mentioneth in the Acts of the Apostles who spent their liues in the building of Christes Church 8 After Christs death the cruell tyrant Nero the Emperor did persecute the Church most cruelly after whose time the Church was in some quiet but not long For Domitian the Emperour did persecute Christes Church to destroy his true religion most hainously Nerua his successor was friendly to the Christians Traian after him a cruell persecuter and enemie And then Hadrian after whose time the Church had rest for a while For shortly after the Christians that were in Asia and also in the West partes were cruelly disquieted Shortly after this time did England receiue the Christian Faith and was the first Countrey of all the world that receiued the Faith of Christ by publicke authoritie Lucius being the first Christian King But the puritie of Christes truth did not long here continue not much aboue one hundreth yeares 9 Seuerus the Emperour wrought all the meanes that might be to destroy Christes Church and to subuert the true Religion with most sharpe persecution after whose time there was some quiet But shortly after the cruell tyrant Maximinus did sore molest the faithfull and likewise after him Decius Gallus Hostilianus Lucius Valerianus Galienus granted the Christians peace Aurelianus did persecute them And Dioclesianus more like an infernall Serpent then an earthly man did as it were deuoure the Church most cruelly In this time was the greatest persecution that hath béen before the tormentors were much more weary in shedding the Christian blood and cruelly tormenting the faithfull thē the holy Martyrs were in suffering the paines There were in this persecution within thirty daies aboue seuentéene thousand Christians killed most spitefully Eusebius Eccle. Hist lib. 8. cap. 9. 10 But Constantine the good Emperour became a Christian set the Church in peace and was the first Emperour that did by publike authoritie put downe Gentilitie and truely maintained Christianitie But that lasted not long For within short time after Iulianus the Apostata béeing Emperour went about to vndoe all that Constantine had done vsed wonderfull pollicies to destroy the Christian Religion and did afflict the faithfull very gréeuously After this time the Church was gréeuously molested by the Arrians after with Humes Vandales Gothes and so continued many yeares till all good learning began wonderfully to bée decayed And at the length albeit the Church séemed to be at rest yet hath it béene euen vnto this day miserably afflicted and wonderfully defaced by two Vicars of the Diuell put in commission at one time about eight hundred years since The one Mahomet for the Eest the other Antichrist of Rome for the West The one forraine the other a more néere and domestical enemie to Christians For during these foure hundred yeares Rome hath béene Topheth and the valley of Hynnom and the very Altar whereon hath béen sacrificed the body of Gods children Whose tyranny and outrage is such that the Kings and Potentates of the world haue béene and are greatly damnified and iniured by her as appeareth by many notable pageantes which shée hath played afore our time among which this one shal serue for many 11 Pope Innocent being displeased with George Pogiebracius king of Bohemia for fauouring of Iohn Hus and his religion that is to say for playing the part of a godly Prince did excommunicate and depose him appointed his kingdome to Mathias But Fredericke the Emperour would not thereto consent and especially after the death of the aforesaid George when the Emperour and the Bohemians leauing out Mathias did nominate Vladislaus sonne of Casimirus King of Polonie to bée king of Boheme for the which great warre and trouble kindled betwéene him and Fredericke the Emperour wherein the Emperour had béene vtterly ouerthrown had not Albertus Duke of Saxonie rescued the Emperour and expressed the vehemencie of Mathias This fire of dissention being kindled by the terrible thunderbolt of the Popes Excommunication did yet a greater mischiefe For it hindered the sayd Mathias in his expeditiō against the Turkes wherein he should haue been set forward and aided by Christian Princes and Byshops The like curse and excommunication hath béen denounced by the Antichristian Byshop Pius Quintus for the like cause as wée all know against Q. Elizabeth but the same hath béen altogither turned to her her peoples good by him that can and will blesse where Baalam curseth What should I need to set before you the bloody broiles of France and of the Low-countries thereto adioyning wrought and brought to passe by this domestical enemy vnder the colour and name of a holy league therby to maintaine Idolatry and superstition and to roote out the religion and seruice of almighty God It is too too manifest they haue felt it all the world cannot but condemne it But what better can be expected Can any good come from Rome No verily For as Babylon is full of Ostriches as Africa yearely bréedeth some monster and as Sodome and Gomer sendeth forth yearely noysome stinches So the Church of Rome is the nource and fountaine which sendeth forth error treason rebellion and vtter desolation if it were possible of all christian kingdomes 12 Now weigh and consider with your selues this same briefe rehearsal of the seate of Gods church how the church of the Israelites was afflicted in the time of the kinges then carried into a strange country captiues after their returne and redeifiyng of the temple what great perils and troubles it sustained till after the dayes of the Machabees next consider the historie of Christ and the Acts of the Apostles After this the ten not able persecutions which the Church suffered vnder most cruell tyrants from the eight yeare of Nero by the space of thrée hundred and twenty yeers vnto the time of Constantine and from his time thrée hundred yeares after by the Arrians and barbarous Hunnes Vandals and Gothes by whose meanes good learning was decaied ignorance brought in and then marke with aduisement how that from that time hitherto Mahomet hath vsurped and afflicted the East Church and the Pope the West for he began to exercise his proud power ouer the Church about the same time that Mahomet brought in his religion Consider I say with aduisement in all these times how little while Gods Religion was maintained in the church what perillous changes were in the kingdome what excéeding cruelty was alwaies vsed against the people of God as though they had bin heretiques his word condemned as heresy and the cause of all euils and you shall easily perceiue that neither Gugall Silo nor Mispah can assure the Lords tabernacle any rest and that Religion kéepeth not her place and standing any long time 13 The vse and profite which is to bée made héereof vnto our selues is this that forsomuch as God hath giuen vnto vs his word and the ministerie thereof in such wise that we haue amongest vs blessed be his name therefore his true religion
take away that time which passeth away when we fléep for sléeping we liue not the life of beasts when they wake much lesse of men and that time will rather séeme a liuing death then a liuely life If I say we deduct all the time of childhood and sléep that which remaineth wil scarcely amount to fortie yéeres And of these fortie yéeres we haue not one moment of time in such wise in our power that we can assuredly say that we shall not die therein For whether we eate drinke or sléepe whether we be in labor or in rest we are alwaies in perils Wherefore not without cause our Sauior crieth so often in the Gospel Watch Mar. 13. because ye knowe not the day nor the houre The which is as much as if he had more plainly said Because ye know not that hour watch euery houre and because ye knowe not that day watch euery day because yée know not the moneth and the yeare watch therefore euery moneth and yeare 16 And to make this matter more plain by a similitude If thou shouldst be requested to a feast and being set at the table seest before thée many and sundrie sortes of meate a friende of thine secretly admonisheth thée that among so many daintie dishes there is one poysoned what in this case wouldst thou doe which of them darest thou touch or tast of wouldst not thou suspect them all I think though thou were extreamely hungry thou wouldest refraine from all for feare of that one where the poyson is It is made manifest vnto thée already that in one of thy forty yeares thy death lieth hiddē from thée and thou art vtterly ignorant which that yeare shal be how then can it be but that thou must suspect them all and feare them all O that we vnderstoode the shortnesse of our life how great profit and commoditie should wée then receiue by the meditation thereof 17 The Peacock a glorious fowle when hée beheld that comely fan and circle which hée maketh of the beautifull feathers of his taile hée reioyceth he ietteth and beholdeth euery part thereof but when he looketh on his féet which he perceiueth to be black and foule he by and by with great misliking vaileth his toppe gallant and séemeth to sorrow In like manner a great many know by experience that when they sée themselues to abound in riches and honors they glory and are déepelie conceited of themselues they praise their fortune and admire themselues they make plots and appoint much for them selues to performe in many yeares to come this yeare say they we wil beare this office and the next yeare that afterward wée shall haue the rule of such a Prouince then we wil builde a pallace in such a Citie whereunto we wil adioyn such gardens of pleasure and such vineyardes and thus they make a very large reckoning afore-hand who if they did but once beholde their féete if they did but thinke vpon the shortnes of their life so transitorie and inconstant how soone would they let fall their proud feathers forsake their arrogancie and change their purposes their mindes their liues and their manners 18 And this breuitie and inconstancie of life is appointed vs before wee be borne For man is scarce conceiued when as he is condemned to death and when he commeth out of the wombe he cōmeth out of a prison not to be frée but to vndergoe the crosse And we all doe tende and hasten as it were to death some at one miles ende some at two and some at thrée and other some when they haue gone further And thus it commeth to passe that some are taken out of this life sooner and some tarry longer Since then the case standeth thus who can sufficiently wonder at our madnesse for we are going as it were to the gibbet and we dance we laugh and reioyce in the way as if we were secure from all maner of euils But we are in this error because we know not the shortnesse of our life 19 Here then we sée two wonderfull and monstrous things one is that man being scarcely borne dieth when as notwithstanstanding he hath a forme shewe of immortalitie other thinges how long they retaine their forme so long they remaine A house falleth not all the time that his forme and fashion lasteth The bruite beast dieth not except first he forgo his life which is his forme But man hath a forme which neuer is dissolued namely a mind endued with reason and yet he liueth a very short time 20 But yet there is another thing to be séene farre more monstrous in this creature that whereas hée is indued with reason and counsell and knoweth that his life is like vnto a shadowe to a dreame to a tale that is tolde to a watch in the night to smoake to chaffe which the winde scattereth to a water bubble and such like fading things and that the life to come shall neuer haue end and yet neuerthelesse setteth his whole mind most carefullie vpon this present life which is to day and to morrowe is not but of the life which is euerlasting he doeth not so much as thinke If this be not a monster I know not what may be called monstrous 21 Thus hauing séene the shortnesse and mutabilitie of mans life let vs now also sée the miserie thereof Man saith holy Iob being borne of a woman is of short continuance and full of miseries Euery word hath a great emphasis Hee is full of miserie euen from the sole of the foote to the crowne of the head not onely the bodie but the mind also so long as it is captiued in the prison of the bodie Thus no place is left emptie and free from miseries 22 Mans miseries are many and great there is no member no sence no one facultie in man so long as he is here vpō earth which suffereth not his hell Nay all the elementes all liuing creatures al the diuels yea the angels God himselfe also bende themselues against man for sinne To beginne with the sence of séeing with how many kind of feauers impostumes vlcers sores and other diseases is it afflicted The volumes of Physitions are full of diseases and remedies for the same and yet for all this there are daily new diseases and new remdeies found out for them among the remedies themselues it were to be wished that there were one to be found that were not more vehement to vexe the sick then the disease it selfe Long fasting and extreame hunger is a bitter medicin the cutting of veines the incision of wounds sores the cutting off of members the searing of flesh and sinewes the pulling out of téeth are remedies for griefes diseases but yet such that many had rather choose to die then to vse these and such like remedies Furthermore immoderate heate excéeding cold one while too much drougth another while excesse of moisture doeth offende and hurt the very sence of féeling 23 The sence of
it selfe hath saide not in iest but in earnest Of euery idle word which men haue spoken they shall giue an account in the day of iudgement 31 O how many which now sinne with great delight yea euen with gréedines as if we serued a God of wood or of stone which seeth nothing or can do nothing wil be then astonished ashamed and silent Then shal the daies of thy mirth be ended thou shalt be ouerwhelmed with euerlasting darknes and in stead of thy pleasures thou shalt haue euerlasting torments When Ieremy had imbraced all the calamities and sinnes of the Iewes at the last he imputed al to this She remembred not her end Lam. 1.9 So if I may iudge why natural men care for nothing but their pompe why great men care for nothing but their honour and dignity why couetous persons care for nothing but their golden gaine why voluptuous Epicures care for nothing but their pleasure why the pastor careth not for his flocke nor the people for their pastor I may say with Ieremy they remembred not their end When Salomon had spoken of al the vanities of men at last he opposeth this memorandome as a counterpoyse against them al Remember that for all these things thou shalt come to iudgement as if he should haue said men would neuer speake as they speake think as they thinke nor doe as they doe if they were perswaded that these thoughts words and déedes should come to iudgemēt What if we had dyed in the daies if our ignorance like Iudas that hanged himself before he could sée the passion resurection or ascension of Christ Iesus we should haue numbred our dayes and our sins too but alas how many dayes haue we spent and yet neuer thought why any day was giuen vs but as the old yeare went and a new come so we thought that a new would follow that and so wee thinke that an other will followe this and God knoweth how soone we shal be deceiued for so they thought too that are now in their graues O deare brethren this is not to number our dayes but to prouoke God to shorten our dayes I that writ this thou that readest this all you that heare this which of vs haue not liued twenty yeares yea and some thirty or forty and happily some many more and yet we haue neuer applyed our hearts aright vnto wisdome O if wee had learned but euery yeare one vertue since we were borne we might by this time haue bin like saints among men whereas if God at this present time should cal vs to iudgement it would appeare that we had applyed our heartes our mindes our hands and féet or tongues yea our whole bodies to riches pleasures to lying and deceiuing to swearing and forswearing yea and to all kinde of sin and wickednesse but to true vertue and wisdome we haue not applyed our heartes God of his mery giue vs grace to sée our former sins truly to repent vs of them and to amend our liues hereafter that we may liue with him for euer Surely if man could perswade himselfe that this were his last day as it may be if God so please he would not defer his repentance vntil to morrow If he could thinke that this is his last meat that euer he shal eate he would not surfet if he could beléeue that the words which he doth speake to day should be the last words that euer hee should speake he would not offend with his tongue in lying swearing and blaspheming if he could be perswaded that this were the last lesson the last admonition or the last sermon that euer God would affoord him to cal him to repentance hee would reade it or heare it with more diligence then euer he hath done before O I beséech you remember your selues while it is to day lest you repent your selues when it is too late of all we that be here which of vs can assure our selues of life til to morrow or what if we should liue thrée foure or fiue yeares or what if twenty yeares who would not liue like a christian twenty yeares to liue in heauen with Christ eternally we can be content to serue seauen yeares prentise with great labour and toyle to be instructed in some trade that we may liue the more easily the rest of our dayes and we must labour notwithstanding afterwards and can we not be content to labour in the things of God a little while that wée may rest from our labours euer after Christ said to his disciples when he found them sléeping could yée not watch one houre so I say vnto you and to my selfe can we not pray can we not fast can wee not suffer a little while he which is tyred can trauaile a little further one steppe more to saue his life and therefore God would not haue men knowe when they shall dye because they should make ready at all times hauing no more certainty of one houre then an other 32 Séeing therefore the case standeth thus let vs looke to our selues and let vs take counsel of him which would be an Aduocate before he be a Iudge For no man knoweth so wel what is necessary for vs against that day as he that shal be the Iudge of our cause Hee therefore cryeth thus vnto vs. Iohn 12. Mar. 13. Luke 12. Walke while yee haue the light least the darkenesse come vpon you Take heede watch and pray for ye knowe not when the time is Be ye like men waiting the comming of their Lorde c. 33 They that thus watch and waite are sure to make a most ioyful departure frō this life and to be receiued into the Lordes ioy of the which happy dissolution the scriptures thus record I am now ready to bee offered and the time of my departure or dissoluing is at hand I haue fought a good fight and haue finished my course I haue kept the faith Hencefoorth there is laide vp for mee the Crowne of righteousnesse c. 2. Tim. 4.6 As the Hart brayeth for the Riuers of water so panteth my soule after thee O God My soule thirsteth for God euen for the liuing God when shal I come and appeare before the presence of God Psalme 41.1 The righteous shall liue for euer their reward also is with the Lord and the most high hath care of them Therefore shall they receiue a glorious kingdome and a beautifull crowne of the Lords hand For with his right hand shall he couer them and with his arme shall he defend them Wisdome Chap. 5.15 Bring my soule out of prison that I may praise thy name Psal 142.7 I desire to be losed and to bee with Christ which is best of all Philip 1.23 Reade also the fifth Chapter of the second Epistle to the Corinthians the first and second verses And let these things be oftentimes thy meditation and standing that so despising the things of this transitory life and pacing thy steppes in the path-way to felicitie
make the eares of them that heare it to tingle O sentence intollerable which depriueth sinners of all good things and bringeth them to all woe The Lord sometime accursed the Fig-trée and immediately not onely the leaues but also the body and rootes were wholy withered Euen so that feareful curse of the last day shal be no lesse effectual For on whomsoeuer it falleth it shal so scortch them and shal so make them destitute of Gods grace that they shal neuer more be able to doe to speake to thinke or to hope for any good thing 31 Then therefore the wicked being stricken with this thundering sentence will lift vp their mouthes towards heauen wil spue foorth their shamefull blasphemies against God the Iudge they will curse this day and the houre wherein they were borne and their Parents which begat them and the wombs which bare them the aier which gaue them breath and the Earth which hath borne them but they shal not be suffered any long time to speake these things against the Iudge 32 For suddenly the Spirite of the Lord shal ouerwhelm them and shal with great violence caste them downe headlong into the déepe Apoc. 18. as in Saint Iohns Reuelation appeareth in these wordes Then a mightie angell tooke vp a stone like a great Milstone and cast it into the Sea saying With such violence shall the Citie of Babilon bee cast Apoc. 20. and be found no more And againe Whosoeuer was not found written in the booke of life was cast into the Lake of fire And this déepe shal be shut vp with gates of brasse and with yron barres which cannot bee broken with any force nor cut in sunder by any arte and there they shal drinke of the cup of the Lords wrath and the smoke of their torments shal ascend worlde wtout end they shal not rest day nor night 33 On the contrarie part the iust being in the fruition of ful blessednesse and of euerlasting glorie shall haue in their mouthes the prayses of the Lorde and giuing of thankes and shal with singing and with mirth extol the name of their Lorde and God with whom they shal reigne without ende 34 But although wée heare of those things often yet neuerthelesse wée are not awaked from the sléepe of sinne before wee be ouerwhelmed with the night of death and of darkenes Why doe we which haue this time now looke for another time which peraduenture wée shal neuer haue Now is the accepted time now is the day of saluation There is nothing more profitable for a man then to knowe his time and therefore in our worldly businesse wée obserue times and seasons as a conuenient time to eare a fitte time to sowe to plant and such like Yea the brute beast by the instinct of nature can make choyce of his time for benefite The Swallowe when winter approacheth prepareth himselfe to take his flight into a warmer Countrey The Bée and the Ant in the time of summer prepare their foode against winter And the Prophet Ieremie saith that the Storke knoweth his appointed time If brute beastes deuoide of reason haue this foresight to make choise of time for their good and if man him selfe in a worldly regarde can make choyse of a fitte and due time to gette earthly and transitorie things how much more prouident ought hee to bee for heauenly things that to attaine these hée lose not his fittest time to attaine saluation 35 The olde worlde that liued in the dayes of Noah knewe not their time that was the cause they then perished with the flood The Cities of Sodome and Gomer knew not their time that brought fire and brimstone from heauen vpon their heads to their destruction The foolish Virgins knewe not their time therefore when their Lorde came they being altogether vnready were shut out of the Lords ioy Let vs then knowe the season how it is time now that wee should awake out of sleepe Rom. 13.36 1. Thes 5. Let vs watch and be sober for they that sleepe sleepe in the night and they that are drunken are drunken in the night But let vs which are of the day be sober least the darkenesse come vpon vs wherein we can neither walke nor worke Let vs alwayes haue before our eyes that day and time wherein we shall appeare before God and his Angels and before the whole worlde to answere our cause and either to receiue a Crown of glory or else perpetual shame and confusion Let vs know that we haue here a very short time limitted vnto vs. wherein wée must so endeuour our selues that for short and transitory things we lose not that which is eternall If wee haue this consideration of that great day of the Lorde wée shal not only be the more secure in death but also be the better prepared to méet with our Lord and Sauiour when he shal come to iudgement CHAP. IIII. Concerning Hell and the torments thereof THere is nothing that the Diuell laboureth more then to perswade men that there is no hel that so the more easily hée may leade them thether as it were blindfolde by the way of sinnes while they haue no feare of any punishment euen as shéeues are wont to bee ledde with a vaile before their faces when they are going to the gallowes as Ezechias was serued whose eyes Nabuchadnezer commanded to be put out whē he was caried away captiue into Babilō 2 But it may bée shewed by many reasons and authorities that there is a hel For as a Princely magnificence requireth that a King haue a beautiful Pallace for to entertaine the best sort of men and a prison for the worst Euen so the king of kings and Lord of all glorie and principalities hath a Pallace wherein there are many mansions as our Sauiour Christ in the Gospel testifieth which is the kingdom of heauen and he hath also a darke prison or dungeon which is hel 3 The lawe of nations requireth that malefactors for their offences be driuen into exile for euer euen so God doth banish from his presence Luke 16. the impenitent sinners into hel For so it is said of Diues that he dyed was carried into hel Esay 5 And the prophet saith Hel hath inlarged it self hath opened his mouth with out measure and their glorie and their multitude and their pompe and he that reioyceth among them shall discend into it Also S. Iohn saith that the feareful and vnbeleeuing and murderers Apoc. 21. the whormongers sorcerers and Idolaters and all lyers shall haue their part in the Lake which burneth with fire and brimstone which is the second death And Christ Iesus saith Feare him which hath power to cast body and soule into hell 4 But forsomuch as God hath not made Death nor the kingdom of Hell vpon earth Wisd 1. We must vnderstand that the principal procurer of this Hell is Sathan the Prince of darkenesse who béeing in
his first Creation a bright shining Lucifer beautified as a precious stone and more excellent than al the Angels of Heauen in resplendant brightnesse through his pride against God lost his light glory and beautie and as he was worthy became a foule féend deiected from heauen into this Elementall world lower than al the Spheares into the Fire Ayre Earth and Water 5 I saw saith S. Iohn a starre fall from Heauen to the earth Apoc. 1. and to him was giuen the key of the bottomlesse pit Further he saith There was a battel in heauen Michael and his Angels fought against the Dragon Chap. 12. the Dragon fought and his angels But they preuailed not neither was their place found any more in Heauen And the great dragon that olde Serpent called the Deuill and Sathan was cast out which deceiueth all the world He was cast euen into the earth and his Angels were cast out with him And being thus deiected hée now neuer ceaseth compassing the whole earth Iob. 1. but in his circuite séeketh like a roaring Lyon whom hee may deuoure 1. Pet. 5. Luk. 22. Apoc. 12. For the which cause S. Iohn pronounceth this woo saying Wo to the inhabitants of the earth and of the Sea for the diuel is come down vnto you which hath great wrath knowing that he hath but a short time 6 For albeit the world séemeth to be the parent the bringer foorth and nourisher of bodies yet is it the prison of Spirits the exiling of soules and a place of all wretchednesse and paines For as the worlde is a place of sinne and transgression a Station of Pilgrimage and of woe a habitation of wailing of teares of trauaile of wearines of fearefulnesse and of shame of mouing of changing of passing and of corruption of insolence and of perturbation of violence and opprssion of deceit and of guile and finally the laystall of all wickednesse and abhomination so also by GODS Iustice it is appointed the place and pitte of punishment and euerlasting torment wherin the euill Angels that rebelled with Lucifer and the damned spirites of wicked men departed this life haue endlesse paine without rest 7 And albeit the Apostle calleth Sathan a Prince that ruleth in the Ayre Ephe. 2. yet is that Rule so slane-like and his power so weakened by the Almightie that when the Lorde intending to punish the sonnes of Adam and to strike the earth with tempestes of lightning and thunder Hée thereby also beateth Sathan and the whole rable of his hellish féendes that in their fury and rage therewith they terrifie men by ougly shapes and aparitions and by GODS permission to murther man and beast sometimes do ouer-throwe buildings Iob. 1. and doe fire and consumne houses leauing a most noysome and horrible stinke behinde them of the hellish place from whence they come For it is not the diuell but the glorious God that maketh the thunder and as testifieth Syrach Psal 29. Eccle. 43. It is the sound of the Lords thunder that beateth the earth 8 Thus by Gods iust iudgement hée raungeth like a runagate in the sphere of his Hell vntill the day of doome for which season he is let loose and yet with such prohibition and restraint that in his mallice hée can procéed no further than shal séeme fit to the mightie Iehouah his Creator and then hée shall receiue that punishment whereof S. Iude speaketh in these words The Angels which kept not their first estate 2. Pet. 3. Apoc. 21. but left thier owne habitation hee hath reserued in euerlasting chaines vnder darknesse vnto the Iudgment of the great day at which time there shall be a new heauen and a newe earth wherein shall dwell nothing but righteousnes when the are refined with the fire of Gods iustice and then al the creatures of those new heauens and new earth shall be made perfit for which perfection and restauration euery creature waiteth being now subiect to vanitie Rom. 8. for the which they groane that they may be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God For albeit the fashion and forme of this world goeth away as saith the Apostle yet they subtance shall reamine 1. Cor. 7. whether of the heauens themselues or of the Elements or of men al which shall abide for euer 9 At this time of restauration when al things shall become new and when the dead are raised vp againe to life in their corporall bodyes then shal be prepared an out-set habitation which shal be a Chaos ful of confusion deuoyd of the first most excellent thing that God made Light and in steed thereof replenished with darknesse a thousand times worse theÌ„ the palpable darknes of Aegypts plague Exod. 10. wherein the burning and intollerable tormenting fire giueth no light where the freezing colde which causeth gnashing of téeth Iob. 10. mittigateth nothing at al the burning heate 10 The holy Scripture to inable the weake capacitie of man to comprehend and vnderstand the excéeding horror and most feareful torment of this place calles it a Bottomles pit â—ophet á Dùnge on déepe large Apoc. 1. Esai 30. Apoc. 21 the burning whereof is fyer brimstone the lake of the second death which burneth with fyer and brimstone And in regard of the weeping howling roaring secréetching in that place it is compared to the valley of Hynnom neere Hierusalem where the idolatrous people at the sacrificing of their children so the Idole Moloch Iere. 32. made a confused noyse of crying howling together with singing and sounding of Instrumments that the pitifull screetching of the children tormented in that diuellesh sacrifice might not be heard And for this cause Christ calleth Hell Gehennon which the Prophet Dauid calleth the neithermost Hell 11 And albeit to men that measure all things by Philosophy and humane reason it may seeme absurde that Fyer should aflict the soules of the reprobate departed and the damned spirites in Hell forsomuch as the Agent is euer reputed more noble than the patient but no corporal body is more noble than the Spirit and according to the minde of the Philosopher in his booke of Generation Those things are only agent and patient in themselues which communicate in the same matter yet in this poynt as also in many other things which leane onely on Faith and not on humane reason we must beléeue it because the word of God so deliuereth it For the soule of Diues in Hell cryeth and shall crye for euer Luke 16. I am tormented in this flame Which is no Parable but really acted This then is no immaginarie fyer but a true corporal fyer working really vpon body soule on the soule before the day of Iudgement and on both together in a higher degrée of torment after the day of doome not by a proper vertue and naturall action which the fyer hath but as the
instrument of Gods iustice not consuming but afflicting after a certaine manner of perpetuall detaining in the torment of reall punishment 12 But is this place of Hell so to bée vpholden onely by Faith that humane reason cannot conceiue it to be such or as it is deliuered to be in the word of God yes verely and for this cause the conceite of Poets was not altogether idle and deuoyde of reason in saying that Saturnus deuiding his Kingdome among his sonnes gaue the West part toward the lower Sea to Pluto his yongest sonne the East part to Iupiter and the Ile-landes to Neptune of the Sea And héeuppon they fayned that Iupiter was King and God of Heauen Pluto of Hell and Neptune of the Sea And to describe Hell they could not bethinke them of a more fit place in the earth to make a resemblance thereof than a certain territory in Italie betwéene Baiae Cuniae where the Cimerii inhabite a place in very déede so inuironed with high hilles that the Sunne from the first rising to the setting thereof neuer shineth there by reason of which continual darknesse this Prouerbe is vsed Cimmeriis tenebris atrior More blacke then the darknesse of Cimmeria And here they place Acherusia a darke Dungeon or way to Hell Out of which Hercules drew Cerberus the dogge of Hel Thus these Poeticall fictions grouÌ„ded vpon earthly darknesse represent and set before vs that inuisible darknes which no man euer liuing on earth hath seene nor tongue is able sufficiently to expresse 13 Geographers tell vs of the mountaine Aetna in Cicile Plinie at this day called Gibello Monte on the toppe whereof is a barren ground mixt with ashes in the winter time couered with snowe the circuit of which mountaine is twentie furlongs and is inuironed with a banke of ashes on the height of a wall In the middle of this mount is also a round hill of the same cooller and matter wherein be two great holes called Crateres out of which do rise sometimes sundry great flames of fyer sometime horrible smoke sometime are blowne out burning stones in infinite numbers before the visible fight of which fyer there is also heard within the ground terrible noise and roaring 14 What else can these fearefull fierie flames horrible smoke burning stones in such hydeous manner blowen vp and the terrible roaring within that Mountaine Aetna import but a certaine subterraneall part of Hell As also it may bee in like manner thought of the marine Rocke of Barry in Glamorgan-shire in Wales Giraldus by a certaine cleft or rift whereof if a man lay his eare thereon is heard the worke as it were of a Smythes Forge one while the blowing of bellowes another while the sound of hammers beating on a stithie or Anuile the noyse of knyues made sharpe on a Whet-stone and the cracking of fyer in a Furnace and such like very strange and admirable to heare 15 Nauigators report that there is a sea in the Voiages to the West Indyes called the Burmudas which is a most hellish Sea for thunder lightning and stormes Also they assure vs of an Ile-lande which they call the Ile-lande of Diuels for that to such as approach néere the same there doth not only appeare fearefull sights of Diuels and euill spirits but also mightie tempests with most terrible and continuall thunder lightning and the noise of horrible cries with scréeching which doth in such wise afright amaze those that come nere that place that they are glad with all might and mayne to ply and spéede them thence wiâ—h all possible haste they can 16 Cosmographers also informe vs of a certaine wonderfull Whirle-poole in the frozen sea not farre from Ise-land towards the Ile-laÌ„ds of the Hebreedes whereunto al the waues of the sea froÌ„ far haue their course recourse without stop with their conueying theÌ„selues into the secret receptacles of nature are swallowed vp as it were into a bottomles pit and if chance any ship to passe this way it is pulled drawen with such violence of the waues that eftesoones without remedy the force of the Whirle-poole deuoureth the same 17 I doubt not but there are some which ascribe all these things to natural causes and workings or els will account them no better than fables as they do all things els which concerne Religion But yet let such men now know as one day with wofull experience they shall féele that these and many mo wonderfull workes of God in earth his wonders in the déepe beside his counsels iudgements reuealed in his word doth assure those which feare God that there is a Hell 18 Who is so ignorant that hée doth not sée and knowe how in all things both naturall and supernaturall there is an opposition and a contrarietie and therefore also a God and a Diuel a Heauen and a Hell This Hell in the day of doome as touching the paynes and torments to be layed on the diuel and his adherents shall be therein so inlarged and redoubled that the darkenes of Cimeria and all the darknesse of the earth beside the fire in the Region that compasseth the earth the fierie flames lightnings thunder and tempestes the smoke terrible noyce and roaring in the mountaine Aetna the fearefull visions néere the Ile-land of Deuils the chilling colde and frozen Ise in Frygida Zona the indraughts and swallowing Gulphes of Waters the whole barrennesse of the earth with all bitternesse stench and whatsoeuer else may offend the sences of damned men the punishments of sinne shall bee gathered together into one Chaos of confusion whereinto Sathan with his Legions of damned Spirites which are nowe for a time let loose to remaine and conuerse in the fierie Region in the Ayre in the hollowe Caues and Dungeons of the earth and in the waters and where it hath pleased God to appoint them shal bée plunged for euer and euer 19 Therefore let Hell be where it hath pleased God in his secret counsel to place it to men vnknowne whether in the North or in the South vnder the frozen zoane or vnder the burning zoane Or in a pit or gulph that shal excéedingly participate of both it maketh to vs no matter of exception For most true it is that Saint Gregory saith Gregor super illud Mat. Eiâ—cientur in tenebras The wicked shall be cast into vtter darkenesse that they may there gnash their teeth which delighted here in nothing but gluttonie For heat and burning coÌ„monly maketh men to wéep and colde causeth men to beate and gnashe their teeth In Hell saith he there shall be cold intollerable fire vnquenchable the worme immortal stinke that cannot be indured darkenes palpable the horrible scourges of diuels and the fearefull sight of diuels 20 Thus much then we learne hereby concerning Hell that it is a most feareful and horrible place into the which the soules of all that lyue vngodly in this present world Esay 5.14 and in vnbeléefe
comparison of the glorie that shall be shewed vpon vs. 19 If the sicke man for the loue of his health is very willing to drinke most bitter potions If the husband-man in hope of the haruest to come setteth light by the scorching heate of Sommer and the pinching colde of Winter If the Marchaunt feareth not the danger of ship-wracke nor the lying in wait of Pirats when he aduentureth for gold If the souldier for vaine glory and a shadowe of honour thinketh the burthen of his armour light and is contented to vndergoe hunger thirst watchings labours wounds perils and death it selfe how can it be but that those things which God commandeth must bée easie and light to a Christian man especially if he consider that great and sempiternal glory which God promiseth to his souldiers 20 The holy Apostle writing to the Ephesians doth not without cause say that hée prayeth with so great carefulnesse Eph. 1.18 that the God of glory would vouchsafe to giue them the spirit of wisedom and illumined eyes of the heart that they might know what is the hope of his calling and what is the riches of his glory of his inheritance in the Saints For hée knew that the greatnes of the heauenly reward was such that the onely consideration thereof was able to make all grieuous and bitter things swéet and light These cogitations saith S. Cyprian what persecution Cyprian de exhor Martirij what torments can ouercome The minde which is setled vpon religious Meditations standeth firme stable and the same minde standeth immoueable against all the terrors of the diuel and the threatnings of the world being confirmed by a stedfast faith of the things to come 21 The punishments also and torments which are to come are so continual and greiuous that to escape them all the labours that we suffer here in earth are not to be accounted labours 22 But yet let vs see another answere to the former question The way of the Lord in the beginning is very straight but by little and little it is enlarged In the beginning it seemeth hard and bitter but by vse it groweth easie by little and little and by custome it is made light and swéete 23 Hereupon Saint Bernard saith The commaundements of God at the first seeme importable afterward not so heauie Then not heauy at at all And in the ende they delight To this agréeth the saying of Saint Hierom. Vertues are hard to him that first taketh them in hand easie to him that profiteth in them and sweete to him that exerciseth them And Saint Augustine saith The paths of equitie when a man first entreth to them are straight and narrowe but when hee hath gone foreward in them a time they seeme spacious and broade Pro. 4.11 Also Salomon in his Prouerbes saith I haue taught thee in the waye of Wisedome and leade thee in the pathes of righteousnesse wherein when thou goest thy gate shall not be straight and when thou runnest thou shalt not fall That is to say before thou entrest thou shalt be discouraged but when thou art entred thou shalt féele little difficultie or none at all 24 Homer the Prince of Gréeke Poets a Heathen man but yet wise writteth that when Vlisses should passe by those places where Circe a famous woman in inchauntments wherby she turned men into beasts dwelt caryed with him a certaine hearbe by the force whereof he fortified himself against her power the rootes of the which are most foule and stinking but the flowers most faire and white as milke The purpose of Homer is hereby to shew that wise men whom he describeth in the person of Vlisses are wont to guard and fortifie themselues with vertue which is stronger then any armour of proofe least being vanquished with diuers desires lustes they be transformed and made like vnto brute beastes and that vertue is like to the said hearbe which hath blacke rootes and white flowers for that the beginnings of vertue are hard and vnpleasant but the fruit thereof most swéete and good 25 Moreouer experience and daily vse proueth this For there are many to whom if we should say thus This must be your life hereafter ye shall abstaine frō pastimes and pleasures ye shal seldome walke abroad out of your houses ye shall not hunt after feasts and banquets ye shal not vse wanton daliaunce with women but yée shall followe your vocation at home wherein ye shall be conuersant hereunto ye shal ioyne prayer reading and godly Meditation To this they would answere we can in no wise performe this without God should worke a great myracle in vs this is no humane life but a life for Angels 26 But if these men would begin to enter the kingdome of heauen as it were with strong hand to resist their euill customes to exercise themselues in good workes and willingly to vse those remedies which helpe to roote out sin and wickednes as often prayer and fasting the receiuing of the blessed Sacrament of the body and blood of Christ the diligent reading of the Scriptures and other good bookes the companie and fellowship of good men who doubteth but that vpon these religious exercises there will follow such good successe that the way of the Lord shal be opened vnto them more and more and that in a short time they shall sée themselues in that place with excéeding ioy of minde wherunto afore they thought they should neuer come And thus they shal not only without labour and paine but also with delight and pleasure abstaine from sin and wickednesse and liue a holy and blessed life 27 For the Philosopher though an Ethnicke saw this plainely and so taught that it is a pleasure to a vertuous man to liue vertuously and Salomon expresseth the same thing in others words The righteous man reioyceth to deale righteously 28 Moreouer this question may be answered another way If wée say with Theophilact that Christ is a straight gate and narrow way so called not so much because he is so but because hee séemeth so to the louers of the worlde to wealthie and riche men For in very déede if men were humble if they would lay aside many vnprofitable burthens and put off the garment of the flesh they should peraduenture finde no straites in the way and gate of the Lord Whereas now they think vpon nothing but how they may rise continually howe they may waxe fat in body swell in minde howe they may extend inlarge their possessions how they may abound and flow in wealth neither doe they cease at any time to lade themselues with the heauie burthens of the cares of this life And what maruel then if to such men the gate of the heauenly kingdome seeme to be straite and narrowe 29 It séemed not a hard and straite way to the Apostles of our Lord It séemed not so to them which succéeded them in profession who forsooke all that they possessed would néedes follow
poore Christ in pouertie For it cannot bée expressed in wordes how ample and large the way of the Lorde shal be made vnto all them which can set their heart vpon Heauen contemne earthly vanities with great feruencie of minde to cleaue whollie vnto God and which can cut off the desires of vnprofitable things 30 Last of all this may be added also for the explication of our question that the lawe and commandementes of God are a straite way and gate if they be considered by themselues and alone But if the grace and helpe of God be ioyned vnto them they ought not to be called a straite gate but a swéete yoke and a light burthen 31 For this is the difference betwéene the law and the Gospel The law commanded that wee should bée holie but it gaue no grace by which men are sanctified It commanded vs to fight against the deuill but it gaue not vnto vs necessary armor and weapons to fight It commanded vs of carnall to become spiritual but it gaue not the holy Ghost by which we might be made spiritual It commanded vs to goe forward towardes Heauen but it giueth not vnto vs Ladders and steppes by which wée may ascend into Heauen 32 Therefore the Law was a yoke but not a swéete yoke It was a burthen but not a light one But the Gospel commanding the selfe-same things giueth helpe and strength that they may not onely bée done but also that they may be easily done 33 Wherefore the Gospel is a yoke but sweete It is a burthen but light It is also a strait and a broad way it is a sharpe and pleasant way Let vs heare the words of the Prophet saying Because of the words of thy mouth Psal 119. I haue kept hard wayes Beholde a yoke and a burthen a strait and a narrowe way Let vs heare the same Prophet again In the way of thy Commandements I haue had as great delight as in in all manner of riches Againe I haue runne the way of thy commandements when thou hast set my heart at libertie Behold a helpe of grace 4 For then the way is inlarged and the course easily finished when the heart is made spatious voyd with the fire of loue What is the cause that all the saintes did so great and wonderfull workes and wee so small and the same not without the compulsion of law many times Surely there is no other cause but this they were feruent and we are colde Finally they which complaine of the straitnes of the Lordes wayes séeme to mee not to haue knowne as yet what the Gospel signifieth For what doth the gospel signifie what grace what the Law of loue what the holy Ghost what Christ what Iesus and what a deliuer but a deliuerance but libertie and charitie but swéetnesse and facilitie 35 What this gate is wherof the Lorde speaketh why it is called straite wée haue hitherto shewed now these words are to bée considered Because many I say vnto you shall seeke to enter in and cannot 36 There are thrée sorts of men which shal séeke to enter in and yet notwithstanding cannot and there is also a fourth kinde which doe not so much as séeke to enter in 37 There are some therefore which séeke to enter into the kingdom of heauen but they do not therefore enter because they doe not séeke to passe and enter by the straite gate but by the broad way And of this sort are the Mahometans the Iewes Heretickes Papists Sectaries and all Infidels The Mahometans seeke to ender and to be saued but therefore they enter not and cannot be saued because they enter not by the strait gate Christ but by the broad gate Mahomet For when Mahomet saw the straitnesse of Christian Religion hée opened a certaine other gate broad and wide which leadeth the direct way vnto hell 38 Behold and sée what a wide gate Mahomet hath set open he hath taught nothing to bee beléeued which excéedeth mans vnderstanding no Trinitie no Incarnation no death or resurrection of the Sonne of God Also hee hath taught to hope for nothing which the eye séeth not and the eare heareth not but floods of milke honey and wine fulnesse of venerie and fulfilling of lusts multitude of seruants continuall sportes and banquets this he would haue to be the felicitie of the blessed 39 The Papistes also set open a very wide gate when they teach men to merite heauen by workes to purchase vnto themselues with mony pardon for their sins past to come to redéeme their soules out of Purgatory fire by purchasing infinite Masses Dirges with money to be sung after their death to haue absolution of their sinnes by confessioÌ„ to a Priest with diuers other points of like sort which maketh the way very broad and open for rich men but straite and narrow for the poore 40 In like manner al Heretikes Scismatickes which cannot endure and abide the straits of this gate doe open euery one to himselfe a proper gate The Family of Loue hath a peculiar gate the Anabaptists Libertines a wide gate and the Brownists and Barrowists at this time a fantasticall gate all which séeke an equalitie of states and persons a common participation of other mens portions a sacrilegious spoyle of the Lordes treasurie and sanctuary with Athalia whereby they open the broad way of disorder and confusion and a libertie to all sinne and wickednes and yet by these gates which stand so wide open a great multitude of men doe dayly enter 41 All which the Lord calleth back with these words Striue ye to enter in at the strait gate for many I say vnto you haue sought to enter namely into life and cannot because they enter not in by the straite gate which onelie leadeth vnto life 42 Let not the largenes of the gate moue you What doth it profite to enter easily and not by the straits if ye enter into Hell Nay rather if ye be wise suspect and stand in feare of the broadnes of the gate and of the facility of faith Strait is the gate and narrow is the way which leadeth vnto life And that is true Christian faith which for the déepnes and excellencie of her mysteries requireth this that vnderstanding be captiued of will 43 There are yet another sort which desire to enter in by the straite gate but they come too late and therfore séeking to enter in cannot Hee that stept not in quickly and at the first into the water of the poole Bethesda after the Angell had stirred the same Ioâ—â— â— lost the benefite of healing and great were the liberties and priuiledges which the Israelites had in that great yeere of Iubile which was euery fifty yéere and he that chalenged not his fréedome in this time afterwares lost it Euen so now is the time of health wherein the Archangell Christ Iesus maketh the water of life effectuall to our saluation now also is that great Iubile wherein we
nature that there is nothing that we can more hardly digest then the forgiuing of iniuries For the which cause let vs vnderstand and knowe that by how much this forgiuenesse which God requireth is hard vnto vs by so much it is a greater argument vnto men that they are the sonnes of God which doe easily forgiue and forget iniuries and with their heart loue their enemies For herein they do shew foorth a certaine likenes vnto God their Father who loued vs as the Apostle saith when we were his enemies and reconciled vnto himselfe being redeemed by the death of his onely Sonne from eternall damnation Pray saith our Sauiour Christ for them that persecute you Mat 5. and say all maner of euill sayings against you that ye may be the children of your Father in heauen who suffereth his sunne to shine vpon the iust and vpon the vniust 18 The example also of our Sauiour Christ maketh this matter yet more manifest the which we ought alwaies to haue before our eyes For he hauing not so much as any suspition of sinne yet being buffeted spit vpon whipped blasphemed crowned with thornes nayled to the Crosse prayed thus for his enemies Luke 23. Father forgiue them for they wote not what they doe 19 There are many other most waightie reasons which the Fathers haue vsed to suppresse their frowardnesse which are most obstinate and wilfully bent to reuenge One is to giue him to vnderstande that hath the iniurie done vnto him that the same is not the principall cause of the iniurie which he desireth to reuenge For all those things whatsoeuer which we suffer in this life doe come from the Lord who is the author and fountaine of all righteousnes and mercie For God doth correct and chastice vs as his sonnes wherein he vseth his creatures as his ministers which can hurt vs in nothing but in those things which befall outwardly But euery man may most wickedly hurt himselfe and defile his owne mind with hatred enuy These things that most rare man Iob vnderstood who being vexed of the Sebeans Caldeans and the diuel himselfe vsed these words The Lord gaue Iob. 1.21 Gen 45. 2. Sam. 19 and the Lord hath taken Thus Ioseph forgaue the iniuries which his brethren did vnto him Thus Dauid bare patiently the iniuries which Shemei did vnto him It is great magnanimitie in a man when he hath receiued a wound not to feele or regard the harme 20 A second reason is that they which do not forgiue shall not be forgiuen of the Lord. For 1. Iohn 3. Eccle. 28. he that hateth his brother as S. Iohn saith abideth in death And Sirach saith Hee that seeketh vengeance shall find vengeance of the Lord. 21 The third reason comprehendeth those incommodities into the which we then fall when we will not forgiue the iniuries that are done vnto vs. For it is most certaine that hatred is not onely a grieuous sin in it selfe but also by continuance it striketh more fast into our mindes is made greater In so much that the man which fostereth hatred in minde and desireth reuenge with hope to preuaile against his enemie at the last is so continually troubled day and night that hée neuer can put that wicked cogitation out of his minde whereby oft times it commeth to passe that the malicious man will sooner goe downe into hell then be brought to forgiue and with his whole heart to remit the iniurie Wherefore hatred is rightly compared to a wound wherein the head of the dart or arrow remaineth fast still 22 There are many other inconueniences and sinnes which are fast linked to this sinne of hatred Therefore Saint Iohn saith He which hateth his brother is in darkenesse and walketh in darknesse and knoweth not whither he goeth because the darknesse hath blinded his eyes Therefore of necessitie he cannot but stumble and fall For how is it possible that a man should allowe or like eyther of his words or déeds whom he hateth Héereof therefore come rash iudgementes wrath enuie slaunderings reprochfull raylings and many such like euery one of the which bring men in danger of hel-fire wherof he is guiltie as appeareth by the testimonie of Christ which saith but so much as Thou foole Math. 5. What then doth continuall hatred and back-biting raylers and slaunderers deserue 23 Let vs therefore follow the counsell and admonition of Iesus Christ as wée tender the remission of our sinnes Forgiue and ye shall be forgiuen For as Tertullian saith most comfortably Si apud Deum deposueris iniuriam ipse vltâ—r est Si damnum restitutor est Si doloreÌ„ medicus est Si morteÌ„ resuscitator est That is to say If thou lay downe the iniurie that is done vnto thee before Gods tribunall seate he is thy reuenger If thy losse he is thy restorer If thy griefe he is thy Physition If thy death he is thy resurrection and thy life Now therefore as Gods elect put on the bowels of mercy kindnesse humblenesse of minde méeknesse long suffering Coloss 3. forbearing one another and forgiuing one another if any haue a quarrell to another as Christ forgaue euen so doe yée So shalt thou peaceably procéede in thy pilgrimage CHAP. VIII Concerning Blessednesse and Felicitie IT is written in the ninetie one Psalme There shal no euill happen vnto thee neither shall any plague come nigh thy dwelling These wordes of the Prophet Dauid may beare a two folde interpretation First that they which are héere in this life vnder the protection of the Almightie are frée from all euil Secondly they containe a propheticall promise concerning the life to come And wheÌ„ we be in that heauenly Tabernacle of the which it is said in another place Psal 84. O Lord of Hostes how amiable are thy tabernacles My soule longeth yea and fainteth for the Courtes of the Lord. And the Lord in the Gospel saith Lu. 9.16 I say vnto you make you friendes of the vnrighteous Mammon that when yee want they may receiue you into their euerlasting habitations And the Authour of the Epistle to the Hebrewes saith Heb. 9. Christ beeing a High Priest of good things to come by a greater and a more perfect Tabernacle not made with handes that is not of this building neither by the blood of Goates and calues but by his owne blood entred hee in once into the Holy place and obtained eternall redemption for vs. Also Saint Iohn in his Apocalips Beholde Apoc. 21. the Tabernacle of God is with men and he wil dwell with them and they shall bee his people and God himselfe shall bee their God with them And God shall wipe away all teares from their eyes and there shall bee no more death neither sorrowe neither crying neither shall there bee any more paine for the first things are passed When I say wée bee in this heauenly Tabernacle then shal no euill happen vnto vs neither shal any plague
come nigh our dwelling O most blessed Tabernacle O most safe refuge O region most resplendant and glorious All thy inhabitants weare crownes of glory sit in thrones of Maiestie liue in life eternall and possesse a paradice of infinite pleasures which as S. Bernard saith are so many that they cannot bée numbred of such eternitie that they are without all ende so precious as they cannot be estimated so great as they cannot bee measured For the which cause the Apostle saith neither the eye hath seene nor eare heaerd 1. Cor. 2. Apoc 2. nor the heart of man conceiued what things God hath prepared for those that loue him And Christ saith No man knoweth it but he that enioyeth it 2 Yet notwithstanding as it is reported of a skilfull Geometrician that finding the length of Hercules foote vpon the hill Olympus made a portraiture of his whole bodie by that one part Euen so by those demonstrations which in Gods word are found we may make a coniecture of this Tabernacle and the felicitie in the same although we can not expresse the full perfection thereof 3 We haue therefore a most comfortable description of this Tabernacle in the 21. and 22. chapters of Saint Iohns reuelation comparing it vnto a citie which is made of pure gold with a great and high wall of the pretious stone called Iaspis The wal wherof had also twelue foundations made of twelue distinct precious stones which he ther nameth also 12. gates made of 12. rich stones called Margarites and euery gate was an entire Margarite The stréetes of the citie were paued with gold enterlayed also with pearles pretious stones The light of the Cittie was the clearenesse and shining of Christ himself sitting in the middest therof from whose seat proceeded a riuer of water as cleare as Christall to refresh the Cittie and on both sides of the bankes there grew the tree of life giuing out perpetual and continual fruit there was no night in that Cittie nor any defiled thing entred there but they saith he which are within shal raigne for euer and euer 4 By this description wherein Saint Iohn vseth such words as hée could and not as hée would hée giueth vs to vnderstand that the greatnes of the felicity prepared for vs in heauen is such that as I noted before we may very well thinke with S Paul that no tongue of man is able to declare it nor heart imagine it 5 This cittie or tabernacle shall in amplenes and in beauty be far beyond the reach of mans reasō to comprehend Yet the greatnes and amplenes may partly be conceiued by the view of the starres For if the least of them be of such greatnes as all the Princes of the world haue not within their power so much compasse and space and yet an innumerable multitude of stars haue place in the firmament where there remaineth stil roome and space for many moe how great then is the amplenes and capacity of heauen it selfe The which giueth iust cause to the Prophet Baruch to cry out say Bar. 3.24 O Israell how great is the house of God and how large is the place of his possession 5 And now what shal wée say of beautie delicacie and glory of paradice This our earthly worlde which is as it were in comparison of that other but a stable of beasts a place of exile and a vale of misery and tears if this be so decked garnished by the great and most skilful worke-maister that it séemeth not to be a stable of beasts but a garden of delight and pleasures the firmament adorned with so many stars like goldē knops the earth paued with swéet smelling hearbs and glorious flowers decked shith flourishing trées and gréene woodes watered with seas and riuers replenished with great maiestie of cities and townes garnished with all manner of fruits and spices and furnished with all liuing creatures as beastes fowles and fishes scruing for mans necessary vse pleasure If I say this frame of the world be made so glorious for man which is but a seruant and also for so smal a time in respect of the eternity to come what then shal wée imagine that the habitation prepared for the eternity and the Kings pallace it self shal be Surely no lesse then the power and wisdome of the maker who is omnipotent and wisdome it selfe could make and finish 6 But the chiefe praise of a citie consisteth in this to haue many Citizens which are noble peaceable and quiet the which are to bée found in most excellent manner in the celestiall Hierusalem For if wée consider the holy Angels doth not Iob say Iob. 25.3 Can his Souldiers bee numbred And the Prophet Daniel saith Dan. 7.10 A hundred thousand ministred vnto him and tenne thousand thousands stood before him And if wée consider the number of holy men that shall bée there then harken to the wordes of Saint Iohn in the Reuelation I beheld Apoc. 7.9 and loe a great multitude which no man coulde number of all nations and kindreds and people and tongues stoode before the throane and before the Lambe cloathed with white long Robes and Palmes in their hands And this multitude shal not be confused but passing wel ordered 7 As touching the Nobilitie of these heauenly Citizens what shal wée say when as they shal be triumphant kinges princes the sonnes of God and after a sorte Gods themselues and inhabitants of the kingdome belongeth to the body cōsisteth in the change and glorification of our flesh after the general resurrection that is to say whereby this corrupted body of ours shal put on incorruption and of mortal become immortall All this flesh I say of ours which now so burdeneth and grieueth the soule which is now subiect to so many chaunges vexed with so many sicknesses infected with so many corruptions oppressed with so many crosses and vexations shall bée freed from all these and made perfect to endure for euer with the soul without any alteration For it shal be deliuered from al the infirmities diseases pains troubles and incombrances of this life and in stéed thereof it shal haue a most perfect and glorious estate which shall neuer fade and decay any more Mat. 15. And then saith Christ they shall shine as the Sunne in the kingdome of their Father And if one Sunne can lighten and fil the whole world with his brightnes if the maiesty glory of his beames be such and so great that some Ethnickes doe worship him for God and if he haue bene called of the auncients the Father of gladnesse the eye of the world and the fountaine of light What shal so many glorified bodies of the blessed be surely they shal be so many suns so many lampes and so many shining lights to lighten the heauenly Hierusalem 11 Nowe to say somewhat concerning the soule as the principal part of man Wée must vnderstand that although there be many things which make vs
but God sent his sonne for vs to suffer most méekely of wicked men euil sayings reproaches spitting vpon buffetings whipping crowning with thornes wounding and at last death it selfe Thou contemnest great things and magnifiest smal trifles if thou sinnest thou sayest it is nothing if thy head doe ake but a little thou thinkest it to bée a great matter To loose thy soule thou makest no great reckoning but if thou be in perill to loose but a finger thou wilt call together all the Physitions and Chirurgians in the Cittie But Christ with his true example of life taught that there is no euil so much to bée feared as sinne and hel that nothing was so much to be desired as God the glorie of God saluation and vertue and that he is rich noble wise and beautifull indéede which is indued with patience humilitie charity chastity and with other vertues that he is a poore man vile deformed and witlesse which is a fornicator a drunkard a couetous and proude person and which is polluted with other vices as with a leprie and scabbe For Christ being God and hauing all thing in his power to choose what manner of life hée would during the time that hée liued on earth chose the most vile and abiect state of life and therfore for his house had a stable for his bed a manger for clothes of Tapistry hay and the same none of his owne a poore mother thin and a spare diet apparel suteable to bée short he sought no manner of pompe riches or pleasure of this world And contrariwise he refused no labours no afflictions no miseries nor any euils sauing onely sinne only which euil hée would haue his Disciples and professors vtterly to abhorre 9 And thou canst not say that he neither could nor knew how to choose a better state For hée which was God most mightie was also most wise And what other thing doth Isaias commend in him more Isaia 7. then that hée should bée called Emanuel and hée should know how to shun the euill and choose the good Hath not Christ then plainely and euidenly by his example of life taught that there is no euil so much to be eschewed thée as with a shielde who hath saide I am the way the truih and the life him therfore follow in this pilgrimage here on earth so shalt thou neuer erre CHAP. XI Concerning the crosse and tribulations of this life IF in all other things it behooueth a wise man to haue skill to behaue and gouerne himselfe how much more in aduersity the which is of such force to shake discomfort the mind of man that thereof come heresies desperation thefts homicides and all manner of wickednesse with the which all men doe so abound that whether we be small or great rich or poore noble or base or whatsoeuer else we haue more calamity then felicity 2 The efficient cause of these calamities is God himselfe as he testifieth by the mouth of Isay the Prophet saying Isay 45.7 I am the Lord and there is no other I forme the light and create darkenesse I make peace and create euill I the Lord doe all these things And holy Iob whenin one day he had lost all his riches all his children and the health of his body vnderstanding that hée was thus afflicted partly by the Sabeians and partly by the Chaldeans partly by the winde and partly by fire which the diuell in his malice raised and therewithall consumed and spoiled his goods did hée say the Lord hath giuen and the diuell hath taken No verily but hée saide The Lord hath giuen Iob. 1. and the Lord hath taken blessed bee the name of the Lord. And in another place Shall we receiue good from the handes of the Lord and not euill also 3 Wherefore whatsoeuer befall vs whether storme or tempest théeues or murderers losses at the sea or on the land famin or pestilence sicknesses or imprisonment or whether we be afflicted with heretiques or scismatiques with Angels or diuels with heauen or earth or from whence soeuer any tribulation doth come God alone is to be feared to be prayed vnto to be pacified to his will and commaundement all things obey For fire water haile snowe frost raine winde storme and tempest these when they séeme to be grieuous vnto men what do they else but fulfil his word 4 There are two gates then to be considered by which tribulations doe enter into the worlde the one is Gods prouidence the other is sinne Concerning his prouidence Salomon saith Wisdo 6. Chap. 14. Hee hath made the small and great and careth for all alike And againe Thy prouidence O Father gouerneth it And our Sauiour Christ himselfe saith Are not two sparrowes sold for a farthing and one of them falleth not to the ground without your heauenly father Math. 6. The very haires of your head are numbred 5 Not only the scriptures but that most excellent and comely order by which we sée so many seuerall things gouerned being so different so diuers and so disagréeing in natures and in places doth proue vnto vs that all things in the world are gouerned and ruled not by fortune and chance but by the prouidence of God Euen as if thou heare a harpe sound pleasantly or if thou sée a wagon or a ship to goe forward by arte reason and order although thou sée not the harper wagoner or maister of the ship yet thou art out of doubt that there is a harper which causeth the hary to sound in good tune a wagoner and a shipmaister which maketh both the wagon and ship to moue and goe 6 We are two maner of waies afflicted by God For sometimes we are troubled by those things which without any fault of their owne doe hurt vs and sometime by those things which hurt vs not without their fault and sinne The first followe the lawes of nature by which it is ordained that among mortall creatures the weaker shal alwaies giue place vnto the stronger The other doe breake the lawe of God As when we suffer and sustaine any thing at the hands of wicked men God hath a worke therein so farreforth as it may be to our good and therefore suffereth the euil to be done drawing out of the euil a greater good 7 For God is said to work in that which is good for there is nothing so euill which hath not some good ioyned with it And there is no good so small whereof God cānot make a bottomlesse fountaine and as it were an Ocean of all good things As for example behold a lame man What is it to halt To halt is to walke but yet not without a maladie To walke is good but the maladie is euil Whereof or from whence hath the man that walking which is good From the power of his wil and mouing instrument of the mind From whence commeth the maladie commeth it from his will No verily but either of the shortnesse or
crookednesse of his legge or from such like cause After the same maner a théefe stretcheth forth his hand he shaketh his sword and it is of God and is good But to kill him whom he should not is euill and commeth from the wicked wil of man which God neither cōpelleth nor mooueth nor helpeth to euill and yet neuerthelesse suffereth that to be done which he desireth Thus then we sée how farre God hath his worke in the sinnes of men in suffering them to be done And although it is in him not to suffer euil the which without his sufferance coulde not bée yet notwithstanding that I may vse Saint Augustines words hee thinketh it better to drawe that wich is good from euill then not to suffer any euill at all For God would not suffer any sinne to be if hée were not so mighty so prudent and so good that both hée knoweth how and also can and wil out of sinne worke greater good 8 What greater euill could there be then so many Prophets so many Apostles so many Martirs and Christ himselfe to be slaine Could not God haue hindred this No doubt most easily but he would not By which we sée how great glary felicity he hath brought to them that suffered how great honour and praise they haue yéelded to God for whome they suffered and how great profit and commoditie their deathes and sufferings hath brought to the whole world Neither did the Church at any time suffer the persecutions of the heathen but it was thereby made the better the more vigilant the more glorious and like gold which comming out of the furnace is more fine and pure 9 The other cause of all our calamities miseries and afflictions of this life is sinne By reason wherof so soone as we are borne wée bring with vs the sentence of death Much like vnto those sicke men of whose life the physitians hauing no hope do onely for a time maintaine life with preseruatiues that so a little while he may linger to make his testament and then depart Euen so it fareth with vs all who do not therefore eate drinke and sléepe that we may neuer dye for that cannot be but that we may prolong our life for a fewe daies and so prepare our selues to 〈◊〉 And as Pyrates which are taken at the sea by the royall ships and are brought to the shoare there to be hanged and haue no longer hope of life then there is space betweene the ship and the land euen so euery one of vs which like Roauers saile heere in the sea of this world being once taken and holden captiue by the ministers of Gods iustice when we are come to a certaine place and point of our age shall without all doubt or mercy abide there and suffer death 10 Sinne therefore hath opened the passage vnto death and the whole host of tribulations do follow death as their captaine and guide and do enter in vppon vs by the same breach of sinne And as we do read of sinne The wages of sinne is death euen so also wée reade of tribulations Miseros fucit populos peccatum That is Sin is the cause of many tribulations 11 Neither is it for one sinne of Adams that so many tribulations come vppon vs but also for an innumerable sort of sinnes which we haue added and do adde daily as the holy ghost by the mouth of the Prophet Dauid hath pronounced If their children forsake my lawe walke not in my iudgemēts if they breake my statutes and keepe not my cōmandements Psal 89. I will visit their iniquities 〈◊〉 the rod and their sins with scourges 12 God afflicted the Iewish nation one while by the Philistines another while by the Madianits another while by the Assyrians and also by the Romanes but alwaies first they sinned and prouoked God to anger as the booke of Iudges the bookes of Kings and of the Prophets do declare God also afflicted the Church of Christians by tyrants as Neroes Dioclesians and such like which most cruelly persecuted the Church the cause of all which persecutions was the sinnes and wickednesses of the Christians as appeareth by Cyprian and Eusebius 13 Thus farre concerning the causes of tribulations now wee wil speake of the effects Concerning the effect and fruit of tribulation Chap. 12. the author of the Epistle to the Hebrewes writeth thus Now no chastising for the present time seemeth to bee ioyfull but grieuous but afterward it bringeth the quiet fruite of righteousnesse vnto them which are thereby exercised Although therefore wée cannot plainely know the fruites of tribulation before such time as wée come to that blessed and heauenly life which is free from all misery and trouble yet notwithstanding it will be very profitable for vs to speake and thinke vppon the same diligently to desperation But as the phisitian of things venemous and hurtful maketh most healthful medicines euen so Almighty God by his wisedome out of afflictions although they be euill things bringeth forth in his electe most excellent vertues among which patience is one 17 This patience worketh experience also the which is a certaine tryal both of our selues and of our own strength and especially of the might and goodnes of God For in suffering of aduersities we learn how great the corruption of our nature is which being touched with any aduersity straight way except the holy Ghost helpe breaketh forth into murmurings grudgings and into blasphemies and complaints against the prouidence of God Whereof we haue a liuely example set forth in Iob who being deliuered by God vnto the diuel to be tried how great blasphemies powred he out in his afflictions how much complaineth he of the prouidence and iustice of God But the light of the holy Ghost had no sooner illumined him but how did he plucke vp his spirits againe Howe godly and rightly doth he iudge of God The crookednes of our nature is hidden from vs for the heart of man is vnsearcheable But looke how soone the fire is stricken out of the flint stone so soone breaketh out our peruerse nature whē tribulation oppresseth vs. This tryall as Peter saith is euen as a furnace vnto gold And therefore God answered Abraham when hée was now ready to sacrifice his Sonne Now I knowe that thou fearest God No doubt that was knowne vnto God afore But by that fact he brought to passe that this obedience was the better knowne vnto others For we are like vnto certaine spices whose swéete sauour is not felt vnlesse a man bruse them well Wée are also like to stones called Piridites which shew not forth that force which they haue to burne except when they be pressed hard with the fingers 18 The triall also before spoken of bringeth hope Whereby wée sée that God hath so disposed those instruments of his as that they should one helpe another and the one bring in the other By reason of the hope of the glory of God afflictions are not
complaint wée are accompted as shéepe to the slaughter As if they had sayd Wée are otherwise dealt with then the Fathers in the olde time were dealt withal vnto whom God séemed to beare great fauour when as hée enriched them fought for thē gaue them the victorie and with excellent names and titles made them famous and honourable we say they are nowe otherwise dealt with for wée are deliuered vnto the enemies as shéepe to be slaine as vnto whom they may doe what pleaseth them death hangeth all the day long ouer our heads and we are neuer in securitie but yet herein we are comforted that we are not in this perill as men that suffer for euill doing but For thy sake that is for Religion and godlinesse 22 Wherby also we are admonished that paines punishments and death make not Martirs but the cause For otherwise many suffer many grieuous things and yet are not martyrs nor confessors If punishments mke martyrs then the Papists at this day might truely boast of Martyrdome when for their traitrous deserts to their Prince and Countrey they are rightly executed And some Sectaries Scismatickes which would faine be reputed Confessors might then haue some iust colour to complaine of persecution when they are by Ecclesiastical censures iustly punished But these are such Martirs and Confessors of whom S. Augustine writing to Boniface de correctione Donatistatum and in many other places complaineth saying that in his time ther were Circumcellions a furious kind of men which if they could finde none that would kill them would often times breake their owne neckes headlong and would slay themselues These men sayth hée must not be counted martirs These are not shéep but Goates these are not led against their wils but runne headlong through ambition and proud conceit These Rammes follow not the example of Christ of whom it is written that when he was led like a sheepe vnto death yet did he not open his mouth for these open their mouthes too too wide vttering blasphemies against Magistrates These haue forgotten the sentence of the Apostle If I shall deliuer my body to bee burnt 1. Cor. 13. and haue no charitie it profiteth mee nothing Therefore Martyrs and confessors beside the goodnesse of the cause must be méeke patient and charitable 23 Wherefore wée hauing a good cause ought with patience and méekenesse be ready prepared when trial shal be to suffer persecution and tribulation after the example of the holy Martirs of olde time because the crosse alwayes followeth them which wil liue godly in Christ Iesus Then hee who hath promised vs that neither in fire water no nor yet in the shadowe of death hée wil bée from vs but wil bée our buckler defender and shield faithfully wil performe the same in such wise that no temptation shal so assayle vs but that he wil giue vs a ioyfull end and deliuerance 24 The holy Ghost hath caused many histories to bée kept in writing for vs that liue now in the latter age of the worlde to this end that we should not onely beholde in them the fiery raging of the world from the beginning against the people of God and how stoutly they withstood and ouercame by faithful patience the mallice thereof but also by reading of them wee should in our like troubles learne like patience receiue the same comfort and béeing throughly tryed conceiue a sure hope of the same victorie which they after many and sundry trials did win whereof we shal not be disappointed if we to the end striue lawfully If it be too hard and aboue your capacity to behold al the hystories examples propounded in the scriptures and the chronicles of Christs Church with such consideration that you may espye and behold in them the order of Gods working with his Church in al ages and if you doe not vnderstand in diligent perusing thē that the end and issue was euer ioyful and glorious victorie and deliuerance wherwith to comfort your selues in the middest of miseries take into your handes the comfortable historie of king Dauid marke his whole life from that time hée was taken from his Fathers shéepe vntil his death beholde in him your selues whensoeuer you shal be afflicted with any kinde of Crosse 25 After that the Lorde had found out Dauid a man after his owne mind and appointed him king ouer his people who labored worthily to deliuer defend Gods people from their enemies the Idolaters that dwelt neare about him he did not grant vnto him such quietnesse neither to his people but that he was in continual troubles and no smal dangers during the life of Saule and also after Saules death the Idolators and also Saules friendes séeking al the waies that might be to depose him from his kingdome 26 And not onely was hée thus vexed with his forraine enemies but also most grieuously of all other by those of his household who should haue béene his most deare friends his owne natural sonne Absolom his most priuie Counsailers 2. Sam. 15 the nobilitie of his realme the most part of his subiects Absalom pretending to his father Dauid a great holinesse as the maner of hipocrites is desired to haue leaue to goe into Hebron there to sacrifice for the performance of a vow which he had made in the time of his being in Siria but his meaning was to obtaine the kingdome from his Father and to stirre all Israel against him which hée brought to passe Dauid was banished and pursued vnto the death by his own sonne who wrought so much villany against his owne Father that he did not forbear in the despight of him to misuse his Fathers wiues in the sight of all the people How grieuous and dangerous this suddain change was to Dauid and to the godly people which were but a few in respect of the great number of the malicious Hipocrites which followed Absolom it appeareth plainly in the story you may easily consider 27 The best that was like to come of the matter was that while the kingdome of Israel was thus diuided Gods enemies the Pbilistines which had lien long in wait therfore should snatch vp from both the parties the kingdome of Israel and not only vtterly banish Gods true Religion from among the Israelites but also bring them their countrey and their posterity into most miserable bondage and thraldome and that to Gods enemies the most vile people and hated of all the world 28 Dauid in all these perlious dangers of his owne life losse of his kingdome and vtter destruction of Gods people did not discourage himselfe but vnderstanding all this to be the worke of Gods own hand acknowledging the true cause vnfaignedly did perswade himselfe that the Lorde after a time when his good will should bée would giue a comfortable end to all these stormes and bitter pangues His whole behauiour hee himselfe describeth in a Psalme which is left in writing for vs to learne thereafter how to behaue