for rest in trouble for ioye in sorow for ease in payne for assuraunce where â—…thinge is but slyttinge for 〈◊〉 where nothinge please the longe But he that is a Citizen of Ierusalem a souldier vnder Christes banner armed with Fayth shylded with Hope strengthned with Charitie who knoweth in whome he hath put his truste and where he looketh for his méede Such 〈◊〉 one is content to vse this lyfe as his â—…lgrimage contented if it be short not offended if it be long desyringe neyther the one nor the other but still lookinge to his home â—…earing with the rest bicause he appoynteth his quiet ther. Unto him bicause Câ—…rist is lyfe death can not be but gayne bicause he â—…indeth that he séeketh and atteyneth that he loueth content to leaue the world which loued not him or which he louid not whose commodities if he sought he founde nothing but either occasion to enuie them he should loue or to stryue with them that would enioy them as well as him selfe 〈◊〉 be angry with them that kept him from the atteyning theâ—… whome being men he should embrace Yea though he hatâ—… nor misused no man which is harde in that cause to â—…oyd yet louing the world and the commodities thereof he found meanes whereby he was moued to forget his iourny and the ende thereof to make his Inne his home to syt downe before his wayes ende to turne his loue from the better to the worse from heauen to earthe from God to him selfe or rather from and agaynste him selfe to thinges vayne which first would make him worse then they sounde him and afterward leaue him whan he began to loue theÌ„ and leaue him in that euill estate they founde him not So if the world doe vndoubtedly hurt them that loue it and be but payâ—… and trauayle to them that loue it not bicause they hauâ—… 〈◊〉 〈◊〉 nor pleasure where they loue not then followeth it 〈◊〉 loue is onely to be bestowed on God and that â—…n must desyre to be wher his loue is for so natuâ—… 〈◊〉 〈◊〉 loue be true And surely if ther be in vs the 〈◊〉 〈◊〉 〈◊〉 â—…ue of god we can not be asrayde of that â—…ich bringeth 〈◊〉 to him nor loathe to heare of that â—…ithout which we can not come to him And if thâ—… were no more benefit in Death but that he maketh an ende of sinne sithe sinne displeaseth God and â—…aritie willeth vs to loue that he loueth and 〈◊〉 that he hateth we can neither be afraydâ—… nor ill content with deathe which bringeth vs out of the occasion of sinnâ—… and daunger thereby to disâ—…lease God. And although this séeme vnto many hard and vnto some almost vnpossiible mâ—…suring all other by their owne footâ—… y any man who may enioy lyfe should be coÌ„tent or desirous â—…o lâ—…ue y same yet is it not only aprouâ—…â—…ost vndoubted true by y teching of scriptures which no man can deny but also by y exaÌ„ple of infinit martirs wherof each couÌ„try hath had great nuÌ„bers who hauing libertie to flye therby to liue inflamed only with the sire of charitie loue of god were not only coÌ„tâ—…t to be taken but offered theÌ„ selues for his sake whom they louid and that not onely men in whome naturally courage is but women and children whose weake sexe and tender age declared more playnely what true and hartie loue is able to worke which as it brought Christ downe from heauen into earth so being truely rooted in man it is able to draw him from earth into heauen without respect had to him selfe or any thing that is his And thus much spoken of the first parte doth now make the waye open to bring in the second for it may be sayde if there be any meanes to take away the feare of Death and diminish the desire of lyfe who should atteyne to the same so soone as christian men And sith we be all of that number howe commeth it then to passe that so fewe are contented to dye and many so affrayde thereof that neither them selues will thinke of it nor willingly heare other speake of it To the which question although I might in fewe woordes aunswere and say that there lacketh in vs that lyuely and perfect loue of God and the lyfe to come which should be in vs and was in them of whome I spake Yet to make this point more playne for it is lesse to saye all then to touche eache parte of all I finde thrée causes especiall that make men desirous to liue and lothe to dye 1 The one is our weakenesse which séemeth to haue some excuse bicause nature desireth the conceruacion of it selfe abhorreth dissolucion which both taketh away our being and also bringeth with it great gréefe and paynes which men séeing in other and flying in them selfe feare Deathe whose seruants and messengers they are 2 The second cause is either the lacke or the small quantitie of fayth in vs whereby we beleue not or fayntly beleue the meruailous promises of incomparable blysse promised by GOD vnto his faythfull after this transitory and present lyfe 3 But the greatest cause is the third which is a loue and swéetenesse conceaued of this lyfe the goods and commodyties of the same wherewith who so is possessed it can not be auoided but vnto him the very remeÌ„braÌ„ce of death which taketh froÌ„ him that he loueth must be sower bitter as the scripture saith To say somewhat to these thrée things which maketh lyfe swéet death sower is the third part of my matter which I promised to entreate of And for the first which is a naturall weaknes ingeÌ„dering of it selfe the feare of death we can not say it hath no power in vs mortal men sith Christ our patron being more thaÌ„ man confessed to haue some féeling of it in him selfe But if we coÌ„sider that he was weak to make vs strong who gaue the onset made the conquest of death weaknes that not for him selfe but for vs in our nature saying afterwarde to vs be bolde feare not I haue made a conquest of the world And y he hath by taking on him our nature meruelously ioyned incorporated vs vnto him so that by grace participacioÌ„ y is true in vs which by perfection of nature was true in him theÌ„ fynde we that this weaknes remayneth not as before in his force but is inforced couÌ„teruayled by a streÌ„gth geuen vs besides our selues which bicause we should firmely beleue not to be imagined or onely in words but true in déedes God hath shewed it by the example of thousandes of his martirs not flying as before is said but desiring death not fearing but conteÌ„ning it triumphing in tormeÌ„t coÌ„quering in weakenes not saying sad heauie is myne hart vntil death be past but I desire to be in the féeling to begin to lyue swéete is the torture colde is the fire dul is the axe for what is ther in death dreadful
suffer no tribulation it seemeth thereby that thou hast not begonne to be the seruaunt of God. Our sweete Sauiour for thâ—… recomforte of mankynde did saye as Mathew rehearseth in the eleuenth Chapiter of his Gospell these wordes Come vnto me all ye that trauayle and are heauye loden and I will refreshe you Take my yoke vpon you and learne by me for I am meeke and humble in harte For my yoke is sweete and my burden lyght These wordes our sauiour Christ spake of himselfe Wherwith we must vnderstand that the yoke of Christ is none other thing then the lawe of the Gospell or the performaunce and wary heede of Gods commaundementes By the which we are bounde vnder the obedyence of his holy will and are restreyned or seperate from this worldely lyfe And the burden of our Sauiour may be vnderstoode by the obseruation of his holy wordes And of such a yoke it is wrytten It is good for the man which hath borne the yoke euen from his youth which the reprobate doe put from them According to that sayinge of Hieremye from the begynnyng thou hast broken and cast of the yoke and sayed I will not serue So that wée maye perceyue that in effect all is one the narrowe waye and streight gate leading to saluation and the yoke and burden of our Sauiour Chryst. But then some will saye If the waye bée streyght and the gate narrowe howe can the yoke of 〈◊〉 〈◊〉 swéete and hys burden lyght Wherevnto I 〈◊〉 were that the selfe same yoke yea and 〈◊〉 selfe same wayâ—… are streight narrowe paynefull and 〈◊〉 to suche as are foolyshe vnperfect and â—…ot yet exercysed in fpirytuall lyfe nor haue yet tasted the swéetenessâ—… of the same The which neuerthelesse to the perfecte the verteous pure and Godly zeales which serue God feruently and loue him is broade easye and most pleasaunt So that that they rather runne spéedely theâ—… walke leasurely therin Wherevpon the holy and 〈◊〉 Prophete confessed sayinge I haue runne all the wayes of thy comaundementes whiles thou hast dylated and enlarged my harte And agayne I haue walked at large sayth he bicause I sought out thy commaundementes To conclude 〈◊〉 lykelyhoode nor no forme doth more delectably or readily worke in mannes myâ—…de then loue For loue of his owne proper nature and reason enclyneth and draweth the louer to actuall louing Wherevpon it is compared vnto a weight Now therefore since charytie is the cause gouernesse and Empresse of all merytoryous déedes the which charytie is called the lyfe of the soule and without it nothing is meritorious yt is therby euideÌ„t that y more we doo profit procéede in the loue of god somuch the more we doe deâ—…bly excercise all thinges that procéede from god Yea somuch the more we doe hartely abhorre those thinges which perteine vnto the worlde Sythens y vnto him which loueth ferueÌ„tly nothing can be more pleasant then to doo any thing that may seme acceptable vnto his beloued For true loue estéemeth nothing to be hard gréeuous rough or deadly Yea let vs consider if any payne any strypes or any woundes or death it selfe can ouercoÌ„e or daunte true harty loue surely no. For if it be perfect loue in dede it ouercoÌ„meth al things yet féeleth no paynes The loue of God is an infallyble treasure He that hath it is rytch And whosoeuer lacketh that is poore and néedy though he haue all the world at will. And therefore well doeing doth somuch the more delight the myndes of men and sinnes doâ—… somuch the more yrke and dyscontent them as they fynde in theyr hartes a perfect and sincere loue towardes God that highest and vnchaungeable goodnesse Arristotle the heathen Phylosopher confessed that it was a perfect signe or token of vertue to bée delyghted in the actyon thereof And surely true it is that the more vertuous wée béecome the more we are delighled to excercyse and doe â—…e true fruites of repentaunce Agayne As nature is the very begenning of all naturall actiones operatioÌ„s so gods greate grace workyng in vs is the verye first formall immedyate and intrusecall beginning of all good and acceptable déedes And euen as they which are naturally wel disposed doo exercise with case great delight such works operations as perteyne vnto nature so wheÌ„ a man beginneth ones to abounde in the grace of god theÌ„ he doth also daily more ioyefully with the better will exercise himself in gods coÌ„maundements good déedes And this happeneth most ofteÌ„ vnto such as are méeke humble of hart Whervpon Bernard saith Nothing is hard to the humble nor nothing vnpleasant to such as are méeke of hart And right easily are y coÌ„maundements effectually kept when that grace of God doth giue and gyde forwardnes of will obedyence with true humylitie doe appease the Iudgâ—…s indyngnation Neither can a man say that he serueth for méere necessytie when the thing which he is commaunded to dâ—… is of him right hartely loued and desired Then if we déeyely and effectually consider that it is for Gods loue that we doe such thinges as we take in hand we shall then thinke nothing to be hard or difficulte Nay rather if we should all dye for him or execute and fulfill all verteous exercyses for his sake we shall it be able to doe nothing worthy of the benifites which we haue receaued at his handes And therevpon Gregorius sayth if the mynde be ones fixed in God with a stedfast entent then we estéeme all thinges to be swéete and pleasaunt howe bytter or sower so euer they chaunce to be Yea we shall fynde greate rest and quyet in all those thinges which doe afflict vs. Futhermore it is certayne that the more a mans mynde be bent vnto any one thing earnestly somuch the more his entontions towards any other thinge be slackened and laide asyde Then euen as the louers of this world which doo altogether wrappe and enfold themselues in the desyres therof are altogether occupyed in vayne and transitory things doe as it were lothe and are weary of spirituall and godly thinges yea as they dâ—…e pray vnto God hastely and without an inwarde affection euen so those which loue GOD and doe wholly dedycate themselues vnto his seruice desyringe to cleaue most feruently vnto him and to be wholly occupied and conioyned with him doe hatefully abhorre lothe and flye from those thinges which apperteyne vnto the worlde Yea they desyre and reioyse to be vncessantly occupyed and conuersant in the prayses of God and walke in the streight narrowe way with great delight and pleasure Herevpon it is that Gregorius wytnesseth saying loue is as strong as death For sayth he euen as death doth kyll the corporall body so the loue of God dothe through the hope of eternall lyfe kyll in vs the loue of temporall delightes For he whome the charitie of GOD dothe swallow vp hym dothe it also make vnsensyble too the féelynge of anye
it shall behold them and féele them then may it sensibly vnderstande what excéeding trembling dreade and terrour doth ensue of the loue and delightes conceyued in this frayle vnconstant and most wretched woâ—… But my beloued doe thou forecast all these thinges 〈◊〉 suffre none of these admonicions to slyppe out of thy mynde That thou mayest eschewe and eskape eternall payne and punishment and atteyne vnto the ioyes which shall endure worlde without ende Amen A LETTER WRYTTEN by I. B. vnto his famyliar frende G. P. teaching remedies against the bytternesse of Death WHen I remember your request made vnto me at our last parting which was that I should wryte some what vnto you either to ingender in you a meditacion of contented death or at the least to diminish the desyre of long lyfe I can not but much lyke and commend in you that disposition whereby it appeareth your desyre and mynde is let not in the loue of things transitory but in knowledge and in that knowledge which of all other is moste perfect and méete for a wyse man For if that be worth the learning that is necessary and that for euery age degrée and sexe all creatures must necessarily dye and no man of reason dyeth better and more lyke a man then he that hathe learned the Science thereof And if that knowledge be worth the learning whereof commeth certeyne and great commoditie none can be compared with the Scyence of well dying the fruite whereof is comfort and lyfe neuer enâ—…ynge And as this knowledge is most perfect worthie learninge so haue you taken a verye méete and conuenient tyme for the atteyninge of it which is youth the flower of your age haing in it selfe strengthe and habilitie to learne any Scyence and leauing tyme to practise that is well learned For as none other science profitable being lyberall is sodenly learned neither is it enough to byd a man though he be wytty sodenly to drawe a figure in Geometrie make a proporcion by Arithmiticke be a good sowldier ingenier or other lyke for he may say he lacketh tyme teaching and exercise to atteyne such knowledge euen so is the science of dying wel to be learnid with tyme meditacion and exercise And who so sayth to a sicke man not practised herein be content to dye forgo this mortal life may here of him againe I know what it is to lyue by experience but to dye I haue not learned and the lesson is not so easie as you thinke it Wherein if many would doo as you séeme to meane that is to learne to dye when they may bâ—…st lyue they should bothe lyue more quiet and dye better contented And now somewhat to satisfie your desyre and to entre into this treatie which I entende not to make longe I wyl kéepe this ordre Fyrst to shew that vnto a Christian man Death is not to be fledde but rather to be desyred or at the least well to be taken no plague but â—…enefyt no losse but gayne Next I will shewe what the lettes and causes be that make vs indge otherwise And thirdly tell how those lettes may be remoued and our opinion somewhat changed to thincke of Death and lyfe as they are without preiudice that men commonly bringe with them To the heathen not knowing GOD nor the vertue of the lyfe to come the first parte that Death is not to be fledde shonnid and terrible is a lesson harde or rather vnpossâ—…ble to be taught For lyfe being good as all men thinke and of it selfe it is no man can willingly leaue the good but for the better for otherwise he shall thinke him selfe to make suche a bargaine as the Pâ—…ete sayth Glaucus made with Diomedes change gold for copper And bicause the heathen knowe not the beâ—…r which knowledge is learned onely in Christes schole 〈◊〉 of their bookes though they wrote many of the contempt of Death with fayre and glorious woordes could make either them selues or their heires with right iudgement content to dye if they might liue to leaue presâ—…t life which thei thought good and were content with for an other to come whereof their knowledge was none or doubtfull and vncertayne And therefore a Philosoper emong the reste most learned sayde of all thinges dredefull most drâ—…adfull is Death And the excelent Dratour who in health and wealth spake lyke a whole man and as a man learnid perswaded other being for a tyme banished was him self without all comfort And when he drewe towardes death perceued he had sayde more then he could iustifie and performe in him selfe In lyke case was the Emperour for wisedome so much renowmed who approching néere to death and speaking as he founde cause by proofe and tryall and not as he before had vaynely thought sayde he was toubled with the feare of Death bicause he knewe not whether he should goe nor what the gods immortall for so he termid them had determined of him vnto whome he recommendid him selfe with this doubt that if they had appoynted any good of him they should then shew it These thrée examples of the best with other able to fill a great volume doe well shewe that the heathen were not learned in this scieÌ„ce anâ—… much lesse méete to be scholemaisters and teachers to them that will rightly learne it and therefore I intende not to vse their examples though they make a faire muster which when I sée other men do in this argument wryting vnto a christian reâ—…der I thinke they doe not wel remember what is méete for the argument they take in hande and for the person to whome they wryte But as to the heathen the ende of lyfe being is and for causes aforesayd must be dreadfull so vnto a christian man it neither is nor should séeme so vnto whom death is the beginning of lyfe the gate of blysse the ende of soroâ—… and mortal â—…reefe Whereof he is not onely informed by coniecture lyke to be true but assured by promise of him y can be all thinges sauing false so that a scholer of Christe should rather doubt whether the Sunne shyne by daye or whether he féele being awaked then whether the promises made thereof be assured or no. Then if it be so that Death endeth all sorow payne misery and trauayle and setteth vs in place of solâ—…ce comfort blysse and quiet and that such as neither hath enterlacing of the contrary nor ende of it selfe Who is sorye to make this change but he that beleueth not how good it is and how well made or how shall we thinke he beleueth it to be good and also true who slyeth from it when it is comminge towarde him or would not haue it true in him selfe that he beleueth Let him feare Deathe who hath not hard of Christe to whome Christe hathe promised naught desyrous neither to heare of him to sée him not to be with him whome fantasie leadeth vanitie pleaseth lust ruleth and the world blyndeth séekinge
but coÌ„tentedly to haue receaued it The loue they bare vnto God his will in their lyfe kept theÌ„ from disorderid loue of the world and froÌ„ the coÌ„mon sinnes vices which men for worldly thinges coÌ„mit being not troubled with conscience remorce therof sawe no cause to shunne to feare death And as this loue of god his wil encreased in the new testament where the holy ghost the spirit of loue was is more pleÌ„tiously powred in to y harts of the right beleuiÌ„g So the loue of lyfe decresed the desire of death increased in y best professors therof the appostles martirs infinite not only coÌ„tented to leue this life but also desir eddeath who receuig the faith gospel beig taught therby to coÌ„fornie theÌ„ selues to y life image of Christ did with perfect faith pleÌ„tious charitie full hope coÌ„meÌ„d theÌ„ selues to the will of God the expectation of the life to come which they knew was prouided for them y loueth God neither is there any other cause why we dye not like theÌ„ but bicause we liue not like them we feare death bicause we liue not wel some more some lesse according as the order of our liues hath ben and who so saith that the maner of death is a touchstone to way the life is not much deceiued I wil not say but many men may dye wel that liueth ill for mercie is aboue iudgement but none coÌ„tent to dye but he that by death loketh to be with Christ which is he that by his life showeth that he knoweth loueth Christ without which loue y more faith at that time the lesse comfort For faith teacheth Gods mercy his iustice and if iustice be all against vs either faith ingendreth in vs sorow of such a life and so repentance which is good an entry toward life or if it ingender not an earnest repentance it bringeth nothing to comfort ease releue vs but all contrary And therfore he that wil liue in coÌ„tinual meditation of death which is y way to make him a familier so no dreadful gest nor stranger must liue in loue I meane y loue of vprightnes honestie cleanesse iustice integritie doing good where hée can hauing inteÌ„t to hurt none getting vprightly to suâ—…in himself his of that remayneth departing liberally to the poore as he séeth cause is able to such a man y remeÌ„brance of death caÌ„ not be vnpleasant for it shal neither take him vnprouided nether beriue him of any thing wherwith he is disorderly in loue Such a man liuing coÌ„teÌ„tedly in y place wherin he is called traueling carefully to fil satisfie the same wheÌ„ death approcheth doth méekly say to God with Christ I haue done the worke thou sentest me to doe And albeit there hath bene much weaknesse many infirmities in his trauel and accomplishing that worke he was sent to doe yet with a great indifferencie he shal be able to vse the words of the vertuous learned Bishop neither haue I liued so among you that I should be ashamed to liue neither doe I feare to die bicause we haue a good Lord master The man so liuyng and so thinking is onely happie neither troubled with inordinate desire of highe estate which he taketh but for a place to trauayle for many neither affrayde to be in meaner then he is knowing that where so euer God placeth him he hath his worke to doe wherwith he may please him euer quyet content to dye and not vnwilling to liue But here some man may say although he be not disordridly desirous of life yet can he well be coÌ„teÌ„t to liue though not for him self or for his owne sake yet for others therin wisheth nothing vngodly but deceÌ„tly to kéepe the place whervnto he is called which he can fill if not better yet as wel as an other maÌ„ to help such as néed him to bring vp his childreÌ„ to see theÌ„ disposed finally to bestow the benifits y God hath lent vnto him he y maketh this obiectioÌ„ lieth not on him self is not of y worst sort nor much to be misliked vnto whoÌ„ neuertheles it must be answered if his desire be to liue for others who by him may be y better he must coÌ„sider y wel doing is not all his own wherof though maÌ„ be y minister God is the giuer who will dispose him self to doe many good and none hurt so coÌ„tinue God knoweth man knoweth not but this maÌ„ knoweth y without gods giuing he doth it not wel knoweth he also y happie had bene SalomoÌ„ if he had ben taken in his youth wel doing the like may ye read of many say by experience of some whither he would be one of them by long life he knoweth not if ther were no dauÌ„ger it shuld not haue ben writteÌ„ he y staÌ„deth let him take héed y he fal not if he think there were no dauÌ„ger in him self theÌ„ is he proud and lyke to be one of them that would fall if he doubt then is it wisdome to put him self to him that knoweth And sith he knoweth and is sure that after death no sinne is done better is the choyse to go with safetie as Gods seruant wheÌ„ God willeth then in continuaunce to put that in a hazarde which if it goe amisse at the ende can not be recouered nor the losse redubled Déepe in payne lye many who by long lyfe fell into sinne and therby into their damnation who had then dyed in their youth had lyued with Christ and howe much they bewaile their long life the oceasâ—…oÌ„ of their paiâ—… no tonge can tell nor harte thinke But to returne to the matter if he say he would doe many good in long tyme and lyue accordyng to his place and callyng let him shewe that in the tyme he hath giuen him and if in so doing he be takeÌ„ sith he may say to God I haue done the worke thou sentest me to doe and when God calleth hym away hee knoweth there is no more appointed for hym to doe he knoweth also there is no more cause for him to lyue bicause desire of doing good was the only cause why he would lyue His childre are Gods more then his who leaueth not the seede of the iust who calleth him selfe the father of Orphans and iudge of Widdows whose blessyng if they haue they shal prosper though they lacke a mortall father And if they lacke that much sorow and small comforte should the father haue to see that he could not amend for eche good father neither maketh nor leaueth a good chyld And yet doeth not such a man lacke wyfe and friendes to whom he may commit the care of children and if his friendes will doe much for them at his request and recommendation why should he mistrust Gods proÌ„uydence helpe and dyrection if hée commend them vnto hym By whom
whole possession of thy selfe and all that thou hast thy body and thy soule yea thyne inward thoughts and outward actions vnto the diuyne Maiestie Least abusing gods gyftes thou consequently serue the Diuill For whosoeuer doth liue vytiously he is a seruaunt of the Diuill The Prophet Esay in his lxiii Chapiter hath these words I will remember the Lord for his mercy Yea I will praise the Lord for all that he hath geuen vs and for all that hée hath bestowed vpon vs according to his goodnesse If then we would perfectly knowe how carefully we ought to séeke the way of saluation and walke therein yea and how much we ought to dispyse the vayne delights of the world Let vs héedely consider what the onely begotten Sonne of god did suffered and toke vpon him for our helth and saluation If he then through the wysdome and prouydence of God the father yea through the eternall vncreated vnbegotteÌ„ vnmesurable foresight dyd not without great cause reason take vpon him doe suffer so many thinges for vs If the onely begotten Sonne of God being perfect and oâ—…ypotent dyd for our health and saluatioÌ„ take vpon him our substaunce and nature if he were for our sake conuersaunt here on earth so many yeares if he did susteyne and endure so many trauayles labors and paynes for our enstruction and redemption finally if he suffred therefore most bitter and cruell death let vs not set lyght by our selues nor make small accoumpt of our saluation Neither let vs thynke that we can be saued by sleighte and superficyall seruing of him by cleauing vnto worldly vanyties neyther yet by lyuing carelesly and without feare For neyther is the euerlasting payne of dampnation so avoyded nor yet the heuenly kingdome is not so obteyned For Christ suffered and was crucyfied for vs that we might thereby folowe his stepes and example Then is it necessary that we be conformed vnto his passion and that we crucyfie our selues as he did For whosoeuer sayth that he remayneth in God must walke euen as he walked Where vpon the Apostle sayed If we suffer with him we shall reigne with him also And againe he sayth Be you folowers and imytators of god as his best beloued children And what els is it to be conformed vnto Christes passion to dye with him to folow his steppes but euen to mortyfie all vanyties wickednesse to coÌ„stitute our bodyes wholy in y feare of god to restrayne bridle our owne natural lyberty vnder the coÌ„maundemeÌ„tes of his holy lawes to submyt our willes altogether vnto his godly will for wheÌ„ we know beleue that our Lord Sauiour Jesus Christ did most patieÌ„tly suffer innumerable derysions mockes slaunders blasphemies labours and paines with all méekenesse of pouerty with all lowlynesse of minde with all perfection of charytie so as finally he suffered the most vyle kynde of death for vs let vs thynke that it were moste vndecent for the seruaunt if he should liue in delightes reioyse in worldly rytches and wallowe in earthly vanyties whose master was so busily conuersaunt afflicted kylled for the seruants sake For that seruaunt is not aboue his master And Gregory saied well Nothing is so gréeuous but that it myght bée suffered with good will if we would often call to memorye the passion of christ Harken then vnto holy Bernarde speaking to thée in the person of christ Behold O man sayth he what I suffer â—…or thée There is no payne comparable to that wherwith I am tormented I call vnto thée bicause I am afflicted for thée Behold the paynes wherewith I am tormeÌ„ted Behold the nayles wherwith I am nayled Behold howe all my body is stretched out vpon the Cross for thée And looke how greate myne outward paynes are so much that greater is mine inward greifin y I finde thee so vnthankfull If thou weigh these things welbeloued with attâ—…tiue minde thou wylt soonâ—… contempne the world and ouercome the concupyscences thereof thou wilt desire to folowe Christ abhorre all things that are worldly refuse to be coÌ„uersaunt with such as walke in vanyties For god forbyd that thou shouldest be vngratefull for such and so many benefites And yet vngratefull shouldest thou be if thou geue him not thankes for the same with thy whole hart But thankes canst thou not geue vnlesse thou doe medytate marke and acknowledge them Synce the chiefe poynt of ingratitude as Seneca sayth is forgetfulnesse Therefore cast and reuolue in thy mynde euery day what God himselfe dyd suffered for thée Yea besides this the benefites are also innumerable which god doth daily bestowe on vs So that by the consideration of them we ought of good ryght to be kyndled in loue towardes God and in a zeale to honour him with all deuotion Pea and an affection also to be alwayes geuing of thankes and so consequently to laude and praise his name incessantly For haue we not receyued froÌ„ him whatsoeuer we haue or be y goods of fortune the gyftes of nature to be to liue to féele to haue vnderstanding yea haue not we receiued of him the gyftes gf graâ—… â—…ayth hope and charytie the gyftes of the holy Ghost the sacramentes How often hath god most mercyfully spared vs when we offended how pittyfully hath he preuented vs From how many snares and peryles hath he preserued vs what greate gyftes of glorye hath he promysed vs Yea how many haue bene condempned to hell fyre which offended and sinned lesse then we haue done Let vs then not bée forgetfull of suche and so greate benesites But let vs with the Psalmist humbly and thankefully say What shall I requyte vnto the Lorde for all that hée hath geuen me I will blesse and magnyfie the Lorde at all tymes his prayses shall alwayes be in my mouth For of all other faultes ingratitude is the worste Especyally that kynde of ingratytude whereby we become vnthankefull vnto God the most lyberall and abundaunt benefactor of all other If any man should cut of thy hand or thy foote how much wouldest thou thynke thy selfe bounde vnto him which would heale it agayne and restore thée thy member If thou wert blynde deafe or lame how much wouldest y loue him which would cure thy defect how then art thou not ashamed in that thou louest not god ferueÌ„tly which hath geueÌ„ thée all those gyftes before named and hath also promysed thée farre greater then they therefore let these great benyfites and lyberaltyes of god towards thée styrre in thée a contempt of this world and enduce thée to take in hand all such thinges as may most lyuely expresse his honour and glory For as it is moste certayne that he which is by nature best dysposed vnto vertue were moste faulty if he should be blynded by the world to lyue vycyously so thou hauing good gyftes of nature it were no small cause of gréefe if thou shouldest foreslowe
thy selfe from executing the same The thinges which in this present lyfe are momeÌ„tarye and light although they be some tribulation may excéedingly worke in vs a greate maâ—…e or weight of glory in the world to come if we behold not those thinges which are séene with eye but those which cannot be séene For the thinges which are séene are temporall but the things which are not séene are eternall By these wordes of Paule it appeareth that the trybulations of the chosen although they be longe bytter and gréeuous yet by regarde of the celestyall glory and reward to come they are lyght and but of small continewaunce For the reward to come is vncomprehensible euerlasting But now is he a perfect and most pure louer of God which loueth him not by beholding this reward nor reuerenceth him not for desire of his owne profite nor worshipeth him for reward of mutuall consideration towardes himselfe But which purely for the very incomparable goodnesse loue and worthynesse of God doth all that he can to his honour with all dilygence For the better obteyning of which perfection and for the full purchasing of so great sinceritie in Gods loue let vs yet euen by the beholding of the infallible promyses of God goe stoutly forewarde to doe any thing that may be most pleasant most perfect and moste acceptable vnto him And let vs contempne the world and the gallantnesse delight pompe prosperities and vanities therof taking in hand to walke in the way of perfection in the fulfilling of Gods word and in a vertuous and right religious lyfe For since the eternall God is a most frée goodnesse a most feruent charitie and a most plentifull rewarder therfore a man of reasonable vnderstanding wil confesse that the more he refuseth and layeth aside for his sake the more sincerely that he renounce him selfe the more he dispose him selfe to the obtayning of Gods giftes and the more wholly perfectly and entyrely that he offer him self vnto him euen so much the more will God also she we him selfe the more aboundant in mercies to him the more soundly and swéetly he will breath his holy spirite into him the more familiarly he will be conuersant with him and the higher wil he exalte him in glorie multiplying his giftes of grace in this present lyfe and dooblyng his rewards of glorie in y world to come Whervpon it is written in holy scripture if a man doe direct his harte vnto God he shall drawe his breath and spirite towardes him selfe And here vpon the holy true and mercifull God hath promised not onely a blessed and excelent glorification in the heauenly kingdome but also a most plentuous and liberall reward in this present lyfe to suche as dispise the world for his sake Saying in his holy gospel Whosoeuer leaueth father mother his brethren or frends or his possessions for my names sake he shal receyue an hundreth folde shall possesse euerlasting lyfe And what meaneth he by these wordes He shall receyue an hundreth fold Marry that for the externall carnall and temporall goodes which he hath lefte he shall receyue the spirituall giftes of grace and the giftes of the holy ghost which are more then an hundreth folde better euen in this lyfe And after also shall receyue eternall lyfe and the consumation of glorie Wherefore my welbeloued if thou desyre to bee trulye and spiritually enriched and enabled contempne then for the louâ—… of God all transitorie fraile things yea and whatsoeuer worldly men which haue in déed the spirit of this world and not the spirite of Christ doe make greatest accompte off and thinke most desirable that doe thou dispyse as most vyle dyrte and myre or rather as the verie snares of the diuill If thou doe so thou shalt become the Temple of the holy Ghost the most blessed trinitie wil inhabit and replenish thy soule with all the aboundant delightes therof For this is promised by y sonne of God saying If any man loue mée he will kéepe my wordes and testimonyes and my father will loue him we will come vnto him make our abode with him O happie soule in whom those thrée so plentiously do abide Furthermore harken what Christ hath promised vnto the coÌ„temners of this world you saith he which haue forsaken all things and haue followed mée when thâ—… son of man shal sit in seat of his maiestie you shall sit also vppoÌ„ xij seats iudging y xij Tribes of Israel And this it is that Paule ment saying You know not y the saints shal iudge of this world Beholde what an vnspeakable dignitie this is how they are honored of God which for his honor do forsake all things And thervpon Gregorie sayth whosoeuer béeyng styrred with the prick or goade of godly zeale doeth forsake such things as he héere possesseth shall vndoubtedly obtayne there a height of iuditiall dignitie y he may come to iudge with y iudge bicause by consideration of the iudgement he did chasteÌ„ himself willingly with pouertie Do not therfore lose so many godly treasures which shall remayne for euer for these things which can be but smal time possessed For behold Christ saith I stand at the dore knock if therfore y opeÌ„ the dore of thy hart harkeÌ„ vnto my couÌ„sel I wil come in vnto thée enter into thy mynd thou shalt sup with me So that thou séest how God wil cherish thée with heaueÌ„ly comfort will fulfil thée with spiritual delightes thou shalt tast how swéet God is how manifold is the multitude of his delightfulnesse All which the louers of this world can not tast bicause they are not worthie to receiue y holy ghost As our sauior saide vnto his Apostles in the xiiij Chapter of Iohn I wil pray vnto my father for you he shal giue you another spirit euen y holy ghost whom the world can not receyue WhervppoÌ„ Bernard sayth The holy delectatioÌ„ doth decline him which is first occupied in seculer desires suffreth him not to mingle vanitie with veritie eternitie with frailtie spiritualtie with temporaltie nor high things with low things That thereby hée may learne what things mouÌ„t vpward toward heauen and what things draw downwards toward earth For if y mind haue wherwith to be outwardly delighted it remayneth inwardly without spiritual delight And y it is which Hierom doth so worthily say If we cut from y flesh such things as do most delight in we shaâ—…straight straight way finde in the spirit that which wil delight vs If the outward wandring be shut vp the inward accesse to God is opened for the lesse y the soule be dispersed in it self the straighter it is erected to things aboue by spiritual procéeding And therfore to the end y thou mayest by y brightnesse of y holy ghost holsomly behold that most noble worthinesse of those spiritual supernatural good things set light by these temporal vanities yeâ—… spurn from thée vtterly