euerie hooke layed vs by the deuill most greedelye doe deuoure euerie poysened pleasant bayte vvhich is offered by the enimye for the destructiō of our sovvles and thus muche aboute resistinge of synne But novv touchinge the second poynte vvhiche is continuall exercisinge our selues in good vvorkes it is euident in it selfe that vve vtterlie fayle for the most parte of vs in the same I haue shevved before hovv vve are in scripture commaunded to doe them vvithout ceassinge and most diligentlye vvhiles vve haue tyme of daye to doe them in for as Christ sayth the night vvill come vvhen no man can vvorke anye more I might also shevv hovv our forefathers the sainctes of God vvere most diligent and carefull in doinge good vvorkes in their daies euen as the husbandman is carefull to caste seede into the grovvnde vvhyles fayre vveather lasteth and the marchāte to laye out his monye whiles the good markytt endureth they knew the tyme woulde not last longo which they had to worke heir owne saluation in and therfore they bestirred thē selues whiles oprortunitie serued they neuer ceased but came from on good worke to an other well knowing what they did and what gayne they hoped for If there were nothinge els to proue their wounderfull care and diligēce herein yet the infinite monumentes of their almes deedes yet extant to the worlde are sufficient testimonies of the same to wit the infinite churches builded and indowed with greate and abundant maintenance for the ministers of the same so manye bishopprickes deaneryes archdeaconryes Canonryes prebendes chauntryes and the like So manye hospitalles houses of orphanes and poore people so many scholes Colledges vniuersities so manye bridges high wayes and publique cōmodities so manye Abbayes Nunries Priaries hermitages and the like for the sēruice of God and repose of holye people whiche would leaue the world and betake them selues onlye to the contēplation of heauenlye thinges VVhich charitable deedes all a thow sand more bothe priuate and publique secrete and open which I can not reporte came owt of the purses of our good auncesters 〈◊〉 oftentimes not onlye gaue of their abundance but also saued from their owne mouthes plucked from their owne childrē posteritie and bestowed it vppon deedes of charitis for behoofe of their sovvels VVheras we are so farof from geeuinge awaye our necessaries as we will not bestow our verie superfluities but will imploye thē rather vpon haukes and dogges and other brute beastes some times also vpon much viler vses then to the reliefe of our poore brethren and to the ease of our sowles in the lyfe to come Alas deare brother to what a carelesse and senseles estate are we come to wchinge our owne saluation and damnation S. Paule cryeth owt vnto vs vvorke your ovvne saluatiō vvith feare and tremblinge And yet no man for that maketh accounte therof S. Peter warneth vs grauelye and ernestlye brethren take you great care to make your vocation and election suer by good vvorkes yet vvhoe almost vvill thinke vpō them Christ him selfe thundereth in thes vvordes And I tell you make your selues frindes in this voorld of vniust māmon that vvhē you fainte they maye receaise you into eternall tabernacles That is by your riches of this vvorlde purchase vnto you the prayers of good people that by their intercession you may enioye lyfe euerlastinge And yet for all that vve are not moued herevvithall so deade vve are and lumpyshe to all goodnes If God did exhorte vs to good deedes for his owne commoditie or for any gayne that he is to take therby yet in reason we ought to pleasure him therin seinge we haue receaued all from his onlye liberalitie before But selnge he asketh it at our handes for no neede of his owne but onlye for our gayne and to paye vs home agayne with vsury it is more reason we should harken vnto him If a common honest man vpon earthe shoulde inuite vs to do a thinge promisinge vs of his honestie a sufficient rewarde vve woulde beleeue him but God makinge infinite promises vnto vs in scripture of eternall revvarde for our vvell doinge as that vve shall eate vvith him drincke vvith him raigne vvith him possesse heauen vvith him and the like can not moue vs notvvithstandinge to vvorkes of charitie Marie because our forefathers vvere moued here vvithall as hauinge hartes of softer metall than ours are of therfore they brought forth such abundant fruite as I haue shevved Of all this then that I haue sayde the godlie Christian maie gather first the lamentable estate of the vvorld at this daye vvhen amongest the small number of those vvhiche beare the name of Christians so manye are like to perishe for not perfourminge of thes tvvo principall pointes of theire vocation Secondly he maye gather the cause of the infinite difference of revvarde for good and euill in the lyfe to come vvhiche some men vvill seeme to meruaille at but in deede is most iust and reasonable consideringe the greate diuersitie of lyfe in good and euill men vvhiles they are in this vvorlde For the good man dothe not onlye lyue voide of mortall syn but also by resistinge the same daylie and hovverlye encreaseth his merit The loose man by yeldinge consent to his concupiscence do the not onlye lose all merit but also 〈◊〉 synne vpō synne vvithout number The good man besides auoydinge syn dothe insinite good vvorckes at the least vvise in desyre and harte vvhere greater abilitie serueth not But the vvicked man neyther in hart or deede dothe anye good at all but rather seeketh in place therof to doe hurte the good man imployeth all his mynde harte vvordes and handes to the seruice of God and of his seruauntes for his sake But the vvicked man bendeth all his force and povvers 〈◊〉 of bodye and mynde to the seruice of vanities the vvorld and his fleshe in so muche that as the good man encreaseth hovverlye in merit to vvhiche is due encrease of grace and glorye in heauen so the euyl from tyme to tyme in thought vvorde or deede or in all at once heapeth vp sinne and damnation vppon him selfe to vvhiche is due vengeance and encrease of tormentes in hell and in this contrarie course they passe ouer their lyues for tvventie thirtie or fortie yeres and so come to dye And is it not reason novv that seinge there is so great diuersitie in their estates there shoulde be as greate or more diuersitie also in their revvarde especiallye seinge God is a great God and revvardeth small thinges vvith greate vvages ether of euerlastinge glorye or euerlastinge payne Thirdlye and lastlye the diligent and carefull Christian may gather of this vvhat greate cause he hath to put in practyse the godlie counsaile of S. Paule vvhich is that euerie man shoulde proue and examine his ovvne vvorke and so be able to iudge of hym selfe in vvhat case he standeth And yf
vsed according to his desertes The thyrd reason is for that the custome of sinne whiche hath continued all the life long can not be remoued vpon the instaÌ„t beinge growen into nature it selfe as it vvere For vvhiche cause God sayeth to euill meÌ„ by the prophet Ieremie yf an Ethiopian can chaunge his black skynne or a leoparde hys spottes that are on his backe then can you also doe vvell hauing learned all dayes of your life to doe euill The fovverth cause is for that the actes of vertue them selues can not be of so greate value vvith God in that instant as yf they had bene done in time of healthe before For vvhat greate matter is yt for example sake to pardone thy enemies at that tyme vvhen thovv canst hurt them no more to geue thy goodes avvaye vvheÌ„ thovv cannest vse them no more to abandon thy concubine vvhen thovv cannest keepe her no longer to leaue of to sinne vvhen sinne must leaue thee All theese thinges are good and holie and to be done by him vvhiche is in that last state but yet they are of no suche value as othervvise they vvolde be by reason of this circumstance of time vvhiche I haue shevved Theese are the reasons vvhie the holie fathers and doctors of Christ his church doe speake so dovvtfullie of this last conuersion not for any vvant on gods parte but on theirs vvhiche are to doe that great acte I might heere alleage greate store of authorities for this purpose But one place of S. Austen shall serue for all Thus then he vvriteth of this matter in a certaine homilie of his If a man haue done penance truelie do dye being absolued from the bondes wherwith he was tyed and seperated from the bodie of Christ he goeth to God he goeth to reste But yf a man in the extreeme necessitie of his sicknenesse doe desire to receyuo penaÌ„ce and doe 〈◊〉 it and doe passe hence reconciled I confesse vnto you that we doe not denye hym that whiche he demaundeth but yet we presume not that he goeth hence in good case I doe not presume I tell you playnelie I doe not presume A faythefull man that hathe lyued well goeth awaye securelie He that dyeth the same howre he was baptized goeth hence securelie He that is reconciled in his healthe and doeth penance and afterwarde I yueth well goeth heÌ„ce securelie But he that is reconciled and doeth penance at the last cast I am not secure that he goeth hence securelie VVhere I am secure I doe tell you and doe geue securitie And where I am not secure I may geue penaÌ„ce but I can geue no securitie But heere perhappes some man will saye to me good pryest yf you knowe not in what state a man goeth hence nor can not geue securitie that he is saued to whome penance was assigned at his death teache vs I beseeche you how we must lyue after our conuersion and penance I saye vnto you abstayne from dronkennesse from coÌ„cupiscence of the fleshe from thefte from muche babling from immoderate laughter from ydle woordes for whiche men are to geue account in the daye of iudgemeÌ„t Loe how small thinges I haue named in youre sight But yet all these are great matters and peftilent to those which coÌ„mit them But yet I tell you further a man muste not onelie at staine from these vices and the lyke after penance but also before when he is in healthe For yf he dryue it of to the last ende of his lyfe he can not tell whether he shal be able to receyue penaÌ„ce and to confesse his sinnes to God and to the pryest or no. Beholde the cause why I sayd vnto you that a man should lyue well before penance and after penance better Marke well what I saye perhappes it shall be needfull to expounde my meaning more plainlie leste any man mistake me VVhat say I then that this man whiche repenteth at the ende shal be damhed I doe not say so VVhat theÌ„ Doe I saye he shal be saued no. VVhat theÌ„ doe I saye I say I know not I say I preâ—…me not I promise not I know not VVilt thow deliuer thy selfe foorthe of this dowte wilt thow escape this daungerous and vncertaine point doe penance then whiles thow art hole For yf thow doe penance while thow art in healthe and the last day chaunce to come vpon thee runne presentlie to be recoÌ„ciled and so doeinge thow art safe And whie art thow safe for that thow diddest penance in that tyme wherein thow myghtest haue finned But yf thow wilt doe penance then wheÌ„ thow cannest sinne no longer thow leauest not sinne but sinne leaueth thee But you will saye to me how knowest thow whether God will forgeue a mans sinnes at the last howre or no you say well I know it not For yf I knewe that penance wold not profit a man at the last howre I wolde not geue yt hym Agayne yf I knewe that it wold deliuer him I wolde not warne you I wolde not terrifye you as I doe Two thinges there are in this matter ether God perdoneth a man doeing penance at the howre of deathe or he doeth not pardone him VVhiche of these two shal be I know not wherfore if thow be wise take that whiche is certaine and let goe the vncertaine Hitherto are S. Austens woordes of the dowtfull case of those whiche doe penance at the last daye And heere now wolde I haue the carefull Christian to consider with me but this one comparison that I will make If those whiche repent and doe suche penaÌ„ce as they may at the last daye doe passe hence notwithstaÌ„ding in suche daungerous dowtfullnes as S. Austen sheweth what shall we thinke of all those whiche lacke ether timeÌ„ or abilitie or will or place or meanes or grace to doe any penance at all at that howre what shall we saye of all those whiche are cutt of before whiche dye suddenlie whiche are stricken dumme or deafe or senseles or frentike as we see manye are what shall we saye of those which are abandoned by God left vnto vice euen vnto the last breathe in theyr bodie I haue shewed before owte of S. Paul that ordinarilie sinners dye according as they liue So that it is a priuilege for a wicked man to doe penance at his deathe And then yf his penance when it is done be so dowtfull as S. Austen hath declared what a pitifull case are all other in I meane the more parte whiche repent not at all but dye as they liued and are forsaken of God in that extremitie according as he promiseth when he sayeth for that I haue called you and you haue refused to come for that I haue held owt my hande and none of you wolde vouch safe to looke towardes me I will laughe also at your destructioÌ„ when anguyshe and calamitie cometh on you You shall call vppon me and I will not heare you shall ryse
sight it is nothing but a shadow when it cometh to weight it is nothing but smoke whē it cometh to opening it is nothing but an image of playster woork full of olde ragges paches within To know the miseries of the world you must goe a litle out from yt For as they whiche walke in a myst doe not see it so well as they which stand vpon a hyll from yt so fareth it in discerning the world whose propertie is to blynde them that come to it to the ende they may not see theyr owne estate euen as a Rauen first of all strykethe owte the poore shepes eyes to the ende she may not see the waye to escape from his tyranie After the worlde hathe once bereft the worldlyng of his spirituall syght that he can iudge no longer betwene good and euell vanitie and veritie then it rockethe him a sleepe at ease and pleasure it byndethe hym sweetelie it deceyuethe hym pleasantlie it tormētethe him in great peace and rest it hathe a prowde spirite streightwayes to place him in the pinnacle of greedie ambition and there hence to shew hym all the dignities prefermentes of the world it hathe twentie false marchantes to shew him in the darke the first and former endes of fayre and precious clothes Marie he may not looke into the whole peeces nor carie them to the light It hathe fower hundred false prophettes to flatter hym as Achab had whiche must keepe him from the hearing of Micheas his counsayle that is from the remorse of his owne conscience which telleth him truethe It hathe a thowsād cunning fishers to laye before him pleasant baytes but all furnyshed withe daungerous hookes within It hathe infinite strumpettes of Babilon to offer him drinke in golden cuppes but all myngled withe moste deadlie poison It hathe in euerie doore an alluring Iahel to entise hym into the milke of pleasures and delites but all haue their hammers and nayles in their handes to murder him in the brayne when he fallethe a sleepe It hathe in euerie corner a flattering Ioab to embrace withe one arme and kill withe the other A false Iudas to geue a kisse and therwith to betraye Finallie it hathe all the deceites all the dissimulations all the flatteries all the treasons that possiblie may be deuised It hateth them that loue yt deceiueth them that trust it afflicteth them that serue yt reprocheth them that honour it damneth them that folow it and moste of all forgetteth them that labour and trauaile moste of all for it And to be breefe in this matter doe you what you can for this worlde and loue it and adore it as muche as you vvill yet in the ende you shall finde yt a right Nabal vvho after many benefits receyued from Dauid yet vvhen Dauid came to haue neede of hym he ansvvered uvhoe is Dauid or vvho is the sonne of Isay that I should knovve him vpon greate cause then sayd the prophet Dauid O you childrē of men hovue long vvill you be so dull harted VVhie doe you loue vanitie and seeke after a lye He callethe the vvorld not a lyar but a lie it selfe for the exceeding great fraude and deceit vvhiche yt vseth The third name or propertie that Christ ascribethe vnto the pleasures and riches of the world is that they are thornes of whiche S. Gregorie writethe thus who euer wolde haue beleeued me yf I had called riches thornes as Christ heere dothe seyng thornes doe pricke and riches are so pleasant And yet surelie they are thornes for that with the prickes of their carefull cogitations they teare and make bloodye the myndes of wordlye men By whiche wordes this holye father signifieth that euen as a mans naked bodye tossed and tumbled among many thornes can not be but much rent and torne and made bloudie with the prickes therof so a worldly mans soule beaten with the cares and cogitations of this lyfe can not but be vexed with restles pricking of the same wounded also with many temptations of sinne which doe occurre This dothe Salomō in the places before alleged signifie whē he dothe not onelie call the riches and pleasures of this world vanitie of vanities that is the greatest vanitie of all other vanities but also afflictiō of spirite Geuing vs to vnderstand that where these vanities are the loue of thē once entered there is no more the peace of God whiche passeth all vnderstanding there is no longer rest or quiet of mynde but warre of desires vexation of thoughtes tribulation of feares pricking of cares vnquietnes of soule which is in deede a moste miserable and pityfull affliction of spirite And the reason hereof is that as a clocke can neuer stand still from runnynge so long as the peazes doe hang therat so a worldlie man hauing infinite cares cogitations and anxieties hanging vpon his mynde as peazes vpon the clocke can neuer haue rest or repose daye or night but is inforced to beat his braynes when other men sleepe for the cōpassing of those trifles where with he is incombred Oh how many riche men in the world do feele to be true that I now saye how many ambitious mē doe proue it daylie and yet will not deliuer them selues owt of the same Of all the plagues sent vnto Egypt that of the flyes was one of the most trouble some and fastidious For they neuer suffered men to rest but the more they were beaten of the more they came vppon hym So of all the miseries and vexations that God layeth vpon worldlinges this is not the least to be tormēted with the cares of that which they esteeme theire greatest felicitie and can not beat them of by anye meanes they can deuise They rushe vpon them in the morning as sone as they a wake they accompanye them in the daye they forsake them not at night they folow them to bedde they lett them from their sleepe they aflict them in their dreames and sinallie they are those importune and vnmercyfull tyrantes whiche God threatnethe to wicked men by Ieremie the prophet qui nocte ac die non 〈◊〉 requiem which shal geue them no rest eyther by daye or night And the cause hereof whiche God alleageth in the same chapter is quia abst ili pacem meā a populo isto dicit dominu nisericordiam miserationes For that I haue takē away my peace from this kynde of people saythe God I hau taken away my mercie cōmiseratiōs a verie heauie sentence to all them that lye vnder the yoke and bondage of these miserable vanities But yet the prophet Esaye hathe a muche more terrible description of these mens estate They put their trust in thinges of nothing and doe talke vanities They cōceaue laboure bring foorthe iniquitie they breake the egges of serpentes vveaue the vvebbes of spyders he that shall eate of theyr egges shall dye and that vvhiche is hached
this labour now taken againe He hathe suffered much sence for the cause of his conscience and is at this present vnder indurāce for the same and by that meanes so muche the more in disposition to receaue fruite by thy prayer by howe muche the more he hathe suffered for righteousnes sake and is nearer ioined to God by his separation from the world Our lorde blesse him and the allso good reader and sende vs all his holy grace to doe his will in this woorld that we maye raigne with him in the world to come Amen Thy hartie welwiller and seruant in Christ. R. P. AN INDVCTION TO THE three bookes follovvinge AL Christian diuinitie good reader that is all the busines that man hath withe God in this lyfe standethe in two poyntes The one to knowe the other to doe This first parte containeth principally our beleefe set forth to vs in our Creede and other declarations abowt our faith deliuered vs by the Catholique churche to know and beleeue onlie The other parte containethe the ten cōmaundementes the vses of holye Sacramentes and the like prescribed vnto Christians not onlye to knowe or beleeue but allso to exercise and execute in this lyfe The first of thes two partes is called theorike or speculatyue because it consisteth in speculation that is in vnderstandinge and discourse of the minde wherby a man comprehendeth the thinges he hath to knowe and beleeue The second parte is called practique or actiue because it standeth not onlye in knowledge but also in action and execution of those thinges whiche by the first parte he hath conceaued and vnderstoode In the first parte there is lesse labour and difficultie a greate deale than in the seconde Because it is easier to know then to doe to beleeue aright then to lyue accordinglie and the thinges that a man hathe to beleeue are muche fewer than the thinges he hathe to doe and therfore Christ in the Ghospels and the Apoostles in their writinges spake muche more of thinges to be donne than of thinges to be knowen of good lyuinge than of right 〈◊〉 And amongest Christians few are damned for lacke of knowledge which commonlye all men baptised haue sufficient except in tymes of heresies but many thowsandes for euill life dailye VVherfore Christ in the Ghospell tellinge the reason of suche as shoulde be damned putteth lacke of good lyfe as the reason of their damnation Departe from me saieth he into euerlastinge fire I vvas Hungrie and you gaue me not to eate et ce And the reason of this is for that the thinges which a man is bounde to beleeue as I saide before are fewe in respect of the thinges whiche a man hathe to doe or the vices that he hath to auoyed Againe the partes in man whiche appertaine to vnderstandinge and knowledge were not so hurte by the fall of Adam as the partes appertayninge to action whereby it commeth that a man hath lesse difficultie payne and resistance in hym selfe to knowledge than to good lyfe where our owne corrupt affections make warre against vs and so doe make the matter vnpleasant for a tyme vntill they be conquered For whiche cause we see manie greate lerned men not to be the best lyuers for that to know muche is a pleasure to thē but to doe muche is a payne For thes causes not onlye the scriptures as I noted before but allso the auncient holye fathers haue made greate and longe discourses ample volumes manye bookes about this second parte of Christian diuinitie whiche consisteth in action owt of whose worckes thes three bookes followinge for the most parte are gathered containinge a perfect and exact instruction or direction for all thē that meane to leade a trew Christian life as also diuers helpes for them which haue not yet fullye that determination For what so euer is necessarie to a Christian after he hathe once receaued the faithe is contained in this worcke And to speake in particuler three thinges are necessarie The first is a firme resolution to serue God for the time to come and to leaue vice The second is how to begynne to doe this The third is how to perseuer and continew vnto the ende These three thinges whoe so euer hath no doubt but he shall bothe lyue and dye a good Christian and enioye euerlastinge life in the world to come And for lacke of all or some one of thes thinges manie thowsandes the more is the pittie doe perishe daylie For some men are ether so carelesse or so carnallie geeuen as they neuer resolue them selues to lyue in deed well and to forsake wickednes and thes are farof from the state of saluation Other resolue them selues often but they neuer beginne or a least way they beginne not as they shoulde doe wherby they neuer come to any perfection Other doe both resolue and begyn well but they perseuer not vnto the ende 〈◊〉 for lacke of instruction or helpes necessarie to the same and thes also can not attayne to lyfe euerlastinge but rather doe leese their labour for that Christ hath not promised saluation but onlie to such as perseruer to the ende For helpinge therfore Christians in thes three poyntes this worcke is deuided into three bookes In the first booke there are shewed manye meanes and helpes wherby to bringe a man to this necessarie resolution of leauinge vanities to serue God with a Christian lyfe accordinge to his profession In the second booke is declared in particuler how a man shall begin to putt this resolution in practise and without errour to begyn a new trade of lyfe In the third booke are layed downe the meanes and helpes to perseuerāce vnto the ende The which beinge done there remaineth nothinge but the reapinge of glorie in the lyfe to come which we shal be able to doe without instructions yf it be our good happe to come to it which God graunte and send vs his grace that we mave be as well cōtent to labour for it in this lyfe as we will be ioyfull to possesse it in the next and to auoyde the dreadfull tormentes vvhich those must needes fall into vvho for flovvth pleasure or negligence omitt in this vvorlde to procure the kyngdome prepared for godes seruantes in the next THE FIRST BOOKE AND FIRST PARTE Of the end and partes of this booke withe a necessarie aduertissement to the reader CHAP. I. THe first booke as I haue shewed before hathe for his proper end to perswade a Christian by name to become a trewe Christian in deed at the leaste in resolution of mynde And for that there be two principall thinges necessarie to this effect therfore this first booke shal be deuided into two partes And in the first shal be declared important reasons and strong motyues to prouoke a man to this resolution In the second shal be refuted all the impedimentes whiche our spirituall enymies the fleshe the world the deuyll
are wont to laye for the stoppinge of the same knowinge very well that of this resolution dependethe all our good in the life to come For he that neuer resolueth hym selfe to doe well and to leaue the dangerous state of synne wherin he lyuethe is farof from euer doynge the same But he that sometymes resolueth to doe it althoughe by frayltie he performethe it not at that tyme yet is that resolution much acceptable before God and his mynd the rediar to returne after to the like resolution againe and by the grace of God to putt it manfully in execution But he that willfully resistethe the good motions of the holly ghost and vncurteouslie contemnethe his Lorde knockinge at the doore of his conscience greatly prouokethe the indignation of God agaynst hym and cōmonlye growethe harder harder daylye vntill he be giuen ouer into a reprobate sense which is the next doore to damnation it selfe One thinge therfore I must aduertyse the reader before I goe any further that he take greate heede of a certayne principall deceyt of our ghostlye aduersarie whereby he drawethe many millions of soules into hell daylye VVhiche is to feare and terrifie them from hearinge or readinge any thinge contrarye to they re present humor or resolution As for example a vsurer from readinge bookes of restitution a lecherer from readinge discourses against that synne a worldlinge from readinge spirituall bookes or treatyses of deuotion And he vsethe commonlye this argumēt to thē for his purpose Thow seest how thow art not yet resolued to leaue this trade of lyfe wherin thow art therfore the readinge of these bookes will but trouble afflict thy conscience and caste the into sorrowe and melancholye and therfore reade them not at all This I saye is a cunninge fleyght of Satan wherby he leade the manye blyndfolded to perdition euen as a faulkener carriethe many hawkes quyetly beinge hooded whiche other wyse he could not doe yf they hadd the vse of their sight If all ignorance dyd excuse synne than this might be some refuge for thē that would lyue wickedlye But this kinde of ignorāce beinge voluntarie and willfull increasethe greatlye bothe the sinne the synners euell state For of this man the holye ghost speakethe in great dysdayne Noluit intelligere vt bene ageret He vvould not vnderstande to doe vvell And agayne quia tis scientiam repulisti repellam te For that thou hast reiected knoledge I will reiect the. And of the same men in an other place the same holye ghost sayethe they doe leade their lyues in pleasure and in a moment goe downe vnto hell vvhiche saye to God goe frome vs vve vvill not haue the knovvledge of thy vvayes Let euery man therfore be ware of this deceyt and be 〈◊〉 at the least to reade goode bookes to frequent deuoute companye and other lyke goode meanes of his amendment albeit he were not yet resolued to follow the same yea althoughe he should fynde some greeff repugnaunce in hym selfe to doe it For these thinges can neuer doe hym hurte but maye chaunce to doe hym very muche goode and perhappes the very contrarietie and repugnance which he bearethe in frequentinge these thinges against his inclination may moue our mercifull lorde whiche seethe his harde case to gyue hym the victorye ouer hym selfe in the ende and to send hym much more cōforte in the same than before he hadd dislyke For he can easelie doe it onelie by alteringe our taste withe a litle droppe of his holye grace and so make those thinges seeme most sweet and pleasant whiche before tasted bothe bitter and vnsauerye VVherfore as I would hartelye wysne euery Christian soule that comethe to reade these cōsiderations folowinge should come with an indefferent mynde layed downe wholly into godes handes to resolue doe as it should please his holy spirite to moue hym vnto althoughe it wereto the losse of all wordlye pleasures what so euer whiche resignation is absolutlie necessarye to euery one that desirethe to be saued so yf some can not presentlye wynne that indifferencie of them selues yet would I counsayle thē in any case to cōquer theyr myndes to so much patience as to goe throughe to the ende of this booke to see what maye be sayde at leaste to the matter althoughe it be withoute resolution to followe the same For I doubt not but God maye so pearse these mennes hartes before they come to the ende as their myndes maye be altered they yealde them selues vnto the humble sweete seruice of theyr lorde and sauiour and that the Angells in heauen whiche will not ceasse to praye for theym whyle they are readinge maye reioyce and triumphe of theyr regayninge as of sheepe most dangerouslye loste before Hovve necessarie it is to enter into earnest condesiration and meditation of our estate CHAP. II. THe prophet Ieremie after a lōg complaynte of the miseries of his tyme fallen vpō the Ievves by reason of their sinnes vtterethe the cause therof in these vvordes All the earthe is fallen into vtter desolation for that there is no man vvhich cōsidereth deepely in his harte Signifieng hereby that yf the Ievves vvould haue entered into deepe and earnest consideration of their lyues and estate before that greate desolation fell vppon them they might haue escaped the same as the Niniuites dyd by the forevvarninge of Ionas albeit the svvorde vvas novve dravven and the hande of God stretched out vvithin fourtye dayes to distroye them So important a thing is this consideration In figure vvherof all beasts in old tyme vvhiche dyd not ruminate or chevve they re cudde vvere accounted vncleane by the lawe of Moyses as no dowt but that soule in the sight of God muste nedes bee vvhiche reuoluethe not in harte nor chevvethe in often meditation of mynde the thinges required at her handes in this lyfe For of vvant of this consideration and due meditation all the foule errors of the vvoorlde are cōmitted and many thovvsand Christians doo fynde them selues vvhithin the very gates of hell before they mystrust anye suche matter tovvardes them beinge carryed thorowghe the vale of this lyfe blyndfolded vvithe the veyle of negligence and inconsideration as beastes to the slavvghter hovvse and neuer suffred to see theyr owne daunger vntill it be to late to remedie the same For this cause the holly scripture dothe recōmende vnto vs most carefully this exercyse of meditation and diligent cōsideration of our deutyes to delyuer vs therby from the perill which incōsideratiō eadethe vs vnto Moyses hauinge delyuered to the people his embassage from God tovvchinge all particulars of the lavve addethe this clause also from God as most necessarye Thes vvordes must remaine in thy harte thou 〈◊〉 meditate vppon them bothe at home and abroate vvhen thou goest to bedde and vvhen thourysest agayne in the morninge And agayne in an other place teach
that by so many hills and dales and daungerouse places neuer passed by the before and this vvithout any cōsideratiō at allichou arte deceiued if thou thinckeste so for this iourney hath farr more neede of cōsideratiō than that beinge much more subiecte to bypathes and daungers euerie pleasure of this vvorld euery lust euerye dissolute thought euery alluringe sight temptynge sovvnde euery deuill vppon the earthe or instrument of his vvhich are infinite beynge a theefe and lyenge in vvayte to spoyle the to distroie the vppon this vvaye tovvardes heauen VVherefore I vvould gyue counsayle to euery vvyse passenger to looke vvell aboute hym and at leaste vvyse once a daye to enter into consideratiō of his estate of the estate of his treasure vvhiche he carryethe vvith hym in a brickle vessell as Sainct Paule affirmethe I meane his soule vvhiche maye as soone be lost by incōsideratiō as the smalleste nysest Ievvell in this vvorld as partlye shall appeare by that vvhich heerafter I haue vvriten for the helpe of this cōsideratiō vvhereof bothe I my selff and all other Christians doe stande in so great neede in respect of our saluation For suerly if my soule or anye other dyd cōsider attentyuelye but a fevve thinges of many vvhich shee knovvethe to be trevve shee could not but speedilie reforme hir selfe vvith infinite myslyke and detestation of hir former course As for example if she cōsidered thorovvghly that her onely commynge into this lyfe vvas to attēde to the seruice of God and that shee notvvithstandinge attendethe onely or the moste parte to the vanyties of this vvorld that shee must geeue accompt at the last daye of euery ydle vvorde yet that shee makethe none accōpt not onely of vvordes but also nor of euyll deedes That nofornicator no adulterer no vsurer no couetouse or vncleane persone shall euer enioye the kingdome of heauen as the scripture saiethe and yet she thincketh to'goe thither lyuinge in the same vices That one onely sinne hathe bene sufficient to damne many thousandes togither and yet shee beinge Looden vvithe manye thinckethe to escape that the vvaye to heauen is harde strayte and paynefull by the affirmation of God hym selfe yet shee thinckethe to goe in lyuinge in pleasures delytes of the vvorlde that all hollye saintes that euer vvere as the Arostles mother of Christ her selff vvithe all good men since chose to them selues to lyue an austere lyfe in fastinge prayenge punishinge there bodyes the lyke and for all this lyued in feare and tremblinge of the iudgmētes of God and shee attendinge to none of thes thinges but folovvinge her pastimes makethe no doubt of her ovvne estate If I saye my soule or any other dyd in deede and in earneste consider these thinges or the leaste parte of a thousād more that might be considered vvhich our Christian faithe doethe teache vs to be true she vvold not vvander as the moste parte of Christian soules doe in suche desperat perill thorovve vvant of consideration VVhat makethe theiues to seeme madde vnto vvyse men that seinge so manye hanged dayly for theefte before their eyes vvill yet notvvithstundinge steale agayne but onlye lacke of cōsideratiō and the verie same cause makethe the wisest mē of the world to seeme very fooles and vvorse than frantickes vnto God and good men that knovvinge the vanities of the vvorld daunger of sinnfull lyfe doe folovve soe muche the one and feare so litle the other If a lawe vvere make by the authoritie of man that vvhoesoeuer should ad vēture to drincke vvyne should vithout delaye holde his hand but halfe an houre in the fyre or in boylinge leade for a punyshemēt I thincke manye vvould forbeare vvyne albeit 〈◊〉 they loued the same and yet a lavve beynge made by the eternall maiestie of God that vvhoe so euer committhe sinne shall boyle euerlastinglye in the fire of hell vvithoute ease or end Many men for lacke of consideration doe committ sinne vvithe as litle feare as they do eate or drincke To conclude therfore consideration is a moste necessarie thinge to be taken in hande especially in these our dayes vvherein vanitie hathe so'muche preuayled vvithe the moste as it semethe to be true vvisdome the contrarie thereof to be more follye and contemptible simplicitie But I doubt not by the assistance of God and helpe of consideration to discouer in that vvhiche followethe the erroure of this matter vnto the discrete reader vvhiche is not vvillfully blynded or obstinatlye geuen ouer vnto the captiuitie of his ghostly ennemye for some suche men therebe of vvhome God sayethe as it vvere pytyeng and lamentinge their case they haue made aleague vvithe deathe a couenant vvithe hell it selfe that is they vvill not come oute of the daunger vvherin they be but vvill headelonglye caste them selues into enerlastinge perdition rather than by consideration of their estate to recouer to thē selues eternall lyfe and glorie from which deadly obstinacie our Lorde of his mercye deliuer vs all Of the ende for vvhich man vvas created and placed in this vvorld CHAP. III. NOvve then in the name of almightie God and vvith the assistauce of his most holy spirite let the Christiā man or vvoman desirous of saluation first of all consider attentyuely as a good marchand factour is vvonte to doe vvhen he is arriued in a strāge countrye or as a captaine sent by his prince to some great exployte is accustomed vvhen he comethe to the place appointed that is to thinke for vvhat cause he came thither vvhy he vvas sent to vvhat ende vvhat to attempt vvhat to prosecute vvhat to performe vvhat shal be expected and required at his handes vpon his returne by hym that sent hym thither for these cogitations no donbt shall styrre hym vpp to attende to that vvhich he came for and not to employe hym selff in impertinent affayres The lyke I saye vvould I haue a Christian to consider and to aske of hym selfe vvhye to vvhat ende vvas he created of God and sent hither into this vvorlde vvhat to doe vvherin to bestovve his dayes he shall finde for no other cause or ende but onely to serue God in this life by that seruice to gayne euerlastinge glorye in the life to come This vvas the conditiō of our creation and this vvas the onelie consideration of our redemptiō prophesied by zacharie before vve vvere yet redeemed that vve beinge deliuered from the handes of our enymyes might serue hym in holynes and instice all the dayes of our lyfe Of this it foloweth first that seinge the ende and finall cause of our beynge in this worlde is to serue God in this lyfe therby to gayne heauen in the next that what so euer we doe or endeuour or bestowe our tyme in eyther contrarie or impertinent to this ende whyche is onely to the
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
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
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
the for it albeit thow haddest nothinge in thee worthe loue besydes But now thy lorde besydes thes his gyftes hath infinite causes to make the loue hym that is all the causes which any thinge in the worlde hath to puchase loue and infiinte more besydes For yf all the perfections of all thinges created in heauē and in earth which doe procure loue were put together in one as all their bewtie all their vertue all their wisedome all their sweetnes all their nobilitie all their goodnes and the lyke yet thy lorde Sauycur whome thow contēnest doth passo all this and that by infinite and infinite 〈◊〉 for that he is not onlie all thes thinges together but also he is verie bewtie it selfe vertue it selfe wisedome it selfe sweetenes it selfe nobilitie it selff goodnes it selff and the verie fountaine and welspringe where hence all thes thinges are deriued by litle peeces and parcels vnto his creatures Be a shamed then good Christian of this thy ingratitudo to so greate so good beuntifull a Lord and resolue thy selfe for the tyme to come to amende thy course of lyfe and behauyour towardes hym Say with the prophet which had lesse cause to saye so then thow Domine propitiaro peccato meo multum est enim O lord pardon me myne offence for it is greate in thy sight I know there is nothinge o lorde which dothe so muche displease the or drye vpp the fountaine of thy mercye so byndeth thy handes from doinge good as ingratitude in the receyuers of thy benefites wherin hetherto I haue exceeded all others but I haue done it o lord in myne ignorance not conslderinge thy gyftes vnto me nor what accounte thow wouldest demaunde againe of the same But now seinge thow hast vouchsafed to make me woorthie of this grace also wherby to see and knowe myne owne state and defaut I hope hereafter by direction of the same grace of thyne to shew my selfe a better childe towardes the. O lord I am ouercome at the lēgthe with cōsideratiō of thy loue and how can I haue the harte to offend thee hereafter seinge thow hast preuented me so manye wayes with benefites euē when I demaunded not the same can I haue handes euermore to sinne against thee whiche hast geeuen vpp thyne owne most tender handes to be nayled on the crosse for my synnes heretofore no no it is to greate an iniurie against thee o lord woe worth me that haue donne it so often heretofore But by thy holye assistance I trust not to returne to suche iniquitie for the tyme to come to which o lord I beseeche the for thy mercie sake from thy holie throne of heauen to saie amen Of vvhat opinion and feelinge vve shal be to vvchinge these matters at the tyme of our deathe CHAP. VIII THe holy scriptures doe teach vs and experience maketh it plaine that duringe the tyme of this lyfe the commodities preferments and pleasures of the worlde doe possesse so stronglye the hartes of manye men and doe holde them chayned with so forcible enchauntmentes beinge forsaken also vpon their iust desertes of the grace of God saye and threaten what a man can and bringe against them all the whole scripture euen from the begynninge of genesis to the end of the Apocalips as in deede it is all against synne and synners yet will it preuaile nothinge with them beinge in that lamentable case as other they beleeue not or esteeme not what so euer is saide to that purpose against their setled lyfe aud resolution to the contrarye Of this we haue infinite examples in scripture as of Sodome and Gomorra with the cities aboute which could not heare the war ninges that good Lot gaue vnto them Also of Pharao whome all that euer Moyses could doe ether by signes or sayinges moued nothinge Also of Iudas whoe by no faire meanes or threatninges vsed to him by his maister would change his wicked resolution But especialye the prophets sent from God from tyme to tyme to disswade the people from their naughtie lyfe and consequentlye from the plagues hanginge ouer them doe geeue abundant testimonie of this complainiage euerie where of the hardnes of synners hartes that wold not be moued with all the exhortations preachings promisses allurementes exclamations threatnings thunderinges that they could vse The prophet zacharie shall testifie for all in this matter whoe saieth of the people of Israell a litle before theire destruction Hoc ait do minus exercituum et ce This sayeth the Lorde of hostes iudge iustlie and so forthe And presentlie he addeth And they vvould not attende but turninge their backes uvent auvaye and stopped their eares to the ende they might not heare and they did put their hartes as an adamant stone to the end they might not heare the lavve and the vuordes vvhich God did send in his spirite by the handes of the former prophetes vvherby godes greate indignation vvas sturred vpp This then is and alwayes hath ben the fashion of worldlinges reprobate persons to harden their hartes as an adamant stone against anye thinge that shal be tolde thē for the amendement of their liues and for the sauinge of their soules VVhyles they are in healthe and prosperitie they will not know God as in an other place he complaineth Marye yet as the prophet saieth God will haue his daye withe thes men also when he wil be knowen And that is cognoscetur dominus iudicia faciens God vvill è knovven uvhen he begynneth to doe iudgment and this is at the daye of deathe which is the next dore to iudgement as S. Paule testifieth sayinge it is appointed for euill men once to dye and after that ensewe 〈◊〉 This I saye is the day of God most terrible sorowfull and full of tribulation to the wicked wherin God wil be knowen to be a righteous God and to restore to euerye man accordinge as he hath donne vvhile he liued As S. Panle sayeth or as the prophet describeth it he vvilbe knovven then to be a terrible God and such a one as taketh avvaye the spirite of princes a terrible God to the kynges of the 〈◊〉 At this daye as there wil be a greate change in all other thinges as mirth wil be turned into sorow laughinges into weepinges pleasures into paynes stoutnes into feare pryde into dispaire and the like so especiallie will there be a straunge alteration in iudgemēt and opinion for that the wisedome of God wherof I haue spoken in the former chapters and which as the scripture saieth is accounted folye of the wise of the vvorld will then appeare in her likenes as it is in verie deede wil be confessed by her greatest enimyes to be onlietrew wisedome and all carnall wisdome of worldlinges to be meere folye as God callethe it This the holye scripture setteth downe clerelye when it describeth the verie speeches and lamentations of the wise men of this
woldest thrust him into fyre or flynge hym into a ditche he woold auoide it as muche as he coulde for that he loueth lyfe and 〈◊〉 death Feare thow then and be not more insensible than a beast Feare death feare iudgement feare hell this feare is called the begynninge of wisdome and not shame or sorow for that the spirite of feare is more potent to resist sinne than the spirite of shame or sorow wherfore it is saide remēber the ende and thovv shalt neuer sinne that is remember the finall punishmentes appointed for sinne after this lyfe Thus far S. Bernarde First therfore to speake in generall of the punishmentes reserued for the lyfe to come yf the scriptures did not declare in perticular theire greatnes vnto vs yet are there manie reasons to persuade vs that they are most feuere dolorous intollerable For first as God is a God in all his woorkes that is to saye greate wounderfull terrible so especialie he sheweth the same in his punishmentes beinge called for that cause in scripture deus iustitiae God of iustice as also deus vltionum God of reuenge VVherfore seinge all his other woorkes are maiestical exceedinge our capacities we maye lykewise gather that his hande in punishmēt must be wounderfull also God hym selfe teacheth vs to reason in this maner when he sayethe And vvill ye not then feare me and vvill ye not tremble before my face vvhiche haue putt the sande as a stopp vnto the sea and haue geeuen the vvater a commandement neuer to passe it no not vvhen it is most trovvbled the flooddes most outragious as who would saye yf I am wounderfull doe passe your imaginatiō in these woorkes of the sea and other which you see daylie you haue cause to feare me cōsideringe that my punishmentes are lyke to be correspondent to the same An other coniecture of the great and seuere iustice of God maye be the cōsideration of his infinite and vnspekeable mercie the whiche as it is the verie nature of God without ende or measure as his godhead is so is also his iustice And these two are the two 〈◊〉 as it were of God embracinge kyssnge one the other as the scripture saieth Therfore as in a man of this world yf we had the measure of one arme we might easely cōiecture of the other so seinge the wounderfull exāples dailie of godes infinite mercie towardes them that doe repent we maye imagyne by the same his seuere iustice towardes them whoe he reserueth to punishment in the next lyfe and whome for that cause he calleth in the scriptures Vasa furoris Vessels of his furye or vessels to shew his furye vppon A third reason to perswade vs of the greatnes of these punishmentes maye be the maruailous patiēce and longe sufferinge of God in this lyfe as for example in that he sufferethe diuers men from one sinne to an other from one daye to an other from one yere to an other frō one age to an other to spend all I saye in dishonoure and dispite of his maiestie addinge offence to offence and refusinge all perswasions allurementes good inspirations or other meanes of frindshipp that his mercie can deuise to offer for theire amendment And what man in the world could suffer this or what mortall hart can shew suche patience but now yf all this should not be requited with seueritie of punishmēt in the worlde to come vppon the obstinate it might seeme against the lawe of iustice and equitie and one arme in God might seeme longer than the other S. Paule toucheth this reason in his epistle to the Romans where he saithe doest thovv not knovv that the benignitie of God is used to bringe thee to repentance and thovv by thy harde and impenitent hart doest hoord vpp vengeance vnto thy selfe in the daye of vvrath and appearance of Gods iust iudgementes vvhich shall restore to euerie man accordinge to his vvorkes he vseth heere the wordes of hoordinge vpp of vengeance to signifie that euen as the couetous man doth hoorde vp monie to monie dailie to make his heape greate so the vnrepentant synner dothe hoorde vp sinne to sinne and God on the contrary side hoordeth vpp vengeance to vengeance vntill his measure be full to restore in the end measure against measure as the prophet saith and to paye vs home accordinge to the multitude of our ovvne obhominations This God meant when he sayde to Abraham that the iniquities of the Amorrheans vvere not yet full vpp Also in the reuelations vnto S. Iohn Euangelist when he vsed this cōclusion of that booke He that doth euill let hym doe yet more euill and he that lyeth in filth let hym yet become more filthie for beholde I come quicklye and my revvarde is vvith me to render to euerye man accordinge to his deedes By which wordes God signifieth that his bearinge tolleratinge with sinners in this lyfe is an argument of his greater serueritie in the lyfe to come which the prophet Dauid also declareth when talkinge of a careles sinner he saieth Dominus irridebit eum quoniam 〈◊〉 quòd veniet dies eius Our God shall scoff at hym foreseinge that his daye shall come This daye no dout is to be vnderstoode the daye of accounte and punishement after this lyfe for soo dothe God more at large declare hym selfe in an other place in these wordes And thow sonne of man this saieth thy lord God the end is come now I saye the end is come vppon the. And I will shew in the my furye and will iudge the acoordinge to thy waies I will laye against the all thy abominations and my eye shall not spare the nor will I take anye mercie vppon the but I will put thyne owne wayes vppon the and thow shalt know that I am the lord Behold affliction commeth on the end is come the end I saye is come it hath watched against the and beholde it is come crusshinge is now come vppon the the tyme is come the daye of slaughter is at hand Shortlie will I poure owt my wrathe vppon the and I will fill my furye in the and I will iudge the accordinge to thy waies and I will laye all thy vvickednes vppon the my eye shall not pitie the nor vvil I take any compassion vppon the but I will laye thy vvaies vppon the and thy abhominations in the 〈◊〉 of the and thovv shalt knovv that I am the lorde that striketh Hytherto is the speeche of God hym selfe Seinge then now we vnderstāde in generall that the punishmentes of Cod in the lyfe to come are moste certaine to be greate seuere to all suche as fall into them for whiche cause S. Paule saithe Horrendum est incidere in manus dei viuentis it is is a 〈◊〉 thinge to fall into the handes of our lyuinge God Let vs consider some what in particular
what manner of paines punishmentes they shal be For better conceauinge wherof it is to be noted that as there are two sortes of sinners the one whiche dye in the guylt of mortall sinne and in the dissauoure and displeasure of God of whome it is saide conuertantur peccatores in infernum Let sinners be turned into hell And againe there is a sinne vnto deathe I doe not saye that anye man should praye for that And againe the portion of wicked men shal be in the lake burninge with fire and brymstone which is called the second deathe An other sorte of sinners there are whiche haue the guylt of theire sinnes pardoned by their repentance in this lyfe but yet haue not made that temporall satisfaction to gods iustice nor are so thoroughlie purged in this lyfe as they maye passe to heauen without punishment and of these it is writen Detrimentum patientur 〈◊〉 autem salui erunt sic tamem quast perignem They shall suffer hurt and dammage but yet they shal be saued as by fire Vpon which wordes of S. Paul the holye father S. Austen writeth thus Because S. Paul sayeth that these men shal be saued by fire therfore this fire is contemned But surely though they shal be saued by it yet is this fire more greeuous than what soeuer a man can suffer in this life and yet you know how greate intollerable thinges men haue or maie suffer The same S. Austen in an other place sayeth thus They which haue donne thinges worthie of temporall punisnment of whome the Apostle sayeth They shal be saued by fire must passe thorough a firie riuer and most horrible shallowes of burninge flames signisied by the prophet vvhen he saithe and a fludd of fyre vvent before hym looke hovv much matter there is in theire synnes so lon ge must they sticke in passinge thorough hovv much the fault requireth so much shall the punishement of this fyre reuenge And because the vvord of God do the compare the sovvle of a synner to a pott of brasse sayinge put the pott emptie vppon the coles untill all the rust be melted of therfore in this fyre all ydle speeches all filthie cogitations all light synnes shall boyle out vvhich by a shorte vvaie might haue ben seperated from the sovvle in this lyfe by almes and teares Hitherto S. Austen And the same holie father in an other place hath these wordes If a sinner by his conuersion escape death and obtaine lyfe yet for all that I can not promise hym that he shall escape all payne or punishment For he that differred the fruites of repētance till the next lyfe must be perfited in purgatorie fire and this fyre I tell you though it be not euerlastinge yet is it passinge greeuous for it doth far exceede all paines that man can suffer in this lyfe Neuer was there founde out yet so greate a paine in fleshe as that is though martyrs haue abydden straunge tormētes and many wicked men haue suffered exceedinge greate punishmentes To lyke effecte dothe S. Gregorie Write of the seueritie of this punishmet expoundinge those wordes of Dauid O Lorde rebuke me not in thy furye nor correct me in thy vvrathe This is as yf he sayde saythe S. Gregoire I know that after this lyfe some must be clensed by purginge fire And other must receaue sentence of eternall damnation But because I esteeme that purginge fyre though it be transitorie to be more intolerable than all the tribulation which in this lyfe maye be suffered therfore I doe not onlye desire not to be rebuked in the furie of eternall damnation but also I greatlie feare to be purged in the wrathe of transitorie correction thus far S. Gregorie And I might add a hundred like sayinges more out of the holye fathers towchinge the extreame seueritie of this purginge fyre after death and of the greate feare which they had of it but this shal be sufficient to warne Catholiques which beeleue it to looke better aboute them than they doe for the auoydinge of the rigoure of this fyre by theire good lyfe in this world especiallie by these two meanes of almes and teares whiche S. Austen in the place before recited dothe mētion which holye father also in the same place maketh this collection We see what men doe or maye suffer in this life what rackinge what tearinge what burninge and the like and yet they are nothinge in respect of that fire whereof he inferreth this conclusion ista ergo etc. Thes thinges therfore which we suffer heere are much easiar than that fire and yet yow see that men will doe any thinge rather than suffer them how much more then ought wee to doe that litle whiche God cōmaundeth vs to auoyde that fyre farre and muche more greeuouse It is a straunge matter to consider what great feare holye men had of this fire how litle we haue now a dayes hauing much more cause than they S. Barnarde hathe these woordes of hym selfe Oh wold to God some man wold now before hand prouide for my head abundance of watters and to my eyes a fountaine of teares for so perhaps the burninge fire should take no holde where iūning teares had clensed before And agayne I tremble shake for feare of falling into Gods hands I wolde gladlie present my selfe before his face alredie iudged of my selfe not to be iudged then of hym Therfore I will make a reckonyng whiles I am heere of my good deces and of my badde My euell shal be corrected with better woorkes they shal be watered with teares they shal be punished by fasting they shal be amended by sharp discipline I will ripp vp the verie bottom of my wayes all my deuises that he may fynde nothing vntryed at that day or not fullye discussed to his handes And then I hope in his mercie that he will not iudge the same faults again and the second time as he hathe promised The lyke feare vttereth S. Ambrose in these woordes O Lorde yf thou reserue any whit in me to be reuenged in the next lyfe yet I humblie aske of the that thow geue me not vpp to the power of wycked spirits whiles thou wypest awaye my synnes by the paynes of purgatorie And agayne in an other place I shal be searched examined as leade in this fire and I must burne vntill all the lead be melted away And yf then there be found no siluer matter in me woe be to me For I must be thrust doune to the nethermost partes of hell or elles whollie waste away as straw in the fyre But if anie gold or siluer be fownd in me not throughe my woorkes but by grace and Christes mercie through the ministorie of my prestehoode I shall also once say surelie they that trust in the shall neuer be confounded And thus muche of this temporall punishement reserued euen for the
purging of gods seruants in the lyfe to come But now touching the reprobate such as for their wickednesse haue to die euerlastinglie we must Imagine that the case standeth much more hardlye for to that purpose soundeth Christs sayeing to the good wemen of Ierusalem when he was goeing to his passiō Yf they doe these things to grene vvood vvhat shalbecome of that vvhich is drye which woordes S. Peter seemeth in some parte to expōde when he sayeth Yf the Iudgement of God 〈◊〉 vvith vs vvhich are his seruāts vvhat shall the end of vvrcked men be As who wold say that in all reason their ende must be intollerable For more particular cōceauing whereof be cause the matter is of great importāce for all Christians to know it suall not be perhaps amisse to consider breeflie what the holie scriptures and auncient fathers of the Catholique ehurche directed no doubt by the holie Ghost haue reuealed vnto vs concerning this punishement And first of all to wchinge the place of punishement appointed for the dāned cōmonlie called hell the scripture in diuerse languages vseth diuerse names but all tending to expresse the greeuousnesse of punishement there suffered As in latyn it is called Infernus a place beneathe or vnder ground as most of the old fathers doe interprete But whether it be vnder ground or no most certaine it is that it is a place most opposit to heauen which is sayd to be aboue and from which lucifer was throwne downe And this name is vsed to signifie the miserable suppressing and hurling downe of the damned to be troden vnder the feet not onlie of God but also of good men for euer For so sayeth the scripture Beholde the daye of the lorde cometh burning like a fornace and all proud and vvicked men shall be stravv to that fornace and you that feare my name shall tread them dovven they shal be as burnt ashes vnder the soles of your feet in that 〈◊〉 And this shal be one of the greatest miseries that can happen to the prowde and stowte potentates of the worlde to be thrown doune with suche contēpt and to be troden vnder feet of them whome they so muche despised in this worlde The Hebrew woord whiche the scripture vseth for hell is Seol whiche fignifieth a great ditche or dungeon In whiche sense it is also called in the Apocalips lacus irae dei the lake of the wrathe of God And again Stagnum ardens igne sulphure a poole burning with fyre and brimstone In greek the scripture vseth three woordes for the same place The fyrst is Hades vsed in the gospell whiche as plutarche noteth signifieth a place where no light is The second is zophos in S. Peter which signifieth darknes it selfe In whiche sense it is called also of Iob terra tenebrosa operta mortis caligine A darke land and ouer whelmed with deadlie obscuritie Also in the gospell tenebra exteriores vtter darkness The thirde greek woorde is tartaros vsed also by S. Peter whiche woorde being deriued of the verbe tarasso which signifieth to terrifye trouble vexe importeth an horrible confusion of tormentors in that place euen as Iob sayeth of it ibi nullus ordo sed sempiternus horror inhabitat there dwelleth no order but euerlastinge horrour The chaldie woorde which is also vsed in hebrew and translated to the greke is gehenna First of all vsed by Christ for the place of them whiche are damned as S. Ierom noteth vpon the tenth chapiter of S. Mathewes gospell And this woord being compounded of gee and hinnom signifieth a valley nighe to Ierusalem called the valley of hinnom in whiche the olde Idolatrous Iewes were wont to burne alyue their owne children in the honour of the deuill and to sownd with trūpets tymprills other lowd instruments whiles they were doeinge therof that the childerens voyces and cryes might not be heard whiche place was afterward vsed also for the receipt of all filthines as of doung dead carions the like And it is moste probable that our Sauiour vsed this woorde aboue all other for hell thereby to signifie the miserable burninge of soules in that place the pitifull clamours and cries of the tormēted the confuse and barbarous no yse of the tormentors together with the moste lothesom sillthynesse of the place which is otherwise described in the scriptures by the names of adders snakes 〈◊〉 scorpions other venemouse creatures as shal be afterwards declared Hauing declared the names of this place and thereby also in some part the nature yt remaineth now that we consider what maner of paines men suffer there For declaration whereof we must note that as heauen and hell are contrary assigned to contrary persones for contrary causes so haue they in all respectes contrarye properties cōditions and effects in suche sorte as what soeuer is spoken of the felicitye of the one may serue to inferre the contrary of the other As when S. Paule sayeth that no eye hath seene nor eare heard nor hart conceaued the ioyes that God hathe prepared for them that shal be saued VVe may inferre that the payns of the damned must be as great Again when the scripture saithe that the felicitie of them in heauen is a perfect felicitie cōtaining omne bonum all goodnesse So that no one kinde of pleasure can be imagined whiche they haue not we must thinke on the contrary part that the miserie of the damned must be also a perfect miserie contayning all afflictions that may be without wanting any So that as the happines of the good is infinite and vniuersall so also is the calamitie of the wicked infinite and vniuersall Now in this lyfe all the miseries pains which fall vpon man are but particular and not vniuersall As for example we see one man pained in his eyes an other in his teeth an other in his stomak an other in his back whiche particular pains notwithstandinge some times are so extreame as lyfe is not able to resist them a man wolde not suffer thē long for the gayning of many worldes to gether But suppose now a man were tormēted in all the parts of his bodye at once as in his head his eyes his tongue his teeth his throote his stomak his bellie his back his hart his sides his thighes and in all the ioynts of his bodye besides suppose I say he were moste cruellie tormented with extreme paines in all these parts together without ease or intermission VVhat thing could be more miserable than this what sight more lamentable Yf thou shouldest see a dogge lye in the strete so afflicted I know thou couldest not but take cōpassion vpon him VVell then cōsider what difference there is betwene abydinge these pains for a week or for all eternitie in suffering them vpon a soft bedde or vpon a burning grydyron boyling fornace among a mans
transitorie worlde whiche is but a cotage to his owh eternall habitatiō what power what magnificence what Maiestie hath he shewed what heauens and how wounderfull hath he created what infinit starres and other lights hath he deuised what elements hath he framed and how maruailouslie hathe he cōpacte thē together The seas tossing and tumbling without rest and replenished with infinite sortes of fishe the ryuers running incessantlie through the earth like veins in the bodie and yet neuer to be emptie nor ouerflow the same the earthe it selfe so furnished with all varietie of creatures as the hundredth part thereof is not employed by man but onelie remaineth to shew the full hand and strong arme of the creator And all this as I saied was done in an instant with one woord onelie and that for the vse of a small time in respect of the eternitie to come VVhat then shall we imagin that the habitatiō prepared for that eterni tie shall be yf the cotage of his meanest seruant that made onelie for a time to bearof as it were a shower of rayne be so princelie so gorgeouse so magnificet so Maiesticall as we see this worlde is what must we think that the kings palace it selfe is appointed for all eternitie for hym and his freends to raigne together VVe must needs think it to be as great as the power and wisdome of the maker could reache vnto to perfourme and that is incomparablie and aboue all measure infinite The greate king Assuerus which raigned in Asia ouer a hundred twentie and seuen prouinces to discouer his power and riches to his subiects made a feast as the scripture sayeth in his citie of Susa to all princes states and potentates of his dominiōs for a hundred and fovverscore dayes together Esay the prophet sayeth that our God and lorde of hoosts vvill make a solemne banquet to all his people vpon the hill and mount of heauen and that a haruest banquet of fatt meates pure vvines And this bāquet shal be so solemne as the very sonne of God hym selfe cheefe Lorde of the feast shal be contēt to gyrd hym selfe and to serue in the same as by his ovvn vvoordes he promiseth VVhat maner of banquet then shall this be hovv magnificent hovv maiesticall especiallie seing it hath not onely to endure a hundred and fower score dayes as that of Assuerus dyd but more than a hundred and fourscore millions of ages not serued by men as assuerus feaste was but by angels the verie sōne of God hym selfe not to open the povver and riches of a hundred tvventie and seuen prouinces but of God hym selfe king of kings lorde of lordes vvhose povver and riches are vvithout end and greater than all his creatures together can conceaue Hovv gloriouse a banquet 〈◊〉 this be then hovv triumphāt a ioy of this festiuall day o miserable foolish childeren of men that are borne to so rare and singular a dignitie and yet can not be brought to cousider loue or esteeme of the same Other such considerations there be to shew the greatnesse of this felicitie as that yf God hathe geuen so many pleasures cōfortable gyfts in this lyfe as we see are in the worlde being a place notwthstanding of banishment a place of sinners a vale of miserie and the time of repenting weeping and wayling what will he doe in the lyfe to come to the iust to his freends in the time of ioye and mariage of his sonne This was a moste forcible consideration with good S. Augustin whoe in the secret speeche of his soule with god said thus O Lord yf thou for this vile bodie of oures geue vs so great and Innumerable benefites from the firmament from the ayer from the earth from the sea by light by darkenesse by heate by shadow by dewes by showers by windes by raines by byrds by fishes by beasts by trees by multitu de of hearbes varietie of plants by the ministerie of all thy creatures O sweet lorde what maner of things how great how good and how innumerable are those which thou haste prepared in our heauenlie countrie vvhere vve shall see thee face to face yf thou doe so greate things for vs in our priso vvhat vvilt thou geue vs in our palace yf thou geuest so many things in this vvorld to good euill men together vvhat hast thou layd vp for onelie good men in the vvorld to come yf thine enemies and freends together are so vvell prouided for in this lyfe vvhat shall thy onelie freends receaue in the lyfe to come yf there be so great solaces in these dayes of teares vvhat ioye shall there be in that day of Mariage yf our iayle cōtain so great matters vvhat shall our countrie and kingdome doo O my lord God thou art a great God and great is the multitude of thy magnificence and sweetnesse And as there is no end of thy greatnes nor nūber of thy wisdom nor measure of thy benignitie so is there nether end number nor measure of thy rewardes towards them that loue and fight for thee Hither to S. Augustin An other way to coniecture of this felicitie is to consider the great promises whiche God maketh in the scriptures to honour and glorifie man in the lyfe to come VVho so euer shall honor me sayeth God I vvill glorifie hym And the prophet Dauid as it were complaineth ioyfullie that Gods freends were to muche honoured by hym VVhiche he might with muche more cause haue sayd yf he had liued in the new testament and had heard that promisse of Christ whereof I spake before that his seruants should sitt down banquet that him selfe wolde serue minister vnto them in the kingdome of his father Vvhat vnderstanding can cōceaue how great this honour shall be But yet ī some part it may be gessed by that he sayeth that they shall sitt in iudgement with hym and as S. Paul addeth shall be Iudges not onelie of men but also of Angels It may also be coniectured by the exceedinge greate honour whiche god at certain times hathe done to his seruants euen in this lyfe VVherin notwithstanding they are placed to be despised not to be honoured VVhat great honour was that he dyd to Abraham in the sight of so many kings of the earth as of pharao Abimalech Melchiseedech and the like Vvhat honour was that he dyd to Moyses Aaron in the face of Pharao all his court by the wōderfull signes that they wrought VVhat excessiue honour was that he dyd to holie Iosue when in the sight of all his armie he stayed the sunne and Moone in the middest of the firmament at Iosue his appointement obeyng therein as the scripture sayeth to the voice of a man what honour was that he dyd to Esay in the sight of kinge Ezechias when he made the sunne to goe backe tenne
oures in these matters whoe will now maruayle of the wisdome of the world iudged folie by God and of the wysdome of god iudged foly by the worlde Oh children of men sayeth the prophet vvhy doe ye loue vanitie and seeke after a lye why doe you embrace strawe cōtemne golde strawe I say and most vile chaffe and such as finally will set your own howse on fyre be your ruyne and eternall perdition But now to drawe towardes an end in this matter though there be no end in the thing it selfe lett the Christian consider wherto he is borne and whereof he is in possibilitie yf he will He is borne heyre apparet to the kyngdome of heauen a kyngdome without end a kyngdome without measure a kingdome of blysse the kyngdome of God him selfe he is borne to be ioynt heyre with Iesus Christ the sonne of God to raigne with hym to triumph with hym to sitt in Iudgement of Maiestie with hym to iudge the very Angeles of heauē with hym VVhat more glorie can be thought vpon except it were to become God hym selfe All the ioyes all the riches all the glorie that heauen contayneth shall be poured out vppon hym And to make this honour yet more the gloriouse lambe that sitteth on the throne of Maiestie with his eyes lyke fyre his feet lyke burning copper and all his face more shynyng than preciouse stone from whose seat there procedeth thunder and lightening without end and at whose feet the fower twētie elders lay downe their erownes this lambe I say shall ryse and honour him with his own seruice VVhoe will not esteeme of this royall inheritance especiallie seing the gayning therof by the benefit of our redemption and grace pnrchased to vs therin is brought novv to be in our own handes The kyngdome of heauen suffereth violence sayeth Christ and men lay handes now on it by force That is by force of gods couenāt made with Christians that lyuing vertuouslre they shall haue the same VVhat soeuer Christian then doeth good woorkes and lyueth vertuouslie taketh heauen by force as it were and by violence The matter is put in the power of the doer sayeth S. Austen for that the kyngdome of heauen suffereth violence This thing o man that is the kingdome of heauen requireth no other price but thy selfe yt is so muche vvoorthe as thou art vvoorthe geue thy selfe and thou shalt haue it By whiche he signifieth that euery man how poore or needye soeuer he be in this world may gayne this ā heritāce to him selfe may make hym selfe a prince a king a Monarche yf he will euen the moanest and miserablest man in the wourlde O wunderfull bountie and liberalitie of our Sauiour o princelie hart and vnspeakable mercie o incredible prodigalitie as I may saye of God in treasures so inestimable as are his infinite and endlesse riches Tell me now gentle reade why wilt thou not accept of this his offer why wilt thou not account of this his kyngdome why wilt thou not buye this glorie of hym for so litle a labour as he requireth Suadeo tibi emere a me aurum ignitum probatum vt locuples fies sayeth Christ. I counsaile the to buye pure and tried golde of me to the end thou mayest be riche VVhy wilt thou not folow this counsaile deare brother sepecialie of a marchāt that meaneth not to deceaue thee Nothing greeueth this our Sauiour more than that men will seek with such paynes to buy straw in Egypt whereas he wolde sell them fyne gold at a lower price and that they will purchase pudle water with more labour than he wolde require for ten tymes as muche pure liquor out of the verie sontaine it selfe There is not the whickedest man in the world but taketh more trauaile in gayning of hell as after shall be shewed than the moste paynfull seruant of God in purchasing of heauen Folow thow not their folie then deare brother for thow shalt see them doe heauy penance for it one day when thy harte shal be full glad thow hast no parte among them Let them goe now and bestow their time in vanitie in pleasures in delites of the world Lett them buyld palaces purchase dignities add peeces and paches of ground together let them hunt after honours and buyld castells in the ayer the daye will come yf thow beleeue Christ hym selfe wherin thow shalt haue small cause to enuye their felicitie Yf they talke baselie of the glorie and riches of Saintes in heauē not esteeming them in deede in respect of their owne or contemnyng them for that carnall pleasures are not reckonned therein make litle account of theyr woordes For that the sensuall man vnderstandeth not the things vvhiche are of God Yf horses were promised by their maisters a good banquet they could imagin nothing els but prouander and water to be their best cheere for that they haue no know lege of dayntier dishes so these men accustomed to the pudle of their fleshlie pleasures can mount with their mynde no higher than the same But I haue shewed thee before gentle reader some wayes and considerations to conceaue greater matters albeit as I haue aduertised the often we must confesse still with S. Paul that no humaine hart can conceaue the least parte therof for whiche cause also it is not vnlike that S. Paul him selfe was forbidden to vtter the thinges whiche he had seene and heard in his miraculouse assumption vnto the third heauen To conclude then this game and gole is sett vpp for them that will runne as S. Paul noteth and no man is crowned in this glorie but suche onelie as will fight as the same Apostle teacheth It is not euerie one that sayeth to Christ lord lord shall enter into the kingdome of heauen but they onelie which shall doe the will of Christ his father in heauē Thoughe this kingdome of Christ be sett out to all yet euerye man shall not come to raigne with Christ but such onelie as shal be contēt to suffer with Christ. Thoughe the kingdome of heauen be subiect to violence yet no man can enter there by force but he onelie whose good deedes goe with hym to helpe open the gates that is except he enter vvithout spott and hathe vvroght iustice as the prophet testifyeth My meaning is that as I haue shewed the greatnesse and woorthynesse of this treasure gentle reader so thow shouldest also conceaue the right way of gayning the same whiche is no other but onelie by holie and vertuouse lyfe as God hym selfe hathe assured the. Thow art therfore to sitt downe and consider according to thy Sauiours counsaile what thou wilt doe whether thow haue so muche spirituall money as is sufficient to buyld this tower and make this warre
or no that is whether thou haue so muche good will and holie manhode in thee as to bestowe the paynes of a vertuouse lyfe yf it be rather to be called paynes than pleasure required for the gayning of this kingdome This is the question this is the verie whole issue of the matter hitherto hath appertayned what soeuer hath bene spoken in this booke before ether of thy particular end or of the Maiestie bowntie and iustice of God and of the account he will demaund of thee also of the punishement or rewarde layd vp for thee All this I saye was meant by me to this onelie end that thou measuring the one parte the other shouldest finallie resolue what thou woldest doe and not to passe ouer thy time in careles negligence as manye doe neuer spyeing their own errour vntill it be too late to amend yt For the loue of God then deare brother and for the loue thou bearest to thy owne soule shake of this daungerouse securitie whiche fleshe and bloode is wonte to lulle men in and make some earnest resolution for looking to thy soule for the lyfe to come Remember often that woorthie sentence Hoe momentum vnde pendet aeternitas This lyfe is a moment of time whereof all eternitie of lyfe or deathe to come dependeth Yf it be a moment and a moment of so great importance how is it passed ouer by worldly men with so litle care as it is I might haue alleaged here infinite other reasons and considerations to moue men vnto this resolution whereof I haue talked surelie no measure of volume were sufficient to 〈◊〉 so much as might be sayd in this matter For that all the creatures vnder heauen yea and in heauen it selfe as also in hell all I saye from the first to the last are argumētes and motiues vnto this poynt all are bookes and sermons all doe preache and crye some by their punishement some by their glorie some by their beautie and all by their creation that we ought without delay to make this resolutio and that all is vanitie all is folye all is iniquitie all is miserie beside the onelie seruice of our maker and redymer But yet not withstāding as I haue sayed I thought good onelie to chuse out these few considerations before layed downe as cheefe and principall among the rest to worke in any true Christian hart And yf these can not enter with thee good reader litle hope is there that any other wolde doe thee good VVherefore heere I end this first parte reseruing a fewe things to be sayd in the second for remouing of some impedimēts which our spirituall aduersarie is wōt to cast against this good woor ke as against the first stepp to our salauation Our Lord God sauiour Iesus Christ which was content to paye his own bloode for the purchasing of this noble inheritance vnto vs geue vs his holy grace to esteeme of it as the great waight of the matter requireth and not by negligence to leese our portions therin The end of the first parte THE SECOND PART OF THIS FIRST BOOKE Of impedimentes that lett men from this resolution and first of the difficultie or hardnesse uuhiche seemeth to many to be in vertuouse lyfe CHAP. I. NOtwithstanding all the motiues and consideratiōs before sett downe for inducing men to this necessarie resolution of seruing God for their saluatiō there want not many Christiās abrodeī the world whose hartes ether intangled with the pleasures of this lyfe or geuen ouer by God to a reprobate sense doe yeeld no whit at all to this batterie that hath bene made but sheweing them selues more hard than adamant doe not onelie resist and contemne but also doe seek excuses for their slothe and wickednesse and do alleage reasons of their own perdition Reasons I call them according to the cōmon phrase though in deede there be no one thing more against reason than that a man shoulde become enemye to his own soule as the scripture affirmeth obstinate sinners to bee But yet as I say they haue their excuses And the first and principall of all ys that vertuouse lyfe is painfull and harde and therfore they can not endure to solow the same especiallie such as haue bene brought vp delicatlye and neuer were acquainted with such asperitie as they saye we require at their hands And this is a great large and vniuersall impedimēt which stayeth infinite men from embracinge the meanes of their saluation For which cause yt is fullie to be answered in this place First then supposing that the way of vertue were so hard in deede as the enemie maketh it seeme yet might I well saye with S. Iohn Chrisostom that seeyng the rewarde is so great and infinite as now we haue declared no labour should seeme great for gayning of the same Agayne I might say with holy S. Austen That seeing we take dayly so great payne in this worlde for auoyding of small incōueniences as of sicknes imprysonemētes losse of goodes and the lyke what paynes should we refuse for auoyding the eternitie of hell fyre sett downe before The first of these cōsideratiōs S. Paul vsed when he sayd the sufferinges of this lyfe are not uvorthie of the glorie vvhich shall be reuealed in the next The second S. Peter vsed when he sayed seeing the heauenes must be dissolued and Christ come in Iudgement to restore to euery man according to his woorkes what maner of men ought we to be in holy conuersation As whoe wold say No labour no paynes no trauayle ought to seeme hard or greate vnto vs to the ende we myght auoyde the terrour of that daye S. Austen asketh this question what we thinke the riche gloutton in hell wolde doe yf he were now in this lyfe again wolde he take paynes or no wolde he bestyrre hym selfe rather than turne into that place of torment againe I might adde to this the infinite paynes that Christ tooke for vs the infinite benefites he hathe bestowed vpon vs the infinite sinnes we haue cōmitted against hym the infinite examples of Saincts that haue trooden this pathe before vs in respect of all whiche we ought to make no boones at litle paynes and labour yf it were true that gods seruice were so trauailsome as many doe esteeme yt But now in verie deede the matter is nothing so and this is but a subtile deceate of the enemie for our discouragemēt The testimonie of Christ hym selfe is cleare in this poynte Iugum meum suaue est onus meum leue My yooke is sweete and my burden light And the dearlie beloued disciple S. Iohn who had best cause to know his maisters secret herein sayeth playnlie Mandata eius grauia non sunt hys commaundements are not greeuouse VVhat is the cause then why so many men doe conceaue suche a difficultie in this matter surelie one cause is besyde the subtilitie of the deuill which
discerne for their owne direction in mattors that occurre accordinge to the sayeing of S. Paul Spiritualis omnia iudicat A spirituall man iudgeth of all thinges Animalis autem homo non percipit quae sunt spiritus dei But the carnall man conceaueth not the thinges whiche appertayne to the spirit of God Doeth not this greathe discouer the priuiledge of a vertuous lyfe the ioye comfort and consolation of the same with the exceeding greate miserie of the contrarie parte for yf two should walke together the one blynde and the other of perfect sight which of them wore lyke to be wearie first whose iourney were like to be more paynfull doeth not a litle grownde wearie out a blynde man consider then in howe wearysome darkenesse the wicked doe walke Cōsider whether they be blynde or no. S. Paul sayeth in the place before alleaged that they can not conceaue any spirituall knowlege is not this a great darkenesse Agayne the prophet Esay describeth their state further when he sayeth in the persone of the wicked vue haue grooped 〈◊〉 blynde men after the vualles and haue stumbled at myddaye euen as yf it had beene in darkenesse And in an other place the scripture describeth the same yet more effectuouslie with the paynfullnesse therof euen from the mouthes of the wicked them selues in these woordes The light of Iustice hathe not shyned vnto vs and the sunne of vnderstanding hathe not appeared unto our eyes vve are uvearyed out in the vuaye of iniquitie perditiō etc. This is the talke of sinners in hell By which woordes appeareth not onelye that wicked men doe lyue in great darkenesse but also that this darkenesse is most paynefull vnto them and consequently that the contrarie light is a great easement to the waye of the vertuous An other principall matter which maketh the waye of vertue easye and pleasant to them that walke therein is a certaine hidden and secret consolation which God poureth in to the hartes of them that serue hym I call yt secret for that it is knowen but of such onelye as haue felt it for which cause Christ hym selfe calleth yt hydden manna knovven onelye to them that receaue it And the prophet sayeth of yt greate is the multitude of thy svveetnes o Lord vuhich thou haste hydden for them that seare thee And againe in an other place thou shalt laye asyde o Lord a speciall chosen rayne or devve for thyne inheritance And an other prophet sayeth in the persone of god talking of the deuoute soule that serueth hym I vvill leede her a side into a vvildernesse and there vuill talk vnto her harte By all which woordes of vvildernesse separating choyfe and hydden is signified that this is a secret priuilege bestowed onelie vppon the vertuouse and that the carnall hartes of wicked men haue no parte or portion therein But now how great and inestimable the sweetenesse of this heauenlie consolation is no tongue of man can expresse but we may coniecture by these woordes of Dauid whoe talking of this celestiall wyne attributeth to yt suche force as to make all those drounken that taste of the same that is to take from them all sense and feeling of terrestriall matters euen as S. Peter hauing drounke a litle of yt vppon the mounte Thabor forgate hym selfe presentlie and talked as a man distracted of building tabernacles there and resting in that place for euer This is that turrens voluptatis that 〈◊〉 streame of pleasure as the prophet calleth yt which comming from the mountaynes of heauen watereth by secret wayes and passages the hartes and spirites of the godly and maketh thē drounken with the vnspeakable ioye which it bringeth with yt This is a litle taste in this life of the verie Ioyes of heauen bestowed vpon good men to comfort them withall and to encourage them to goe forwarde For as Marchātes desirous to sell their wares are content to let you see and handle and some times also to taste the same therby to induce you to buy so God almightie willing to sell vs the ioyes of heauen is cōtent to imparte a certaine taste before hand to such as he seeth are willing to buye thereby to make them come of roundlye with the price and not to stycke in payeinge so muche and more as he requireth This is that exceding ioye and iubilie in the hartes of iust mē which the prophet meaneth when he saieth The voyce of exultation and saluation is in the tabernacles of the iust And agayne Blessed is that people that knouveth iubilation That is that hath experienced this extreeme ioye and pleasure of internall consolation S. Paul had tasted it when he wrote these woordes amiddest all his laboures for Christ. I am filled vvith consolation I 〈◊〉 uve or superabounde in all ioye amyddest our tribulations VVhat can be more effectually sayd or alleaged to proue the seruice of god pleasant than this Surelye good reader yf thow haddest tasted once but one droppe of this heauēlie ioye thou woldest geue the whole worlde to haue an other of the same or at the leastwise not to leese that one agayne But thou wilt aske me perhappes whye thow being a Christian as well as other hast yet neuer tasted of this consolation to which I answere that as it hath bene shewed before this is not meate for euerye mouthe but a chosen moysture layed asyde for gods inheritance onelye This is vvyne of gods ovvne seller layed vp for his spouse as the Canticles declare That is for the deuoute sowle dedicated vnto gods seruice This is a teate of comfort onelye for the chylde to sucke fill hym selfe withall as the prophet Esaye testifieth The soule that is drouned in synne pleasures of the world can not be partaker of this benefite nether the harte replenished with carnall cares and cogitations For as gods Arcke and the Idole dagon could not stand together vppon one Aultar so can not Christ and the world stand together in one harte God sent not the pleasant Manna vnto the people of Israell as long as their flower and chyboles of Egipt lasted soe nether will he send this heauenlie consolation vnto thee vntill thou haue rydde thy selfe of the cogitations of vanitie He is a wyse marchant thoughe a liberall He vvil not geue a taste of his treasure where he knoweth there is no will to buye Resolue thy selfe once in deede to serue God thow shalt then feele this ioye that I talke of as many thousandes before thee haue done and neuer yet any man was herein deceaued Moyses first ranne out of Egypt to the hilles of Madian hefore God appeared vnto hym and so must thy soule doe owt of worldlye vanitie before she can looke for these consolations But thou shalt no sooner offer thy selfe thorowglye to gods seruice than thou shalt fynde entertaynement aboue thy
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
belonging to a good Christian are stirrd vpp exercised confirmed strengthened establyshed in mā by tribulatiō according to the sayeing of S. Peter God shall make perfect confirme and establishe those vvhiche haue suffered a litle for his name Finallie gods meaning is by layeing persecution and affliction vpon vs to make vs perfect Christians that is lyke vnto Christ our captaine whome the prophet calleth Virum dolorum scientem infirmitatem A man of sorowes and one that had tasted of all maner of infirmities therby to receaue the more glorie at his returne to heauen and to make more glorious all those that will take his parte therin To speake in one worde God wolde make vs by tribulation crucified Christians VVhiche is the moste honorable title that can be geuen vnto a creature crucified I saye and mortified to the vanities of this worlde to the fleshe and to our owne concupiscence and carnall desires but quicke full of all lyuelie spirit to vertue godlines deuotion This is the heauenlie meaning of our Soueraigne Lord and God in sending vs persecutiō tribulation affliction in respect whereof holie Iob dowteth not to saye Blessed is the man that is afflicted by God And Christ hym selfe yet more expresselie Happie are they vvhich suffer persecution Yf they are happie blessed therby then is the worldlie greatlie a-vvrie whiche so much abhorreth the sufferāce therof thē is god but vnthākfullie dealt withal by many of his childrē whoe repyne at this happines bestowed vpon thē where as in deede they should accept it with ioye and thankes geuing For proofe better declaratiō wherof I will enter now into the third pointe of this chapiter to examine what reasones and causes there be to induce vs to this ioyfullnes contentation of tribulation And first the reasones layed downe alredie of gods mercifull and fatherlie meaning in sending vs affliction might be sufficient for this matter That is to comfort and content any Christian man or woman who takethe delite in godes holie prouidence towardes them For yf God doe send affliction vnto vs for the encrease of our glorie in the lyfe to come for draweing vs from infection of the worlde for opening our eyes and curing our diseases for preseruing our soules from synne hereafter as hathe bene shewed whoe can be iustely displeased therwith but suche as are enemies vnto their owne good we see that for the obtaining of bodilie healthe we are cōtent not onelie to admitt many bytter and vnpleasant medicines but also yf neede require to yeeld willinglie some parte of our bloode to be taken from vs. And how muche more shoulde we do this for the eternall healthe and saluation of our soule But now further yf this medicine haue so many more commodities besides as haue bene declared yf it serue heere for the punishemēt of our synnes due otherwyse at an other place in farre greater quātitie and rigour of iustice yf it make a triall of our estate and doe drawe vs to god yf it procure godes loue towardes vs yeeld matter of ioye by our delyuerance prouoke vs to thankefullnes embolden and strengthen vs and finally if yt furnishe vs with all vertues and doe make vs lyke to Christ hym selfe then is there singular great cause why we should take comfort and cōsolation therein for that to come neare and to be lyke vnto Christ is the greatest dignitie preeminence in the world Lastlie yf gods eternall wisedome hathe so ordayned and appointed that this shal be the meanes of his seruantes saluation the badge and lyuerie of his sonne the hyghe waye to heauen vnder the stādarde of his crosse then oughte we not to abhorre this meanes not to refuse this lyuerie not to flye this waye but rather with good peter and Iohn to esteeme it a great dignitie to be made woorthie of the most blessed participatio therof VVe see that to weare the colours of the prince is thought a prerogatiue among courtiers in this world but to weare the robe or crowne yt selfe were to great a dignitie for anye inferiour subiect to receaue Yet Christ our lord and king is cōtent to imparte bothe of his with vs. And how then ought we I pray you to accept therof And now as I haue sayd these reasons might he sufficient to comfort and make ioyfull all those that are called to suffer afflictiō and tribulation But yet there want not some more particular cōsideratiōs besides VVherof the first and moste principall is that this matter of persecutiō cometh not by chaunces or casualtie or by any certaine generall direction from higher powers but by the speciall prouidence and peculiar disposition of God as Christ shewethe at large in S. Mathews gospell That is this heauenlie medecine or potion is made vnto vs by gods owne hand in particulare VVhiche Christe signifiethe when he sayethe Shall I not drinke the cuppe vvhich my father hathe geuen me That is seing my father hath tempered a potion for me shall I not drynke yt as whoe would saye it were too muche ingratitude Secondlie is to be noted that the verie same hand of God whiche tempered the cuppe for Christ his owne sonne hathe done the same also for vs according to Christ his sayeing You shall drynk of my cuppe That is of the same cuppe whiche my father hathe tempered for me Heerof it foloweth that with what hart and loue God tēpered this cuppe vnto his owne sonne with the same he hathe tempered it also to vs that is altogether for our good and his glorie Thirdlie is to be noted that this cuppe is tempered withe suche speciall care as Christ sayeth that what trouble or daunger soeuer it seeme to woorke yet shall not one heare of our head perishe by the same Nay further is to be noted that whiche the prophet sayeth O Lord thou shalt geue vs to drynke in teares in measure That is the cuppe of teares and tribulation shall be so tempered in measure by our heauenlie phisition as no man shall haue aboue his strengthe The dose of Aloes and other bitter ingredientes shal be qualified withe manna sufficient sweetnes of heauenlie cōsolatiō God is faithfull saieth S. Paul and vuill not suffer you to be tempted aboue your abilitie This is a singular point of comfort and ought alwayes to be in our remembrance Beside this we must consider that the appointing tempering of this cuppe being now in the handes of Christ our Sauiour by the full commission graunted hym from his father and he hauing learned by his owne sufferinges as S. Paul notifieth what it is to suffer in flesh and blood we may besure that he will not laye vpon vs more than we can beare For as yf a man had a father or brother a moste skyllfull physition and should receaue a purgation from them tempered with their owne handes he might be sure it
yf a man could touche the verie pulse of all those whoe refuse or neglect or differre this resolution he should finde the foundation therof to be the loue of this world what soeuer other excuse they pretended besides The noble men of lewrie pretended feare to be the cause whye they could not resolue to confesse Christ openlie but S. Iohn that felt their pulse vttereth the true cause to haue bene for that they loued the glorie of men more than the glorie of God Demas that forsooke S. Paul in his bandes euen a litle before his deathe pretended an other cause of his departure to Thessalonica but S. Paul sayeth it was quia diligebat hoc 〈◊〉 For that he loued this world So that this is a generall and vniuersall impediment and more in deede dispersed than owtwardlye appeareth for that it bringeth foorthe diuers other excuses therby to couer her selfe in many men This may be confirmed by that moste excellent parable of Christ recorded by threEuāgelistes of the three sortes of men which are to be damned and the three causes of their damnatiō wherof the third and last moste generall including as it were bothe the rest is the loue of this worlde For the first sorte of men are compared to a highe waye where all seed of lyfe that is sowen ether withereth presentlye or els is eaten vp by the byrdes of the ayer that is as Christ expoundeth it by the deuill in careles men that contemne what soeuer is sayd vnto thē as infidels heretikes and other suche obstinate and contemptuous people The second sorte are compared to rockye groundes in which for lacke of depe roote the seed cōtinuethe not wherby are signified light vncōstāt men that now choppe in now rūne owte now are feruēt by by keye colde againe so Ī time of tēptatio they are gone The third sorte are cōpared to a feeld where the seed groweth vp but yet there are so many thornes on the same whiche Christ expoundeth to be the cares troubles miseries deceyuable vanities of this life as the good corne is choked vp and bringeth foorthe no fruite By whiche last woordes our Sauiour signifieth that whersoeuer the doctrine of Christ groweth vp yet bringeth not foorthe due fruite that is whersoeuer it is receaued and imbraced as it is among all Christians yet bringethe not foorthe good lyfe there the cause is for that it is choked with the vanities of this world This is a parable of maruailous greate importance as may appeare bothe for that Christ after the recitall therof cryed owt withe a lowde voyce He that hathe eares to heare let him heare As also for that he expounded it hym selfe in secrete onelie to his Disciples And principallie for that before the exposition therof he vsed such a solemne preface sayeing to you it is geuen to knovve the mysteries if the kingdome of heauen but to others not for that they seyng doe not see and hearing doe not heare nor vnderstand VVherby Christ signisieth that the vnderstanding of this parable among others is of singular importance for conceauing the true mysteries of the kyngdome of heauē that many are blinde which seeme to see and many deafe ignorant that seeme to heare and knowe for that they vnderstand not well the mysteries of this parable For which cause also Christ maketh this conclusion before he beginnethe to expounde the parable Happie are your eyes that see and blessed are your eares that heare After whiche woordes he beginneth his exposition withe this admonition Vos ergo audite parabolam Doe you therfore heare and vnderstand this parable And for that this parable dothe cōtayne and touche so much in deede as may or needeth be sayed for remouinge of this greate and daungerous impedimēt of worldly loue I meane to staye my selfe onelye vppon the explication therof in this place and will declare the force and truthe of certaine woordes heere vttered by Christ of the world and worldlie pleasures and for some order and methodes sake I will drawe all to these six pointes foloweing First how in what sense all the world and commodities therof are vanities and of no value as Christ heere signifieth and cōsequentlie ought not to be an impediment to lett vs from so great a matter as the kyngdome of heauen and seruing of God is Sccondlie how they are not onelye vanities and tryfles in them selues but also Deceptions as Christ sayeth that is deceytes not performing to vs in deede those litle tryfles which they doe promis Thyrdlie how they are spinae that is princking thornes as Christ sayeth thoghe they seeme to worldly men to be most sweet and pleasant Fowerthlye how they are aerumnae that is my seryes and afflictions as also Christs woordes are Fyuethlie quomodo suffocant how they strangle or choke vs as Christ affirmeth Sixthelie how we may vse them notwithstanding without these daungers and euills and to our greate comfort gayne and preferment And touching the first I doe not see how it may be better proued that all the pleasures and goodsie shewes of this world are vanities as Christ heere sayeth than to alleage the testimonie of one whiche hathe proued them all that is of one whiche speakethe not of speculation but of his owne proofe and practise And this is kyng Salomō of whome the scripture reportethe wounderfull matters touching his peace prosperitie riches glorie in this world as that all the kynges of the earthe desired to see his face for his wisdome and renowmed felicitie that all the princes lyuing besides were not lyke hym in wealthe that he had six hundred sixtie and six talents of golde which is an infinite summe brought hym in yerelie besides all other that he had from the kynges of Arabia and other princes that siluer was as plentifull withe hym as heapes of stones and not esteemed for the greate store and abundance he had therof that his plate and Iewelles had no ende that his seat of maiestie with stooles lyons to beare it vp and other furniture was of golde passing all other kyngely seates in the world that his pretious apparell and armoure were infinite that he had all the kinges from the riuer of the philistians vnto Egypt to serue hym that he had fortie thowsand horses in his stables to ride and twelue thousand chariottes with horses and other furniture redye to them for his vse that he had two hundred speares of golde borne before hym and six hundred crownes of golde bestowed in euerie speare as also three hundred buckelers and three hundred crownes of golde bestowed in the guylding of euery buckler that he spent euerye daye in his howse a thowsand nyne hundred thirtie seuen quarters of meale and flower thirtie oxen with a hundred wethers beside all other fleshe that he had seuen hundred wiues as queenes and three hundred
many doe we see daylie as the prophet dyd in his dayes cōmended in their sinnes and blessed in their wickednes How manye palpable and intolerable flateries doe we heare bothe vsed and accepted daylie no man cryethe withe good kyng Dauid avvaye uuithe this oyle and oyntement of sinners let it not come vpon my heade Is not all this vanitie Is it not madnes as the scripture callethe it The glorious Angels in heauen seeke no honour vnto thē selues but all vnto God and thow poore worme of the earthe desyrest to be glorified the fowre and twentie elders in the Apocalips tooke of theyr crounes and cast them at the feete of the lamb thow woldest plucke fortye from the lamb to thy selfe yf thow couldest O fond creature how truelie sayethe the prophet homo vanitati similis factus est A man is made lyke vnto vanitie that is lyke vnto his owne vanitie as lyght as the verie vanities them selues whiche he foloweth And yet the wife man more expresselie In vanitate sua appenditur peccator the finner is weyghed in his vanitie that is by the vanitie whiche he foloweth is seene how light and vayne a synner is The second vanitie that belongeth to Ambition is desire of worldlie honour dignitie and promotion And this is a greate matter in the sight of a worldlye man this is a Iewell of rare price and woorthie to be bought euen with any labour trauaile or perill what soeuer The loue of this letted the great men that were Christians in Iewrie from confessing of Christ openlie The loue of this letted pilat from delyuering Iesus according as in conscience he sawe he was bounde The loue of this letted Agrippa and festus from makyng them selues Christians albeit they esteemed Paules doctrine to be true The loue of this letteth infinite menne daylie from embrasing the meanes of their saluation But alas these men doe not soe the vanitie heerof S. Paul sayth not without iust cause Nolite esse pueri sensibus be you not children in vnderstanding It is the fashion of Children to esteeme more of a paynted bable than of a riche Iewell And suche is the paynted dignitie of this worlde gotten with muche labour maintayned withe great expenses and lost withe intolerable greefe and sorow For better cōceauing wherof ponder a litle withe thy selfe gentle reader any state of dignitie that thou woldest desire and think how many haue had that before thee Remembre how they mounted vp and how they descended downe agayne and Imagine withe thy selfe whiche was greater ether the loye in getting or the sorowe in leesing it VVhere are now all these emperours these kynges these princes and prelates whiche reioysed so muche once at their owne aduancemē where are they now I saye vvho talketh or thynkethe of them are they not forgotten and cast into their graues long agoe And doe not menne boldelye vvalke euer their heades novve vvhose faces might not be looked on vvithout feare Ī this vvorld vvhat then haue their dignities done them good It is a vvounderfull thing to consider the vanitie of this vvordlie honour It is like a mans ovvne shadovve vvhich the more a man runneth after the more it flyeth and vvhen he flyethe from it it folovveth hym agayne and the onelye vvaye to cache it is to fall dovvne to the grounde vpon it So vve see that those men vvhich desired honour in this vvorld are novv forgotten and those vvhich most fledd from it cast them selues lovvest of all men by humilitie are novv moste of all honoured honoured I saye moste euen by the vvorld it selfe vvhose enemies they vvere vvhyle they lyued For vvho is honoured more novv vvhoe is more commended and remembred than S. Paul and his like vvhiche so muche despised vvorldlie honour in this lyfe according to the sayeing of the prophet thy freendes o Lorde are to too muche honored Moste vayne then is the pursuyte of this vvorldlie honour and promotion seyng it nether cōtenteth the mynde nor cōtinuethe vvithe the possessor nor is voyde of greate daungers bothe in this lyfe and in the lyfe to come according to the sayeing of scripture Moste seuere iudgement shal be vsed vpon those that are ouer other the meane man shall obtaine mercie but the greate and strong shall suffer tormentes stronglye The third vanitie that belongeth to ambition or pryde of lyfe is nobilitie of fleshe and bloode a greate pearle in the eye of the vvorld but in deede in it selfe in the sight of God a meere trifle and vanitie VVhiche holy Iob vvell vnderstoode vvhen he wrote these vvoordes I sayde vnto rottennesse thou art my father and vnto vvormes you are my mother and sisters He that will beholde the gentrye of his auncestoures Lett hym looke into their graues and see whether Iob say the truelie or no. True nobilitie was neuer begonne but by vertue and therfore as it is a testimonie of vertue to the predecessours so is it an other of vertue vnto the successours And he whiche holdethe the name therof by descent without vertue is a meere monster in respect of his auncestoures for that he breaketh the limites of the nature of nobilitie Of which sort of men God sayeth by one prophet They are made abominable euen as the thinges vvhiche they loue theyr glorie is from theyr natiuitie from the bellye and from theyr cōception It is a miserable vanitie to goe begge credit of deade men wher as we deserue none our selues to seek vp olde titles of honoure frō our auncestours we beyng vtterlye vncapeable therof by our owne base maners and behauyour Christ clearlie confounded this vanitie when being descended hym selfe of the greatest nobilitie that euer was in this world and besides that being also the sonne of God yet called he him selfe ordinarilie the sonne of manne That is the sonne of the virgin Marie for otherwyse he was no sonne of man and further than this also called hym selfe a shepeheard whiche in the world is a name of contempt He soght not vp this and that olde title of honour to furnishe his style withall as our men doe Nether when he had to make a kyng first in Israell dyd he seeke owt the auncientest bloode but tooke Saul of the basest tribe of Iewes and after him Dauid the poorest sheephearde of all his breethren And whē he came into the world he soght not owt the noblest men to make princes of the earthe that is to make Apostles but tooke of the poorest and simplest therby to confound as one of them sayeth the foolishe vanitie of this world in making so great account of the preeminēce of a litle fleshe and bloode in this lyfe The fourthe vanitie that belongeth to ambition or pryde of lyfe is vvorldlie vvisdome vvherof the Apostle sayeth The vvisdome of this vvorld is folye vuith God If it be folie then greate vanite
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
betymes in the morning to see me but you shall not fynde me It is bothe dreadefull lamentable which the prophet sayeth of suche as deferre their conuersion from tyme to tyme Conuertentur ad vesperam famem 〈◊〉 vt canes circuibunt ciuitatem They will conuert them selues to God at the euenyng and then shall they suffer hungar as dogges and shall runne about the citie The woordes that goe immediatlie before and doe immediatlie ensue after doe expresse more playnlie the greatnes of this threate For before the verse is Aitend o Lord to visit all nations take no mercie vpon all those whiche vvoorke iniquitie That is which woorke iniquitie vnto the ende And immediatlye after enseweth These men shall speake uuith their mouthe and a svvorde shall be in their lypper for vvhoe hath heard them and thou o Lord snalt skoffe at them That is these men in their last extremitie shall crye vehementlie for help and their crye shall be as sharp to pearse mens eares as a swoord is and yet notwithstaÌ„ding no man shall heare them and thou o Lord whiche onelie cannest help them shalt be so farre of from hearing or pityeing their case as thou shalt also laugh at their miserie and destruction By all whiche is signified the greate calamitie of suche as deferre their conuersion vnto the laste daye expressed by three circumstances in the former sentence alleaged For first he sayeth they vvill turne at the euenyng that is at the howre of deathe For as the euening is the ende of the daye and the begynning of night euen so is this tyme the ende of light and the begynning of all darkenes vnto the wicked In whiche sense Christ sayd I must vvorke the vvorkes of hym that sent me vvhiles the day lasteth for night vvill come on vvhen no man can vvorke more At this tyme theÌ„ that is at this euening in this twye light betwene daye and darkenes vvhen the pleasant brightnes heate of all sunne beames is past the brightnes I meane of honour of vainglorie and of worldlie pompe is consumed when the heat of coÌ„cupisceÌ„ce of carnall loue of delicate pleasures is quenshed when the beautyfull sommer daye of this lyfe is ended and the boysterous wynter night of deathe draweth on then sayeth the prophet will the wicked man turne vnto God then will he repent then will he resolue hym selfe and make his conuersion But what shall this be accepted you haue heard the prophets request to God Non miserearis Doe not take mercie on them Not for that the prophet wisheth God to be vnmercifull but for that he knewe gods iustice towardes suche men VVhose miserie in this extremitie he expresseth further by sayeing they shall suffer hungar as dogges whiche is as yf he should haue sayed euen as dogges wheÌ„ they are hungrie are ravynous and do seeke by all meanes for meate be it neuer so homelye and will refuse nothing that is offered but will deuoure all those thynges most gredilie which they contemned whiles their bellies were full so these men that wolde not heare of penance while they were in health will now admitt any thyng make straunge of nothing Now I saye when they can lyue no longer will they promyse any paynes what prayer you will what fasting you will what almes deedes you can desire what austeritie soeuer you can imagine they will promyse it I saye vpon condition they myght haue lyfe agayne vpon condition that the daye might be prolonged vnto them thoghe yf God shoulde graunt them their request as many tymes he doeth they wolde performe no one point therof but be as careles as they were before yet for the preset you shall see them as hungrie as dogges sayeth the prophet most redye to 〈◊〉 any thyng that may be deuised for their saluation And not coÌ„temed with this the same prophet addeth yet a further clause of miserie And that is that they shall circuite or runne aboute the citle euen as dogges doe when they are hungrie putting in their heades at euerie dore for 〈◊〉 â—…Worsâ—… it be with great 〈◊〉 to be beaten owt agayne This expresseth an vnspeakable distresse and calamitie of wicked men at the last daye when they shall circuite and runne about the whole citie of God bothe in heauen and earthe to seeke help and shall finde none VVhen they shall crie with sighes and groones as pearsing as a swoorde and yet shall not be heard For whether will they turne them selues in this distresse vnto their worldlie wealthe power or riches alas they are gone and the scripture sayeth riches shall not profitt in the daye of reuenge VVill they turne vnto their carnall freends But what comfort can they geue besides onelye weeping and comfortles mourning will they aske helpe of the saints in heauen to praye for theÌ„ in this instant it is good surelie so to doe but yet they can not chuse but remember what is writen The saintes shall reioyse in glorie exultation shal be in their throotes and tvvo edged svvoordes in their handes to take 〈◊〉 vpon nations and increpations vpon people to bynde kynges in fetters and noble men in manacles of yron to execute vpon them the prescript iudgement of God and this is the glorie of all his 〈◊〉 Their onelye refuge then must be vnto God who in deed is the onelie surest refuge of all but yet in this 〈◊〉 the prophet sayeth here that he shall not heare them but rather contemne and 〈◊〉 he at their miserie Not that he is contrarie to his promise of receauing a synner at what tyme soeuer he repenteth and turneth from his sinne But for that this turning at the last day is not commonlie true repentance and conuersion for the causes before rehearsed To conclude then this matter of delaye what wyse men is there in the woorlde who reading this will not feare the deferring of his coÌ„uersioÌ„ thoughe it were but for one daye who doeth know whether this shal be the last daye or no that euer God will call him in God sayeth I called and you refused to come I held owt my hand and you wolde not looke towardes me and therfore will I forsake you in your extremitie He doeth not saye how many times or how loÌ„g he dyd call and holde owt his hand God sayeth I stand at the dore and knocke But he sayeth not how often he doeth that or how many knockes he geeueth Agayne he sayde of wicked Iezabel the faigned prophetesse in the Apocalips I haue geuen her time to doe penance and she wolde not and therfore shall she perishe but he sayeth not how loÌ„g this time of repeÌ„tance endured VVe reade of wounderfull examples heerin HEROD the father had a call geuen him and that a lowde one when Iohn baptist was sent vnto him and when his harte was so farre touched as he willinglie heard him and folowed his counsaile in many thinges as one euangelist noteth but
yet because he deferred the matter and tooke not time when yt was offered he was cast of agayne his last doeings made worse than his former HEROD tetrarche the sonne had a call also when he felt that desire to see Christ and some miracle done by hym but for that he answered not vnto the call it did him no good but rather much hurt VVhat a great knocke had PYLATE geuen hym at his hart yf he had beene so fortunate as to haue opened the dore presentlie when he was made to vnderstand the innocencie of Christ as appeareth by washing his handes in testimonie therof and his wyfe also sent hym an admonition abowt the same No lesse knocke had kynge AGRIPPA at his dorâ—… when he cryed ovvt vpoÌ„ the hearing of S. Paul O Paul thovv persuadest me a litle to be a Christian. But because he deferred the matter this motion passed avvay agayne Twyse happie had PHARAO beene yf he had resolued hym selfe presentlie vpon that motion that he felt when he cryed to Moyses I haue sinned and God is iust But by delay he became worse thaÌ„ euer he was before S. Luke reporteth how FELIX the gouernour of Iewrie for the Romanes coÌ„ferred 〈◊〉 ofteÌ„times with S. Paul that was his prisonner and heard of hym the faithe in Christ wherwithe he was greatlie moued especiallie at one tyme when Paul disputed of gods iustice and the daye of iudgement whereat FELIX trembled But yet he deferred this resolution willing Paul to departe and to come agayne an other tyme so the matter by delation came to no effect How many men doe perishe daylie some cutt of by death some left by god geueÌ„ ouer to a reprobate sense which might haue saued them selues if they had not deferred theyr conuersion from daye to daye but had made their resolution presentlye vvhen they felte God to call vvithin theire hartes God is most bountifull to knocke and call but yet he byndeth him selfe to no time or space but coÌ„meth and goeth at his pleasure and they vvhiche take not their tymes vvhen they are offered are excuseles before his iustice and doe not knovv vvhether euer it shal be offered them agayne or no for that this thing is onelie in the vvill and knovvlege of God alone vvhoe taketh mercie vvhere it pleaseth him best and is bound to none And vvhen the prefixed time of calling is once past vvo be vnto that partie For a thovvsand vvorldes vvill not purchase it agayne Christ shovveth vvonderfullie the importance of this matter vvhen entering into Ierusalem vpon palme sondaye a-middest all his mirthe glorie of receyuinge he coulde not chuse but vveepe vpon that citie considering as moste men thinke that this vvas the last day of mercie and vocation that euer should be vsed to the same and therfore he sayed vvith teares O Ierusalem if thovv knevvest also those thinges vvhiche appertaine to thy peace euen in this thy day but novv these thinges are hydden from thee As yf he had sayed yf thovv knevvest Ierusalem as vvell as I doe vvhat mercie is offered thee euen this daye vvhiche is the last day that euer suche offer shal be made thovv vvoldest not doe as thovv doest but vvoldest presentlie accept therof but novv this secret iudgement of my father is hidden from thee and therfore thovv makest litle account therof vntill thy destruction shall come suddenlie vpon thee As sone after it did By this novv may be considered the great reason of the vvise mans exhortation Forslovv not to turne to God nor doe not deferre it from day to daye for his vvrathe uvill come vpon the at the suddain and in time of reuenge it vvill destroy thee It may be seene also vpon vvhat great cause S. Paul exhorted the Hebrevves so vehementlie Dum cognominatur hodie To accept of grace euen vvhiles that verie daye endured and not to lett passe the occasion offered VVhiche euery man applyeing to hym selfe should folovv in obeing the motions of gods spirite vvithin hym and acceptinge of gods vocation vvithout delaye consideringe vvhat a greeuous sinne it is to resist the holye ghost Euerie man ought I saye vvhen he feeleth a good motion in his hart to thincke vvith him selfe novv God knocketh at my doore yf I open presentlie he vvill enter and dvvell vvithin me But yf I deferre it vntill to morovv I knovv not vvhether he vvil knocke agayne or no. Euerie man ought to remeÌ„ber still that sayeing of the prophet touching gods spirite Hodie si vocem eius 〈◊〉 nolite obdurare corda vestra yf you chaunce to heare his voyce calling you to daye doe not harden your hartes but presentlie yeelde vnto hym Alas deare brother what hope of gayne hast thou by this perilous dilatioÌ„ which thou makest thy accounte is increased therby as I haue shewed thy debt of satisfaction is made more greuous thy enemie more stroÌ„g thy selfe more feeble thy difficulties of conuersion multiplied what hast thou then to withholde thee one daye from resolution the gayning perhappes of a litle time in vanitie But I haue proued to thee before how this tyme is not gayned but lost beyng spent without merit whiche is in deede the onelie true gayne of tyme. Yf it seeme pleasant to thee for the present yet remeÌ„ber what the prophet saieth 〈◊〉 est dies perditionis adesse festinant tempora The daye of perdition is at hand and the tymes of destruction make haste to come on VVhiche daye beyng once come I maruaile vvhat hope thou vvilt conceiue Doest thou thinke perchaunce to crie 〈◊〉 it shal be vvell truelie yf thou cannest doe it but yet thou knovvest that Pharao dyd so and gat nothing by it Doest thou intend to make a good testament and to be liberall in almes deedes at that time this no doubt is verie coÌ„mendable but yet thou must remember also that the virgines vvhich filled their lampes at the verie instant vvere shutt ovvt and vtterlie reiected by Christ. Doest thou think to vveepe and mourne and to moue thy iudge vvith teares at that instant first this is not in thy handes to doe at thy pleasure and yet thou must consider also that Esau found no place of penance thoghe he sought it vvith teares as S. Paul vvell notethe Doest thou meane to haue many good purposes to make great promises and vovves in that distresse call to minde the case of Antiochus in his extremities vvhat promises of good deedes vvhat voues of vertuous lyfe made he to God vpon condition he might escape yet preuayled he nothing therby All this is spoken not to put them in despayre vvhiche are novv in those last calamities but to disswade others from falling in to the same assuring thee gentle reader that the P phet sayd not without a cause seeke vnto God vvhile he may be fovvnd call vpoÌ„ hym vuhile
spirite religion or deuotion in their 〈◊〉 onelie they will haue men eate drinke be merie with them tell newes of the courte and affayres abrode sing daunce laugh and playe at cardes and so passe ouer this lyfe in lesse cōsideration of God than the very heathens did And hath not the scripture reason then in sayeing that these men in their hartes and woorkes are Atheistes yes 〈◊〉 And yt may be proued by many rules of Christ. As for example this is one rule sett downe by hym selfe By their fruites yee shall knovv thē For suche as the tree ys within suche is the fruit whiche that tree sendethe foorthe Agayne the mouthe speakethe from the abundance of the harte and consequentlie seeing their talke is nothing but of worldlie vanities yt is a signe there is nothing in their harte but that And then yt foloweth also by a third rule vvhere the treasure is there is the harte and so seeing their hartes are onelie sett vppon the world the world is their onelie treasure and not God And consequentelie they preferre that before God as in deed Atheistes This impedimente reacheth farre and wyde at this daye and infinite are the men which are intangled therwith and the causes therof are two especiallie The first is heresye which by mouing many questions and dowts wearyeth out a mans witt in the ende brinheth hym to care for no parte but rather to contemne all The second is inordinate loue of the world which bringeth mē to hate god and to conceyue enemytie against hym as the Apostle sayeth and therfore no maruayle thoghe in deed they nether beleeue nor delite in hym And of all other men these are the hardest to be reclaymed and brought to any resolution of amendement for that they are insensible and beside that doe also flye all meanes whereby they may be cured For as there were small hope to be cōceyued of that patient which being greuouslie sicke should nether feele his disease nor beleeue that he were distempered nor abide to heare of phisick or phisitiō nor accept of anie coūsail that should be offered nor admitt any talke or cōsultation about his curing so theese men are in more daungerous estate thā anie other for that they know not their owne daunger but persuading them selues to be more wyse thā their neigbours doe remoue from their cogitations all things wherby theyr healthe might be procured The onelie waye to doe theese men good if there be any waye at all is to make them know that they are sicke and in great daunger whiche in our case may be done best as it seemeth to me by geuing them to vnderstād how farre they are of from any one peece of true Christianitie and consequentlie from all hope of saluation that may be had therby God requireth at our handes that we should loue hym and serue hym vvith all our harte vvith all our soule and vvith all our streengthe These are the prescript woo des of god sett downe bothe in the olde and new law And how farre I praye the are these men of from this whiche employe not the halfe of theyr harte nor the halfe of theyr soule nor the haife of theyr strengthe in gods seruice nay not the least part therof God requireth at our handes that we should make his lawes and preceptes our studie and cogitatiōs that we should thinke of thē cōtinuallie meditate vpon them bothe day and night at home and abrode early late when we go to bedde and when we rise in the morning this is his commaundement there is no dispensation therin But how farre are these mē from this whiche bestowe not the third parte of theyr thoughtes vppon this matter no not the hundreth parte nor scarse once in a yeare do talke therof can these men saye they are Christians or that they beleeue in god Christ making the estimate of things in this lyfe pronounced this sentence Vnum est necessarium one onelie thing is necessarie or of necessitie in this world meaning the diligent and carefull seruice of God These mē finde many things necessarie beside this one thing and this nothing necessarie at all How farre doe they differ then in iudgemente from Christ Christes Apostle sayeth that a Christian must nether loue the vvorld nor any thing in the vvorld These men loue nothinge els but that whiche is of the world he sayeth That vvho soeuer is a freend to the vvorld is an enemie to Christ These men are enemies to who soeuer is not a freer de to the worlde How then can these men holde of Christ Christ sayeth vve should praye still These men praye neuer Christs Apostie saieth that couetousnes 〈◊〉 or scurrilitie should not be so muche as once named amonge Christians these men haue no other talke but suche Finallie the whole course and canon of scripture runneth that Christians should be attenti vigilantes soliciti instantes feruentes persouerantes sine intermissione That is attent vigilant carefull instant feruent and perseuerant without intermission in the seruice of God but these men haue no one of these pointes nor any one degree of any one of these pointes but I euerie one the cleane cōtrarie For they are nether attent to those things whiche appertaine vnto God nor vigilant nor solicitouse nor carefull and much lesse instant and feruent and least of all perseuerant without intermissiō for that they neuer beginne But on the contrarie side they are careles negligent lumpishe remisse key colde peruerse contemning and despising yea loothing and abhorringe all matters that appertaine to the mortifieing of them selues and true seruice of God VVhat parte haue these men then in the lott and portion of Christiās beside onelie the bare name whiche profiteth nothing And this is sufficient te shew how great and dangerous an impediment this careles senseles and supine negligence is to the resolution wherof we entreate For yf Christ require to the perfection of this resolution that who soeuer once espyeth owt the treasure hidden in the fyeld that is the kyngdome of heauen and the right waye to gayne it he should presently goe and sell all that he hathe and bye that fyeld that is he should preferre the pursute of this kyngdome of heauen before all the cōmodities of this lyfe what soeuer and rather venture them all than to omitt this treasure yf Christ I saye require this as he doeth when will those men euer be brought to this point which will not geue the least parte of their goodes to purchase that fyeld nor goe foorth of dore to treate the byeinge therof nor will so muche as think or talke of the same nor allow of him whiche shall offer the meanes and wayes to compasse it VVherfore who soeuer findeth hym selfe in this disease I wolde counsaile him to reade some chapiters of the first parte of this booke