing it But this excuse is no better than the other goyng before of the pretended difficultie for that it standeth vpon a false ground as also vppon an vniust illation made vppon that grounde The ground is this that a man maye lyue vertuouslie and serue God truelie with all worldlie ease and without any affliction tribulation or persecution whiche is false For that albeit externall contradictions and persecutions be more in one tyme than in an other more in this place than in that yet can there not be any time or place without some bothe externall internall VVhich althoghe as I haue shewed before in respect of the manyfolde helpes and consolations sent from God in counterpoyze of the same they seeme not heauye nor vnpleasant vnto the godlie yet are they in them selues bothe great and weightie as wolde appeare yf they fell vpō the wicked and impatient Secondlie the illation made vpon this grounde is vniust for that it alleageth tribulatiō as a sufficient reason to abandone gods seruice whiche God hym selfe hathe ordained for a meane to the cōtrary effect that is to draw men therby vnto his seruice For better declaratiō wherof the matter beyng of verie great importāce I will handle in this chapiter these fower pointes First whether it be ordinarie for all that must be saued to suffer some kynde of persecution tribulation or affliction that is whether this be appoynted an ordinarie mea nes of mans saluation in this lyfe or no Secōdlie what are the causes whie God louing vs as he do the wold chuse and appoynt these meanes of our saluation Thyrdlie what principall reasons of comfort a man maye haue in tribulation Fowerthlie what is required at his handes in that state whiche fower pointes being declared I doubt not but great light shall appeare 〈◊〉 this whole matter whiche seemeth to flesne and bloode to be so full of darkenes and improbabilities And touching the first there needeth litle proofe for that Christ hym selfe sayeth to his Disciples and by them to all other his seruantes In mundo pressuram sustinebitis In the world you shall sustayne affliction And in an other place In your patience shall you possesse your soules That is by suffering patientlie in aduersities which S. Paul yet vtrereth more playnelie when he sayeth All those that uuill lyue godlie in Iesus Christ shall suffer persecution Yf all then none can be excepted And to signifie yet further the necessitie of this matter bothe Paul and Barnabas also dyd teache as S. Luke reporteth that vve of necessitie must enter into the kingdome of god by many tribulations vsing the woorde oportet whiche signifieth a certaine necessitie And Christ him selfe yet more reuealeth this secret when he sayeth to S. Iohn Euangelist that he chastyneth all those uvhome he loueth VVhiche woordes S. Paul as it were expounding to the hebrewes sayeth flagellat omnem filium quem recipit He whippeth euery childe whome he receaueth And S. Paul vrgeth this matter so sarre in that place as he affirmeth playnlie all those to be bastardes and no children of God whiche are not afflicted by hym in this lyfe The same position he holdeth to Timothie Sisuftinemus conregnabimus Yf we suffer with Christ we shall raigne with Christ and no otherwyse VVherin also concurreth holye Dauid when be sayeth Multae tribulationer 〈◊〉 The iust are appointed to many tribulations The same might be proued by many other meanes as by that Christ sayeth He came not to bringe peace but the svvord into the uvoorld Also by that S. Paul saieth That no man can be crovvned except he fight laufullie But how can we fight yf we haue no enemie to oppugne vs The same signifieth Christ in the Apocalips when he repeateth so often that heauen is onelie for hym that conquereth The verie same is signified by the shyppe where into Christ entered with his disciples whiche was tossed and tumbled as yf it wolde haue bene drouned this I saie by all the auncient fathers expositiō was a figure of the troubles and afflictions that all those shoulde suffer which doe rowe in the same shyppe with Christ our sauiour The same also is proued by that the lyfe of man is called a warfare vpon earthe and by that he is appointed to labour trauayle whyle he is heere also by that his lyfe is replenished with many miseries euen by the appointement of God after mans fall The same also is shewed by that that God hath appointed euery man to passe throughe the paynes of deathe
neuer want the temptations of the world and deuill the resisting wherof is muche more difficult in time of peace and wealthe than in time of externall affliction and persecution for that these enemies are stronger in slatterie than in force whiche a godly father expresseth by this parable The sunne wynde sayeth he agreed one day to proue their seueral strengthes in takinge a cloke from a wayesarynge mā And in the forenoone the wynd vsed all violence that he could to blowe of the saide cloke But the more he blewe the more fast held the trauailer his clocke and gathered it more closely about hym At after noone the sunne sent foorthe her pleasant beames and by litle and litle so entered into this man as he caused hym to yeeld and put of not onelye his cloke but also his cote VVhereby ys proued sayeth this father that the alluremetes of pleasure are more strong and harder to be resisted than the violence of persecutiō The lyke is shewed by the example of Dauid whoe resisted easilie manye assaults of aduersitie but yet fell daungerouslie in tyme of prosperitie VVherby appearethe that vertuous men haue no lesse warre in tyme of peace than in time of persecution Nor euer wanteth there occasion of bearing the crosse suffering affliction to hym that will accept of the same And this may suffice for this first poynt to proue that euery man must enter into heauen by tribulation as S. Paul sayeth Touching the second whye God wolde haue this matter so yt were sufficient to answere that yt pleased hym best so without seeking any further reason of his meaninge heerein euen as it pleased him without all reason in oure syght to abase his sonne so much as to send hym hyther into this world to suffer and dye for vs Or yf we will needes haue a reason hereof this one myght be sufficient for all that seynge we looke for so great a glorie as we doe we should laboure a litle first for the same and so shewe our selues woorthie of gods fauoure and exaltation But yet for that yt hath pleased his diuine maiestie not onelye to open vnto vs his will and determination for our suffering in this lyfe but also diuers reasons of his moste holy purpose pleasure therin for our further encouragement and consolation which doe suffer I will in this place repeate some of the same for declaration of his exceeding great loue and fatherlie care towardes vs. The first cause then and the most principall is to encrease therby our merite glorie in the lyfe to come For hauing appointed by his eternall wisdome and iustice that none shall be crowned there but according to the measure of his fight in this world the more and greater cōbates that he geueth together with sufficient grace to ouercome therin the greater crowne of glorie prepareth he for vs at our resurrection This cause toucheth S. Paul in the woordes before alleaged of the saintes of the olde testament to VVitt that they receaued no redemption from their miseries in this world to the end they might find a better resurrection in the world to come This also meant Christ expresselie whē he sayed Happie are they vvhich suffer persecution for theyrs is the kyngdome of heauen happie are you vvhen men speake euell and persecute you c. reioyse and be glad I saye for that your revvarde is greate in heauen Hither also doe appertaine all those promyses of gayning lyfe by leesing lyfe of receauing a hundred for one and the lyke Heere hence do proceede all those large promyses to virginitie and chastitie to such as geld them selues for the kyndome of heauen to voluntarie pouertie and to the renovvncing of our owne will by obedience All vvhich are greate conflictes agaynst the fleshe woorld and our ovvne sensualitie and can not be performed but by sufferinges and afflictiō Finally S. Paul declareth this matter fullie when he sayeth that a litle and short tribulation in this lyfe vvorketh a vveight of glorie aboue all measure in the hyght of heauen The second cause vvhy God appoynted this is to draw vs therby from the loue of the world his professed enemye as in the next chapiter shal be shevved at large This cause S. Paul vttereth in these vvordes VVe are punished of God to the end vve should not be damned vvith this vvorld Euen then as a Nurse that to vveane her child from the lykyng of her mylke dothe anoynte her teat with Alloes or some other suche bytter thing so our mercyfull father that vvolde retire vs from the loue of worldlie delytes whereby infinite men doe perish dayly vseth to send tribulation whiche of all other thinges hathe moste force to woorke that effect as we see in the example of the prodigall sonne whoe could by no meanes be stayed from his pleasures but onelyeby affliction Thirdlie God vseth tribulation as a most present and soueraigne medicine to heale vs of many diseases otherwyse almoste incurable As first of a certayne blyndenes and careles negligence in our estate contracted by wealth and prosperitie In whiche sense the scripture sayeth that affliction geueth vnderstanding And the wyse man affirmeth that the rodde bryngeth uvisdome This was shewed in figure vvhen the sight of Tobie was restored by the bytter gaule of a fishe And we haue cleare exāples in Nabuchadonasar Saul Antiochus and Manasses all which came to see their owne faultes by tribulation which they wolde neuer haue done in tyme of prosperitie The lyke we read of the brethren of Ioseph whoe falling some affliction in Egypt presentlie entered into their owne conscience and sayd VVe suffer those thinges vvoorthely for that vve synned against our brother And as tribulation bryngeth this light whereby we see our owne defectes so helpeth yt greatlie to remoue and cure the same wherin it may be well lykened vnto the rodde of Moyses For as that rodde strikinge the harde rockes hrought foorth water as the scripture saieth so this rodde of afflictiō falling vpon stonye harted synners mollyfyeth them to contrition and often times bringeth foorthe the fluddes of teares to repentance In respect wherof holy Tobye sayeth to God In tyme of tribulation thou forgeuest sinnes And for lyke effect it is compared also to a fyle of yron which taketh away the rust of the soule Also to a purgation that driueth out corrupt humours And finallie to a golde smythes fyre which cōsumeth away the refuse metalls and fineth the golde to his perfectiō I vvill trye thee by fyre to the quick sayeth God to a sinner by Esay the prophet and I vvill take avvaye all thy tynne and refuse metall And againe by Ieremie I vvill melt them and trye them by fire This he meant of the fyre of tribulation whose propertie is according as
that they made haste to come And God sayeth generallie of all good men They vvill ryse betimes in the morninge and come to me in their tribulation VVherfore holy kyng Dauid desiring to doe certayne men good and to wynne them to God sayeth in one of his psalmes Fyll theyr faces o lorde vvith shame and confusion and thē vvill they seek vnto thy name And this is true as I sayde in the elect and chosen seruantes of God but in the reprobate this rope draweth not this yoke holdeth not nor dothe this chayne of loue wynne them vnto God wherof God hym selfe complaineth sayeing In vayne haue I strycken your children for they haue not receaued my discipline And agayne the prophet Ieremie sayethe of them to God thovv hast crushed them and they haue refused to receaue thy discipline they haue hardened theyr faces euen as a rocke and vvill not returne to thee Beholde they haue rent the yoke and broken the chaynes Of this now enseueth an eigthe reason why God bringeth his seruātes into 〈◊〉 to wytt therby to shew his power and loue in delyuering them For as in this worlde a princelye mynde desireth nothing more than to haue occasion wherby to shew his abilitie and good will vnto his deare freend so God which hathe all occasions in his owne hādes passeth all his creatures together in greatnesse of loue and nobilitie of mynde woorketh purposelye diuers occasions oportunities wherby to shew exercise the same So he broght the three children into the burning fornace therby to shew his power and loue in deliuering them So he broght Daniel into the lyons denne Susanna vnto the point of death Iob into extreeme miserie Ioseph into prison Tobye vnto blyndenes therby to shevv his power loue in their deliue rāce For this cause also dyd Christ suffer the shyppe to be almoste drowned before he would awake and S. Peter to be almoste vnder water before he wolde take hym by the hande And of this one reason many other reasones and moste comfortable causes doe appeare of gods dealyng heerein As first that we being deliuered from our afflictiōs might take more ioye and delite thereof than yf we had neuer suffered the same For as water is more gratefull to the vvayefayring man after a long drythe and a calme more pleasant vnto passingers after a troublesome tempest so is our delyuerie more sweet after persecution or tribulation according as the scripture sayeth Speciosa misericordia dei in tempore tribulationis The mercie of God is beautyfull pleasant in tyme of tribulation This signified also Christ when he sayed your sorovve shal be turned into ioye That is you shall reioyse that euer you were sorowfull This had Dauid proued vvhen he sayed thy rodde o Lorde and thy staffe haue comforted me that is I take great cōfort that euer I was chastyned with them And agayne according to the multitude of my sorovves thy consolations haue made ioyfull my mynde That is for euery sorow that I receaued in tyme of affliction I receaue now a cōsolation after my delyuerance And agayn in an other plaee I vuill exult and reioyse in thy mercye o Lord. And wherfore good kyng wilt thou so reioyse yt foloweth immediatlie For that thou hast respected my abasement and hast delyuered my foule from the necessitie vuherin soee vvas nor hast not left me in the handes of myne enemye This then is one most graciouse meaning of our louyng and mercifull father in afflicting vs for a tymee to the end our ioye may be the greater after our delyuerance as no doubt but it was in all those whome I haue named before deliuered by gods mercie I mean Abraham Ioseph Daniel Sidrach Misach and Abdenago Susanna Iob Thobias peter and the rest whoe tooke more ioye after their deliuerance than yf they had neuer bene in afflictiō at all VVhen Iudith had delyuered Bethulia and returned thyther with Holofernes heade there was more hartie ioye in that citie than euer there wolde haue bene yf it had not bene in distresse VVhen S. Peter was dolyuered out of prison by the Angel there was more ioye for his deliuerance in the churche then coulde haue bene yf he had neuer bene in prison at all Out of this great ioye resulteth an other effect of our tribulation muche pleasant to God and comfortable to our selues and that is a moste hartie and earnest thankes geuing to God for our deliuerance suche as the prophet vsed when he saied after his deliuerāce I for my part vvill syng of thy strengthe and vvill exalt thy merice betymes in the morning for that thou hast bene my ayder and refuge in the daye of my tribulation Suche hartie thankes prayse dyd the children of Israel yeelde to God for their delyuerance when they vvere passed ouer the read sea in that notable song of theirs whiche begynneth Cantemus domino And is regestred by Moyses in Exodus From lyke hartie affect came also those songes of Anna Debora and Iudith mowed therunto by the remembrance of their afflictions past And finally this is one of the cheefest things that God esteemeth desireth at our handes as he testifieth by the prophet sayeing call vpon me in the daye of tribulation I vvill deliuer thee and thou shall honoure me Besides all these God hathe yet further reasones of layeing persecution vpon vs as for example for that by suffering and perceyuing in deede gods assistance and consolation therin we come to be so hardie bolde and constant in his seruice as nothing afterwarde can dismaye vs euen as Moyses thoghe he were first a feard of the serpent made of his rodd fledd awaye from it yet after by gods commandemente he had once taken yt by the tayle he feared it no more This the prophet Dauid expresseth notablie when he sayeth God hathe bene our refuge strengthe and helper in our great tribulations and therfore we will not feare yf the whole earthe should be troubled the mountaines cast into the middest of the sea what greater confidence can be imagined than this Agayne by persecution affliction God bringeth his children to the exercise perfect possession of all the vertues belonging to a Christian man As for example faythe is exercised in tyme of tribulation in considering the causes of gods permissiō beleeuīg moste assuredlie the promises he hathe made for our deliuerāce Hope is exercised in conceauing assuring her selfe of the rewarde promised to them that suffer patiently Charitie is exercised in considering the loue of Christ suffering for vs and therby prouoketh the afflicted to suffer againe for hym Obedience is exercised in conforming our willes to the will of Christ. Patience in bearing quietlye Humilitie in abasing our selues in the sight of God And so lykewise all other vertues
into the dongeon and was in chaynes with hym Sidrach Misac and Abdenago were cast into a burning fornace and presentlie there was a fowerth came to beare them compagnie of whome Nabuchodonasar sayeth thus dyd we not put three men onelie bounde into the fyre And his seruantes answered yea verilie But beholde sayeth he see fower men vnbounde walking in the myddest of the fyre and the shape of the fowerth is lyke the sonne of God Christ restored as he passed by a certaine beggar vnto his sight whiche hadd bene blynde from his natiuitie For whiche thing the man being called in question and speaking somewhat in the prayse of Christ for the benefit receaued he was cast out of the synagoge by the pharasies VVhereof Christ hearing sought hym out presentlie conforting his harte bestowed vppon hym the light of mynde muche more of importance than that of the bodie geeuen hym before By this and lyke examples it appeareth that a man is no sooner in affliction and tribulatiō for iustice sake but streight waye Christ is at hand to beare him cōpanie and yf his eyes might be opened as the eyes of Elizeus his disciple was to see his companions the troupes of Angells I meane whiche attend vpō their lord in this his visitation no doubt but his hart wolde greatlie be comforted therwithe But that which the eye can not see the soule fe leth that is she feeleth the assistāce of gods grace amyddest the depthe of all tribulations this he hathe promised agayne agayn this he hathe sworne and this he performeth moste faythfullye to all those that suffer meeklie for his name This S. Paul most certaynlie assured him selfe of whē he sayed that he dyd glorie in all his infirmities and tribulations to the end that Christ his vertue might dwell in hym that is to the end that Christ should assist hym more abundantlie with his grace Cum enim infirmor tune potens sum For when I am in moste infirmitie then am I moste strong saythe he That is the more tribulations and afflictiōs are layed vpon me the more potent is the ayde of Christs grace vnto me And therfore the same Apostle writeth thus of all the Apostles together VVe suffer tribulation in all things but yet vve are not distressed vve are brought into perplexities but yet vve are not forsaken vve suffer persecution but yet vve are not abandoned vve are flong dovvne to the grounde but yet vve perishenot This then ought to be a moste sure and secure staffe in the hand of all Christiās afflicted that what soeuer befall vnto thē yet the grace of God will neuer fayle to holde them vp and beare them owt therein for moste true certaine is that sayeing of S. Austen so often repeated by hym in his woorkes that God neuer forsaketh anye man except he be reiected and first forfaken by man For the last reason of comfort in affliction I will ioyne two thinges together of great force and efficacie to this matter The first wherof is the expectation of rewarde the other is the shortnes of tyme wherein we haue to suffer bothe are touched by S. Paul in one sentence when he saythe that a litle and momentarie tribulation in this vvorld vvorketh an eternall vveight of glorie in the byghth of heauen By momentarie he shewethe the litle time we haue to suffer and by eternall vveight of glorie he expresseth the greatnes of the rewarde prepared in heauen for recompence of that suffering Christ also ioynethe bothe these comfortes together when he sayethe Beholde I come quicklie and my revvarde is vvith me In that he promiseth to come quicklye he signifiethe that our tribulation shall not endure long by that he bringethe his rewarde with hym he assureth vs that he will not come emptie handed but redie furnished to recōpence our labour throughelie And what greater meanes of encouragement could he vse than this If a man did beare a verie heauy burden yet yf he were sure to be well payed for his labour that he had but a litle waye to beare the same he wold strayne hym selfe greatlie to goe throughe to his wayes end rather than for sparing so snorte a labour to leese so large and so present a rewarde This is our lordes most mercyfull dealing to comfort vs in our afflictiō to animate vs to holde out māfullie for a time thoghe the poyse seeme heauye on our shoulders the cōming of our Lord is euen at hand and the iudge is before the gates who shall refreshe vs and wype awaye all our teares and place vs in his kyngdome to reape ioye without fayntinge And then shall vve prooue the sayeing of holye S. Paul to be true That the sufferinges of this uvorld are not vvoorthie of that glorie vvhich shal be reuealed in vs. And this may be sufficient for the reasones left vs of comforts in tribulation and affliction And thus hauing declared the first three pointes promised in this chapiter there remayneth onelie to saye a woorde or twoo of the fowerth that is what we haue to doe for our partes in time of persecution and affliction And this might be dispatched in sayeing onelie that we haue to conforme our selues to the will and meaning of God vttered before in the causes of tribulatiō But yet for more ease and better remembrāce of the same I will breeflye runne ouer the principall pointes therof First thē we haue to aspire to that yf we can which Christ counsaileth Gaudete exultate reioyse triumphe Or yf we can not arryue to this perfection yet to doe as the Apostle willeth omne gaudium existimate cum in varias tentationes incideritis esteeme it a mattter woorthie of all ioye when yee fall into diuers temptations that is yf we can not reioyse at it in deede yet to thincke it a matter in yt selfe woorthye of reioysement reprehendinge our selues for that we can not reache vnto it And if we can not come thus the high waye nether as in deede we ought to doe yet in anie case to re member what in an other place he sayethe patientia vobis necessaria est vt reportetis promissionem You must of necessitie haue patience yf you will receaue godes promisse of euerlasting lyfe Secondlie we ought to doe as the Apostles dyd when they were in the moste terrible tempest of the sea Christ beinge wyth them but a sleepe that is we must goe and a wake hym we must crye vnto hym with the prophet Exurge quare obdormis domine O Lord arise whye doest thou sleepe in our miserie This wakening of Christ dothe please him wonderfullie as hathe bene shewed but speciallie yf it be done with that assured cōfidēce of true affectioned children wherwithe S. Marke describeth the Apostles to haue awakened Christ. For their woordes were these Maister dothe it not appertaine vnto
the time of Noe. The dreadfull consuming of Sodom and Gomorra with the cities about yt by 〈◊〉 and brimston the sending downe quicke to hell of Chore Dathan and Abyron with the slaughter of two hundred and fiftie their adherents for rebellion against Moyses and Aaron The suddain killing of Nadab Abiu sonnes of Aaron and chosen preestes for once offering of other fire on the Aultar than was appointed them The most terrible striking dead of Ananias and Saphira for retaining some parte of their owne goodes by deceit from the Apostles with many mo such examples whiche the scripture dothe recounte And for the greeuousnes of gods iustice heauines of his hād when it lighteth vpon vs thoughe it may appeare sufficientlie by all these examples before alleaged wherin the particular punishementes as you see are moste rigorous yet will I repeat one act of God more owt of the scripture whiche expresseth the same in wounderfull maner It is well knowne that Beniamin among all the twelue sōnes of Iacob was the dearest vnto his father as appeareth in the booke of genesis therfore also greatlie respected by God and his tribe placed in the best part of all the land of promise vpon the diuisiō therof hauing Ierusalem Iericho and other the best cities within it Yet notwithstandinge for one onelie sinne committed by certayne priuate men in the citie of Gabaa vppon the wife of a leuit God punished the whole tribe in this order as the scripture recounteth He caused all the other eleuen tribes to ryse against them and first to come to the house of God in Silo to ask his aduise and folow his direction in this warre against their brethren And thence hauing by gods appointement entered battaile twise with the tribe of Beniamin the third daye God gaue them so greate a victorie as they slew all the liuing creatures within the compasse of that tribe except onelie six hundred men that escaped awaye into the desert the rest were slayne bothe man woman children and infantes together with all the beastes and cattall and all the cities villages and howses burnt with fire And all this for one sinne committed onelie at one time with one woman And who will not then cōfesse with Moy ses that God is a iust God a great God and a terrible God who will not confesse with S. Paul It ys horrible to fall into the handes of the lyuing God VVho will not say with holye Dauid A Iuditiis tuis timui I haue feared at the remembrance of thy iudgementes If God wolde not spare the destroyeing of a whole tribe for one sinne onelie yf he wolde not perdon Chore Dathan and Abiron for once the sonnes of Aaron for once Ananias and Saphira for once if he wold not forgyue Esau though he demaunded it with teares as S. Paul saieth if he wold not remitt the punishemēt of one fault to Moyses Aarō thoughe they asked it with great instance if he wolde not forgyue one prowde cogitation vnto the Angells nor one eatinge of an apple vnto Adam without infinite punishement nor wolde not passe ouer the cuppe of affliction from hys owne sonne though he asked it thrise vpon hysknees with the sweate of bloode and water what reason hast thow to thinke that he will lett passe so many sinnes of thyne vnpunished what cause hast thow to induce the imagination that he will deale extraordinarilie with thee and breake the course of hys iustice for thy sake art thow better thē those whome I haue named hast thow any priuilege from God aboue them If thou woldest consider the greate and straunge effectes of gods iustice whiche we see daylie executed in the world thou shouldest haue litle cause to persuade thy selfe so fauorablie or rather to flatter thy selfe so daugerouslie as thou doest VVe see that notwithstāding godes mercye yea after the deathe and passion of Christ our Sauiour for sauing of the whole world yet so many infinite millions to be damned daylie by the iustice of God so many infideles heathens Iewes and Turkes that remayne in the darkenes of their owne ignorance and among Christians so many hereti ques misbeleuers amonge Catholiques so many euell lyuers as Christ truelie sayde that fewe were they whiche should be saued albeit his deathe was payd for all yf they made not them selues vnworthie therof And before the comming of our Sauyour muche more we see that all the world wēt a-wrye to dānatiō for many thousand yeres together excepting a fewe Iewes whiche were the people of God And yet among them also the greater part perhappes were not saued as may be coniectured by the speeches of the prophetes from tyme to time and speciallie by the sayeings of Christ to the pharisees and other rulers therof Now then yf God for the satisfieing of his iustice could lett so manye milliōs perishe throughe their owne sinnes as he dothe also now daylie permitt without any preiudice or impechement to his mercie whye may not he also damne thee for thy sinnes notwithstanding his mercie seyng thou doest not onelie cōmitt them without feare but also doest confidentlie persist in the same But here perhappes some man may saye yf this be so that God is so seuere in punishement of euerie sinne and that he damnethe so many thousandes for one that he saueth how is it true that the mercies of God are aboue all his other vuoorkes as the scripture saythe and that it passeth and exalteth it selfe aboue his iudgement for yf the number of the damned doe exceede so muche the number of those which are saued it seemeth that the worcke of iustice dothe passe the worcke of mercie To which I answere that touching the small number of those that are saued and infinite quantitie of suche as are damned we maye in no wyse dowte for that beside all other prophetes Christ our Sauiour hathe made the matter certaine owt of question VVe haue to see therfore how notwithstāding all this the mercie of God dothe exceede his other worckes And first his mercie may be sayd to exceede for that all our saluation is of his mercie our damnation from our selues as from the first and principall causes therof according to the sayeing of God by the prophet Perditio tua Israel taniummodo in me auxilium tuum Thy onelie perdition is from thy selfe o Israel thy assistance to doe good is onelie from me So that as we muste acknowlege gods grace and mercie for the author of euerie good thought and acte that we doe and consequenlie ascribe all our saluation vnto hym so none of our euill actes for whiche we are damned doe proceede from hym but onelie from our selues and so he is no cause at all of our damnation and in this dothe his mercie exceede his iustice Secondlie his mercie dothe exceede in that he desireth all men to be saued
of vnbeleefe Be not you therfore partakers of them As yf he should saye those that flatter you and saye tushe God is mercifull and will perdone easilie all these and lyke sinnes these men deceyue you saythe S. Paul for that the wrathe and vengeance of God lyghteth vpon the children of vnbeleefe for these matters that is vppon those whiche will not beleeue gods iustice nor his threates against sinne but presuming of his mercie doe perseuere in the same vntill vppon the sodayne gods wrathe doe rushe vpon them and then is it toolate to amende VVherfore sayeth he yf you be wise be not partakers of theyr folie but amend your lyues presentlie while you haue time And this admonition of S. Paul shall be sufficiēt to ende this chapiter against all those that refuse or deferre theyr resolution of amendement vppon vayne hope of gods perdon or tolleration Of the fyueth impediment vuhich ys delaye of resolution from tyme to tyme vpon hope to doe it better or vvith more case aftervvard CHAP. V. Tthe reasons hitherto alleaged might seeme I think sufficiēt to a reasonable man for prouing the necessitie of this resolution we talke of and for remouing the impedimentes that let the same But yet for that as the wiseman sayeth he which is minded to breake with hys freend seeketh occasions how to doe yt with some coloure and shew there be manye in the world who hauing no other excuse of their breaking and holding of from God doe seeke to couer it with this pretense that they meane by his grace to amend all in time And this tyme is driuen of from daye to daye vntill God in whose handes onelie the momentes of time are doe shutt them owte of all tyme and doe send them to paynes eternall withoute tyme for that they abused the singular benefite of tyme in this world This is one of the greatest and most dangerous deceites and yet the moste ordinarie and vniuersall that the enemie of mankinde dothe vse towardes the children of Adam I dare say boldlye that more doe perishe by this deceyte than by all his other guiles and subtilities besides He well knoweth the force of this snare aboue all others and therfore vrgeth it so muche vnto euerie man He considereth better than we doe the importance of delaye in a matter so weightie as is our cōuersion and saluation he is not ignorant how one sinne draweth on an other how he that is not fitt to daye will be lesse fitt to morowe how custome groweth into nature how olde diseases are hardlie cured how God withdraweth hys grace how hys iustice is redie to punishe euerie sinne how by delaye we exasperate the same heape vengeance on our owne heades as S. Paul sayeth He is priuie to the vncertaintie and perills of our lyfe to the daungerous chaunces we passe throughe to the impedimentes that will come daylie more and more to let our conuersion All this he knoweth and well considereth and for that cause persuadeth so manye to delaye as he doeth For being not able any longer to blinde the vnderstanding of many Christiās but that they must needes see clearlie the necessitie and vtilitie of this resolution that all impedimentes in the world are but trifles and meere deceites which keepe backe from the same he runnethe to this onelie refuge that is to persuade men that they deferre a litle and that in time to come they shall haue better occasion and oportunitie to doe yt than presentely they haue This S. Austen proued in his conuersion as hym selfe writeth For that after he was persuaded that no saluation could be vnto hym but by chaunge and amendement of his lyfe yet the enemie held hym for a time in delaye sayeing vnto him yet a litle staye yet deferre for a time Therby as he sayeth to binde hym more fast in the custome of sinne vntill by the omnipotent power of gods grace and his owne moste earnest endeuoure he bracke vyolentlie from hym crieing to God ◅hie shall I longer saye to morouv to morovv vvhy shall I not doe it euen at this instant And so he did euen in hys verie yowthe lyuing afterward a moste holie and seuere Christiā lyfe But yf we will discouer yet further the greatnes and perill of this deceyt let vs consider the causes that may lett our resolution and conuersion at this present and we shall see them all increased and strengthened by delaye and confequentlie the matter made more hard and difficult for the time to come than now it ys For first as I haue sayd the continuance of sinne bringeth custome whiche once hauing gotten prescription vppon vs is so harde to remoue as by experience we proue dayly in all habites that haue taken roote within vs. VVho can remoue for examples sake without greate difficultie a longe custome of dronkennes of swearing or of any other euill habite once setled vpon vs Secondlie the longer we persist in our synfull lyfe the more God plucketh his grace and assistance from vs whiche is the onelie meanes that maketh the waye of vertue aeasie vnto men Thirdlie the power and kingdome of the deuill is more established and confirmed in vs by continuance and so the more harder to be remoued Fowerthlie the libertie of oure free will is more and more weakened and daunted by frequentation of sinne thoughe not extinguished Fiuethlie the faculties of our mynde are more corrupted as the vnderstāding is more darkened the will more peruerted the appetite more disordered Sixtelie and lastlye our inferiour partes and passions are more styrred vp and strengthened against the rule of reason and harder to be repressed by continuance of time than they were before VVell then put all this together my freend and consider indifferētlie within thy selfe whether it be more likelie that thow shalt rather make this resolution hereafter than now Hereafter I say when by longer custome of sinne the habite shal be more fastyned in thee the deuill more in possession vppon the gods helpe further of from thee thy mynde more infēcted thy iudgemēt more weakened thy good de sires extinguished thy passions confirmed thy bodie corrupted thy strengthe diminished and all thy whole common wealthe more peruerted VVe see by experience that a shypp which leaketh is more easilye empted at the beginninge than afterwarde VVe see that a ruinous palace the longer it is lett runne the more charge and labour yt will require in the repayring VVe see that yf a man dryue in a nayle with a hammer the more blowes he geueth to yt the more harde it is to plucke it owt agayne How then thinkest thow to committ sinne vppon sinne and by perseuerance therein to finde the redresse more easie hereafter than now It is vvriten among the lyues of olde heremites hovv that on a time an Angel shevved to one of them in the vvyldernes a certayne good felovv that hevved dovvne vvood and hauing made
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
mercie is accounted by diuines for the first of the six greuous sinnes against the holie ghoste whiche our Sauioure in the gospell signifieth to be so hardlie perdoned vnto men by his father and the reason whye they call this a sinne against the hoyle ghost is for that it reiecteth willfullye one of the principall meanes left by the ho lye ghost to retyre vs from sinne whiche is the feare and respect of gods iustice vpon sinners VVherfore to conclude this matter of presumption me thinke we may vse the same kynde of argument touching the feare of gods iustice as S. Paul vseth to the Romanes of the feare of gods ministers which are temporall princes woldest thow not feare the power of a temporall prince sayeth he doe well then thow shalt not onelie not feare but also receyue laude and prayse therfore But if thow doe euill then feare For he beareth not the swoorde without a cause In lyke sort may we saye to those good felowes whiche make god so mercifull as no man ought to feare his iustice VVolde ye not feare my brethren the iustice of god in punishement lyue vertuouslie then and you shall be as voyde of feare as lyons are fayeth the wiseman For that perfect charitie expelleth feare But yf you lyue wickedlie then haue you cause to feare for god called not hym selfe a iust iudge for nothing If the matter had bene so secure as manye men by flatterie doe persuade themselues it is S. Peter wold neuer haue sayde vnto Christianes now baptized VValke you in feare during the time of this your earthelie habitatiō Nor S. Paul to the same men VVoorke your ovvne saluation in feare and tremblyng But here perhappes some men will aske how then doeth the same Apostle in an other place say That God hath not geuen vs the spirite of feare but of vertue loue and sobrietie to which I answere that our spirite is not a spirit of seruile feare that is to lyue in feare onelie for dreade of punishement without loue but a spirite of loue ioyned with the feare of childrē wherby they feare to offend their father not onelye in respect of his punishement but principallie for his goodnes towardes them and benefites bestowed vpon them This S. Paul declareth playnlie to the Romanes putting the differēce betwene seruile feare and the feare of childeren you haue not receyued agayne the spirit of seruitude saythe he in feare but the spirite of adoption of children vvherby vue crye to God Abha father He saythe heere to the Romanes you haue not receyued againe the spirite of seruitude in feare for that their former spirite being gentiles was onelye in seruile feare for that they honoured adored their Idoles not for any loue they beare vnto them being so infinite as they were and suche notable lewdnes reported of the I meane of Iupiter Mars Venus and the lyke but onelie for feare of hurt from them yf they dyd not serue and adore the same Saint Peter also in one sentence expoundeth all this matter For hauing sayde timoreincorum ne timueritis feare not their feare meaning of the seruile feare of wicked men he addeth presentlie Dominū autem Christum sanctificate in cordibus vesiris c cum modestia timore conscientiam habentes bonam That is doe you sanctifie our Lord Iesus Christ in your hartes hauing a good conscience with modestie and feare So that the spirite of seruile feare which is grounded onelie vpon respect of punishemēt is forbidden vs but the louing feare of children is cōmaunded And yet also about this are there two things to be noted The first that albeit the spirite of seruile feare be forbidden vs especiallie when we are now entered into the seruice of God yet is it most profitable for sinners and suche as yet but begynne to serue God for that it moueth them to repentance and to looke aboute them for which cause it is called by the wyseman the begynnyng of vvisdome And therfore bothe Ionas to the Niniuites and S. Iohn Baptist to the lewes and all the prophets to sinners haue vsed to styrre vp this feare by threatning the daungers and punishementes which were imminent to them yf they repented not But yet afterward when men are conuerted to God and doe goe forwarde in his seruice they chaunge euery daye this seruyle feare into loue vntill they arriue at last vnto that state wherof S. Iohn saythe that perfect loue or charitie expelleth feare VVherupon S. Austen sayeth that feare is the seruāt sent before to prepare place in our hartes for his mystres vvhiche is charitie VVho beyng once entered in and perfectlie placed feare goeth owte againe and geueth place vnto the same But where this feare neuer entereth at all there is it impossible for charitie euer to come and dwell fayeth this holye father The second thing to be noted is that albeyt this feare of punishement be not in verie perfect men or at leastwyse is lesse in them than in others as S. Iohn teacheth yet beyng ioyned with loue and reuerence as it ought to be it is moste profitable and necessarie for all common Christianes whose lyfe is not so perfect nor charitie so greate as that perfection wherof S. Iohn speakethe This appeareth by that that Christ persuaded also this feare euen vnto his Apostles sayeing feare you hym vvhiche after he 〈◊〉 〈◊〉 the bodye hath povver 〈◊〉 to send bothe bodye and soule vnto hell fyre this I saye 〈◊〉 you feare hym The same dothe S. Paul to the 〈◊〉 whoe were good Christians layeing downe first the iustice of God and therupon persuading them to feare All we sayeth he must be preseted before the tribunal seat of Christ to receiue eche man his proper desertes according as he hath done good or euill in this lyfe And for that we knowe this we doe persuade the feare of our Lord vnto men Nay that whiche is more S. Paul testifieth that notwithstanding all his fauours receyued from God he retayned yet him selfe this feare of Gods iustice as appeareth by those woordes of his I doe chastyne my bodie and doe bring it into seruitude least porchaunce vvhen I haue preached to other I become a reprobate my selfe Now my freend yf S. Paul stoode in awe of the iustice of God notwitstāding his Apostleshipp and that he was guiltie to hym selfe of no one sinne or offence as he protesteth what oughtest thou to be whose conscience remayneth guyltie of so many misdeedes wickednes This knovve you sayeth S. Paul that no fornicator vncleane persone couetouse man or the lyke can haue inheritance in the kingdome of Christ. And immediatlie after as thoghe this had not bene sufficient he addeth for preuenting the folye of sinners whiche flatter them selues Lett no man deceyue you uvith vayne vvoordes for the vvrathe of God cometh for these thinges vpon the children