to their parentes disorderâ—…d without loue without truth and without mercy With such and much worse this world is replenished as with heritikes scismatikes periures Tyrans Symonsellers hypocrytes ambitious men robbers spoylers extorcioners and pollers vsurers and false witnesses wicked théeues and church robbers traytors lyers flatterers deceyuers tale tellers wauerers gluttons dronkards adulterers incesteous men tender treaders and vayn vauÌ„ters slouens sluggardes and loyterers prodigall spenders and vnthriftes rashe quarellers and hackers vnpatient and vnconstant men poysoners and witches presumpteous and â—…rogant wretches deuilish mynded and desperate men To conclude with such as are packt full of all paltry of the earth and farced with all kynde of vyle abhomination Yet euen as the smoke vanisheth away so shall they vanish and as waxe melteth before the fyre so shall sinners perysh before the face of God. The wicked men doe suffer foure princypall paynes at theyr death The fyrst is the perpiexitie of the body which is then greater and more gréeuous than euer it was or is in this present lyfe vntil that tyme of dissolution For some thinke that euen without motion suche is their gréeâ—…ous paines they teare themselues in péeces For the violence of death is strong and vncomparable Bicause the knyttinges and naturall combyninges of the body with the spirit arâ—… then broken insonder And therevpon the Prophet Dauid sayth in the Psalme the panges of death haue compassed mée There is no member nor no parte of the body but is touched and twitched with that vntollerable payne Thâ—… second payne is when the body being altogither wéeryed and ouercome the force and strength therof cleane vanquished the Soule doth much more playnely perceyue in one moment all the works which it hath done good and bad and all those things are set before the inward eyes This payne is so great and this torment and disquiet is so gréeuous that the soule being much vexed and troubled is constrayned to confesse and declare against it selfe As it is sayde in the Psalmes the floodes of iniquitie haue troubled mée For as the floodes come with great force and sway and séeme to beare downe all things before them so in the houre of death the wicked man shall sodeinly sée and behold all the workes that he hath done or committed good or bad The third paine is when the soule now beginneth iustly to iudge and séeth all the paynes and tormentes of hell to hang worthely ouer it for all the iniquities whereof it is giltie Wherevpon it is also sayd in the Psalme the paynes of hell came about mée The fourth payne is when the soule béeing yet in the bodye doeth sée the wicked spirites readye to receyue it wherein the dread is suche and so vnspeakeable payne that the myserable soule although it be now parted from the body doeth runne about as long as it may to redéeme the tyme of hir captiuitie before shée forsake the body Also euery man as well good as euill doeth sée before the soule departe from the bodye Christ crucified The wicked séeth it to his 〈◊〉 when hée maye blushe and bée ashamed that hée is not redéemed throughe the bloud of Christ and that his owne giltynesse is the cause thereof Wherevpon it is sayde vnto the wicked in the gospell They shall sée agaynst whom they pricked and stoonge The which is vnderstoode by the commyng of Christ vnto iudgement and of his comming at the instant tyme of any mans death But the good man shall sée him to his comforte and reioysing as we may perceyue by the wordes of the Apostle which sayeth vntill the comming of our Lord Iesu Christ that is to say at the day of death when Christ â—…rucifyed shall appeare as well vnto the good as vnto the wicked And Christ him selfe sayeth of Iohn the Euangelist So will I haue him to abyde vntill I come That is to say continuing in virginitie vntill I come vnto hys death For we read of foure maner of commings that Christ shall come Two of them are visible The first in humilitie to redéeme the world The second in maiestie vnto iudgement And the other two are vnuisible The first whereof is in the mynde of man by grace Whereof it is sayd in the gospell wee shall come vnto him and shall make our remayning place with him The second is in the death of euery faythfull man And therevpon Iohn in the reuelation sayeth come Lord Iesus HIs spirite shall departe and he shall return into his earth At y tyme all their thoughtes shall perishe O howe many things how greate thinges doe mortall men consider and thinke vpon about the vncerteyntie of theyr worldly prouisions But sodeynly by the comming of death all thinges which they thought on and forecasted doe immediatly vanish away Lyke vnto a shadow when the sunne declyneth they are taken away And lyke vnto a Locust they are smitten down So that the spirit of man shal go out of him not willingly but vn willingly Hee shall dismisse with doler that which he did professe with desire and whether he will or nyll there is a terme apoynted the which hée shal not passe ouer In the which earth shal return vnto earth For it is written Thou arte earth into earth thou shalt goe For it is naturall that the thing made of any substance should bée resolued into that substance agayne He shall take away their spirite therefore and they shall fayle and shall returne into their dust And when man dyeth hée shall enherite beastes cattell Serpents and wormes For all those shall rest in dust and wormes shall consume them The worme shall eate them lyke a garment and shall consume them as a moth consumeth the wollen cloth I am to bée consumed sayeth Iob lyke vnto rottennesse and lyke vnto a garment that is fretted with mothes I haue sayde vnto rottennesse My father my mother my sister are gone vnto wormes meate Man is rottennesse and putrifaction and so are the sonnes of man Filthy are our forefathers vile are our mothers and how vyle are our sisters For man is begotten and conceyued of bloud putrifyed by the feruent heate of lust and concupisence And yet the wormes do come about his carkasse as mourners Whilest he liued he bredde nittes and lyse and being dead hée bréedeth wormes and magottes Whilest he liued hee made filthy ordures and excrements And being dead he maketh putrefaction stinke One man defendeth another onely But being dead hée defendeth many wormes Oh what is more filthy than the carkasse of a man or what more horrible than a dead man he whose embrasing had bene most aâ—…able méeting him on lyue euen his looke will bée most terrible when hée is dead What preuayle ritches therefore whatpreuayle banquetings what delightes they can not deliuer man from death They can not defend him from the worme Neyther shall they preserue
almightâ—…e God and makest him inferior vnto a mortall man and a sinner God forbid that thou shouldest vse suche leudenesse so great iniquities and so excéeding great peruersenesse Therefore henceforth before thou go to prayer and diuine laudes prepare thy selfe vnto deuotion Yea humble both thy body and thy soule vnto God on high which is most blessed and happie also brydle thy outwarde sences and especially thy sight in the tyme of diuine seruice And shewe thy selfe an example before others with inward humilitie and without any maner of hipocrisie or inconstancie to the glorifying of God and the edifying of thy neighbour Now furthermore if any man would aske why sinnes doe make a reasonable crâ—…ture so displeasing vnto God yea so dispised odious It is to be answered that eueÌ„ as siâ—…litude and likenesse is accounted the cause of loue and the reason that moueth vnitye so dissimilitude or vnlykenesse is affyrmed to bée the cause of hate seperation and disdayne For euerie thyng that is created hath as muche of the diuine bountie and similitude as it hath of the essentiall cause or being And therefore since that sinne as touching his deriuation is altogither nothing but ruyne and defect of his essentiall being a deformitie of action and as the withdrawing of the mynde created from the true goodnesse of the creator it sheweth that it doeth impart no maner of similitude or lykelyhoode with God the creator but a most apparant vnlykelinesse And therefore it maketh the mynde created to become odious displeasing and dispysed vnto God yea so muche the more as it hath bene polluted with sinne That all the morall doctrine of the holy scriptures it ordeyned after a sort for the auoyding of sinne Actes second THe Apostle Iohn in his first Epistle sayeth That I write vnto you that you doe not sinne And Esay sayeth this is all oâ—…r fruit that sinne may be taken from vs Thereby it appeareth that the purenesse and fréedom from sinne is as it were the ende and scope of all the documentes and preceptes in holy scriptures Further in the holy scriptures are rehersed punishments to be executed vpon the wicked and ioyes prepared for the iust That as well by the terror of punishment as by the loue of those ioyes we might be induced to eschue and hate sinne Also there are set down two as it were entyer parts of rightuousnesse That is to say departure from sin actual coÌ„ming or paynful entrance vnto vertue the psalmist saith Decline from euil and do good For first it is expedieÌ„t to flye from sinnes and vyces And then next to exercise workes of vertue But these two thinges doe often tymes include them selues one with an other for there are two maner of preceptes in the diuyâ—…e lawe That is to say affirmatyue and negatiue Now the affirmatiue doe bynde alwayes but not at all tymes As when it is sayds in Deutrenomie worship God onely and honour thy parentes For vnto these things we are alwayes bounden But we are not bound tâ—… accomplish them actually at all tymes But the negatyue preceptes doe bynde vs for euer and at all tymes As when it is sayde in Exodus thou shalte not kill thou shalte not steale for these preceptes doe commaund that we shuld not doe euill but to decline and flye from sinne Where vnto we are bouÌ„den at all tyme And therefore since by the negatiue kynde of preceptes we are commaunded to auoyde sinne and yet we can not vniuersally and continually auoyde sinne vnlesse we also in due tyme doe well according as we are commaunded by the affirmatiue precepts therfore in the preceptes of auoyding and eschuing sinnes the precept of well doing is also included Unto which two pointes the whole doctrine of the holy scriptures doe tende And yet to speake absolutely the blessed vision of God in the heauenly habitation is the full ende of eschuing of sin and of doing wel Furthermore since we are prone and ready to euil things and very backeward and frayle or rather â—…ow and defectiue to goodnesse according to that saying in Genesis the sences and thoughtes of mans harte are prone vnto euil euen from their youth therfore we haue no smal néede of dayly and often warning to auoyde sinnes leaste we fall thereinto by forgetfulnesse lacke of foresight or by false suggestion or any other kynde of meane Wherefore the Apostle writeth to the Hebrues saying Exhorte and incourage your selues euery day that none of you bée hardened by the deceiptfulnesse of sinnes Yea and this kynd of exhortation is very necessarie for beginners and suche as are vnperfect And so much the fitter for euerie man as hée fyndeth the more occasions inclination or 〈◊〉 〈◊〉 sinne wherevpon I doe affyrme that it is most necessarie for thée my most louing brother bicause thou arte dayly conuersant in the middest of worldly personages amongest whom innumerable occasions and snares of sinnes are offered thée From the which onely God is able to preserue thée That the greatnesse and enormitie of sinne is comprehended by generall speech in sixe poyntes Actes 3. IT is easie to be séene by sixe especial notes how huge howe detestable how filthie and vyle sinne is First and chiefely on Gods behalf who by sinne is dishonoured and offended For howe much the higher his maiestie is and howe much the greater is his holinesse so much greater enormitie it is to sinne agayâ—…st him to disobey him and to dishonour him Therefore the Psalmist sayeth Cursed be they which decliâ—…e from thy commaundementes And agayne those which â—…range themselues from thée shal perish For thou half ouerthrown all which goe a whoring from thée Then since God is eternall and onely to be honoured of a wonderful great maiestie and an infinite holinesse equitie and perfection therefore all sinne which is committed against him and his commaundementes doeth carry with it by a certayne kynde of meane an infinite gréeuousnesse and enormitie wherevpon our Lord speaketh vnto the wicked saying Woe be vnto them bicause they haue gone from mée They shall bée distroyed bicause they haue vsed collusion agaynst mée And Ieremy sayeth know and sée that it is bitter and euill for thée to haue left the Lord thy God and that his feare is not with thée For in déede since God is the sower and fountaynâ—… oâ—… all health and the originall cause of all nobilitie and pleasaunt swéetenesse it is certayne that a mynde created being once alyenated from him is dispoyled of the true blessednesse depryued of the lyuely and frée nobilitie and left naked from all sincere swéetenesse And therefore vecommeth ignoble miserable bitter and vnpleasaunt and in verie deed most wretched and poore as one that is destitute of all abundance of the spirituall graces Herevpon is said to the impenitent sinner doest thou not know that thou art a miserable wretch poore blynd and naked Secondarily sinne is noted by the qualitie of the sinner Sinnes are
rules of reason or to faynte from the right lyne of vertue and to omit the diuine lawes of Gods commaundements And yet about this poynte the Philosophers had some question not altogither vnprofitable héere to be rehearsed For whereas by their opinion reason coueteth alwayes to the best things vertue by Damascenes opinyon is accordyng to nature consenting vnto reason yea and by Tullyes or rather by Augustines and Basiles opinion there are certayne sparkes or séedes of vertues borne and bredde in vs it might séeme thereby that vertue were verie easie and light to be followed Whervnto I would answere that God surely hath put in vs by regeneration wil to follow vertues wherby by grace they might séeme light and easâ—…e to be obtayned But the difficultie ryseth vpon our owne imperfections corruptions and infections whereby we are alwayes more prone to the euil then to the good Much the rather through the oryginall sin which we brought with vs the which doth coÌ„tinually make foure great deadly woundes in our soules to wete ignorance in vnderstaÌ„ding malice in willing infirmitie in passion concupisceÌ„ce in appetite or desire Moreouer by y Philosophers â—…pinioÌ„ also it falleth out y the further of or distant y our intellectuall substaâ—…ce is from the first being which is the diuyne vnderstaÌ„ding y very perfect end skope wherunto all things ar to haue relatioÌ„ so much the more difficult it is by so much the harder means it may attein vnto the same TheÌ„ since that the reasonable soule of man is so much inferior in the rancke order of intellectual natures as y therin y intellectual light is so féeble y in it self it is at the first like a smooth playned Table to be 〈◊〉 vpon but not yet paynted it is playn and euident y of it self it should verie hardly attayne vnto the vttermost scope and end therefore appointed which is the maiestie of the eternal god As also the proposicioÌ„ wil be true if we speake of the natural felicitie of the soule the naturall vertues in vs Wherfore by stronger reasoÌ„ it is much more to be verified if 〈◊〉 〈◊〉 of the supernatural beatitude thereof which is the sight beholding of God face to face since the vertues of y vttermost end or scope are by all comparison more excellent more loftie then the naturall beatitude or naturall vertues of our soule Whereby our soule hath great néede of the incessaunt helpe motion inspyration and grace of god For there are almoste vnnumerable impedimentes of vertues which doe dayly happen vnto vs as well by the meanes of our owne fleshe as also by the world and the diuell By the which wee are not smally hindered drawen backe and foreâ—…owed from all vertuous conuersation Whervpon Bernard sayth The first impedyment and gréeuous occupation that we finde in our way is the very necessitie of our life The which whilest it requireth now meat then sléepe such other things necessarie it doth without doubt oftentimes hinder withdraw vs from spiritual exercises And as y Apostle saith The diuel goeth about lyke a roaring Lyon séekyng whom he may deuour Yea and the world also doeth present many nay to many offences and lets from doing well vertuously So that it is verie harde alwayes to kéepe in the meane and middle of vertue and neuer to decline to any of the vitious extreames But yet as Dyonisius teacheth vertue it selfe or the action therof procéedeth of an entire and vniuersal cause wherin all the circumstances of vertue it self doe concurre But vyce doth consist of the defect or imperfection of any circumstance and is commonly séene to erre fayle and perish by infinyte meanes Wherevpon Salomon sayde The number of fooles is infinite So that we sée suffitiently howe the way of vertue is straight and narow But the way of vyces is spatious and large Especially to the vnwyse and vnperfecte but not so much to them which are of good zealâ—… to perfection as shall be hereafter declared A certayne man sayd vnto Iesus Lord tell me how shall I doe since there are but fewe which are saued And Christ made answere in the first of Luke saying stryue ye to enter or goe in by the narow gate Notifying thereby the wordes before rehearsed to prous the small number of them which shal be saued And furthermore for the better vnderstanding howe straight and narow the way is which leadeth to saluation marke we the words of Gregorius saying The straight and narow way wherin euerie man is constrained to walk which doth carefully regard the fulfilling of Gods commauÌ„dements is to liue in this worlde and yet to haue no maner concupiscence thereof To couet none other mens goods neither yet gréedily to retaine our owne to dispise the prayses of y world to loue for god to be reuiled to flie froÌ„ glory to folow y which is dispised to hate flattery to honor such as set light by the world to forgiue theÌ„ which offeÌ„d vs froÌ„ our harts and to coÌ„serue the grace of charitie vnmoueably in all things As also the fruits of repeÌ„tance as abstinence watching praying togither w the renouncing of our wils coÌ„cupiscenses are straight narow passages which wil bring him y trauaileth therein to much rest quiet For there is 〈◊〉 vnto such an vncoÌ„parable reward which neyther eye hath séene eare hath hard nor the hart thought of man is able to coÌ„prehende which is eueÌ„ the pure and euerlasting Beatitude most full most perfect which is euen god himselfe y blessed superexalted vnmesureable goonesse And herein our intollerable neclygence ouerthwart paruersenâ—…sse 〈◊〉 maye apeare Synce for such an vnspeakable treasure we cannot take payne to treade and trauayle in that narrowe way no not for a small time or iorny Whervpon Chrisostome sayth Thou art coÌ„maunded O man to walke in the narowe way Why then doest thou questioÌ„ curyously search for ease aboundaunce they which serue worldly Princes doe aske no such maner of demaunds Onely they enquyre if they shall haue gaynes rewarde The which being ones knoweÌ„ answered they refuse no labor nor paine they eschew no daunger they deny not to doe any the most vyle or paynefull dewty y they are set vnto They suffer abyd trauayle longe perilous iorneyes despights punyshments and alterations of tymes And all this for the hope of gayne and the gréedinesse of mony But we coÌ„trarily which should séeke heaueÌ„ the infinite treasures therof doe streyne much curtesie for the ease of our bodies dysdayne to suffer any aduersity Behold how much we are more teÌ„der more miserable theÌ„ they what sayest thou O man or what do est thou thou preparest thy self to clyme into heaueÌ„ demaundest yet if any dyfficulty or stoppe be in thy waye If any rough or paineful thing is like to encountre thée Yea thou art not hereof ashamed neither
forgeuenesse For euery good déede ought to be done for the zeale of iustice and righteousnesse and for Godly charytie but not for feare Thereof the Apostle saied If I speake with the tonges of Angels and of men and yet haue not charytie in mée it shall nothinge profit mée For theÌ„ doe wée chiefly performe our dutyes when wée reuerence GOD not onely for feare but also for the sure trust and confidence that we haue in his loue And when zealous affection not dreade doth rayse vs vpwards to doe that is good By this dread is vnderstoode and ment the seruyle feare which onely and principally dothe respect the punishment and correction Of the which sainct Iohn sayeth There is no feare in perfect charitie Then siâ—…ce we might be enduced as hath béen beforesayde to the contempt of this world by the consideracion of death iudgement the paines of hell yet ought we much more by much stronger reason to be enduced therevnto by the consideracion contemplacion and loue of the perpetuall blessednesse glory of the chosen The which is of a certayne infinit dignitie since it is an immedyate frewition of that vnmeasurable good holy and glorious god Wherefore as this frewition is altogether supernaturall we can neuer atteyne therevnto but by supernaturall meanes As thankeful thanksgeuing Fayth Hope Charitie the other gyftes of the holy Ghost And the more perfectly and plenteously that these meanes doo dwel abyde in vs so much the more vehemently we despise all worldly temporal things plainly perceue their vanitie vylenesse doo Yea we doo so much the faster more affectionately more abundaÌ„tly more swyftly vncessantly aspyre go forewards approch or rather runne outryght towards y blessednesse of the heauenly Paradyse habitacion Embrasing executing all the helpe fauour assystance of gods holy spirit more redyly and more chearefully Wherefore let vs be moued by the desire of the felicitie and glory of the â—…lect to performe stoutly and couragiously all thinges that may please god Let vs quickly out of hande forsake the worlde yea lette vs accompt all the fraylties thereof to be as dyrt and doonge For as Augustine dooth well testifie The bewtie of ryghteousnesse and the pleasantnesse of th eternall lyght are such and so greate that although a man myght therein remayne but one onely houre in a daye yet euen for that small space vnnumerable yeares of thys lyfe béeinge full of delyghtes and flowingâ—… with temporall pleasures were worthily to be forsaken and set at naught For in the citiâ—… of God and the kingdom of the elect the lawe is charitie the king is veritie the peace is felicitie and the whoâ—…e course of lyfe is eteruitie Wherefore my welbeloued prepare thy selfe and marke narowly what a great felicitie the blessed inioy and what exceedyng delight it is to see God playnely â–ª and distinctly For the fayrer that any thing is doe we not accompt it also the more delectable to behold it playnly and perfectly Since God then of him selfe is essentially totally and vndescribably fayre holy pure and bright 〈◊〉 or rather the true and infinite beautie the 〈◊〉 substantiall forme the separate eternall perfect simple and vnmyxed comelinesse the chief fountayne originall cause and exemplare shewe of any fayrenesse comelinesse purenesse and clearenesse in all creatures the most beautifull and comely of all other beyond comparison it is therefore moste euydent that to sée and behold him face to face and in his proper person is most delightfull most delectable and moste gloryous excéedyng too too much all other delight and glory more then can be with wordes expressed For the better swéeter and perfecter that any thing is in it selfe the more delightfull and pleasaunt the fruition therof must be But our Lord God being omnipotent onely to bée adored happie and of him selfe most excelent pure vndescribable and incomprehensible goodnesse that infinite swéetenesse that so perfecte Being that whatsoeuer pertayneth to the fulnesse worthinesse and prâ—…heminence of any Being present paste or to come 〈◊〉 néedes agrée and be lyke vnto it in all perfection and excelencie it must néeds follow that the immediate fruition of it should be altogither and in all respects most pleasaunt swéete and delectable For the obtayning whereof all the ioyes honors prayses and prosperities of this worlde are infinitely and with excéedyng lothsomenesse to be dispysed Then consider in such sorte as thou mayest what ioy it would be to sée and behelde the eternall being of his diuyne maiestie How it is and hath bene from the beginning of it selfe made â—…or created by any man nor dependyng of any thing but to it selfe of it selfe by it selfe and in it selfe alwayes sufficient Consider howe much good it would doe thée playnely and face to face to beholde the vndiscribable admyrable and incomprehensible God and in his euer springing wisedome and sapyence to sée and discerne the whole order comelinesse truth and perfection of all the vniuersal world with many other most secrete treasures of gladnesse yea to inioy this vnmeasured goodnesse and treasure and wholly to possesse it And therwith to haue all that may séeme faire amyable or to be desired Agayn to be so excéedingly illustrate with the godly wisdome so abundantly replenished with the diuine goodnesse that all thy capacitie vnderstading and all thy desire might therwith be throughly filled satisfied Yea furthermore consider what excéeding pleasure it would be to taste the swéetnesse of godly peace and tranquilitie to be euen swallowed vp in the loue of thy creator to be transformed into God to be made perfectly lyke vnto him to imbrace him louingly in him selfe in such sorte that thou coulâ—…est not at any tyme be withdrawen or plucked away froÌ„ his sight loue imbrasings to sée perceiue that most blessed vision and inward contemplation of the holy Trinitie the issuing out of the same how the sonne procéedeth from y father and howe the holy ghost procéedeth from them both howe theyr persons are to be worshipped as one in being thrée in subsisting and finally to behold perceyue perfectly their mutuall well pleasing ioye imbrasing loue and glorie For the diuyne and vncreated persons doe mutually loue eche other with an vnmeasurable kynde of loue they beholde eche other with an infinite kynde of delyght they inioye eche other with an vntermynable kynde of swéetenesse and they them selues onely doe fully and comprehensiuely knowe and beholde them selues So that the chosen shall reioyse in them selues at the sight and vision of God in themselues they shall reioyce in the beautye and comelinesse of their heauenly bodies and the bodyes of their corporal creatures and in them selues they shall reioce in the glorification of the bodie and the soule As also without and about them they shall reioyce in the societie of the Angelles and blessed people of god In them shall doubtlesse bee sâ—…ne the true bryghtnesse of the sommers lyght the true
continually occupyed about the highest God and is termyned in him who is most certeynâ—…ly of an vnmeasured dignitie and dothe wonderfully excell all other thinges These thinges beloued I doe thus briefly rehearce that I might thereby enduce styrre vp and kyndâ—…e thy mynde to the loue of the true and heauenly nobilitie hat is to say the holy and deuoâ—…te conuersacion and most blessed perfection of lyfe And to the ende thou mayest the more earnestly couet the same I wyll say some what of the vylenesse peruersenesse and deformitie of the sinfull soule The which beinge by deadly sinne turned and withdrawen from God is spiritually deade and doth nothing acceptable vnto God nor profitable towardes the atteyninge of euerlasting lyfe It preferreth these transitorie sensible worldly most vile things which seeme good before y highest eternal most perfect infinite vnchangeable true God beinge omnipotent and more then most glorious aboue all other Wherby it doth highly dishonor god Yea it proposeth vnto it selfe an ende and terminacion in frayle and vayne thinges Neither doth it fynally rest in the creator but is altogether vngrateful to him caring not at al to cleaue vnto him to be sub iect vnto him nor to obey him It is made like vnto the wicked spirits attended with vices hateful to god dispised of his angels vncessantly doth wound hurt defile make it selfe damnable For y more that any man be delighted in earthly transitory and carnal things the more wickedly vylely he liueth and the more vnhappy he is And the more he reioyse in the vanities of the worlde the more contemptible he maâ—…eth himselfe vnto god Bicause he is not fearefull nor carefull to obey God and to giue him his due reuerence in all thinges To conclude we are chiefely lykened vnto god by vertuous actions and holy affections vnto diuyne charytie But by pâ—…ges vanyties and vyces we are made most vnlyke vnto him For simylitude and lykenesse are cause of loue as dissimilytude and vnlykenesse are cause of rancor and hatred Yea the perfection of any creature especially of a reasonable and intellectuall mynde is to be proportionately made lyke vnto his creator Then the more lofty that we become through vertue so much the lyker and better beloued we are vnto god Yea so much the fayrer and more comely we are inwardly adorned But the more that we sinne the more vnlyke odyble and ilfauored we séeme vnto our god Which out of all doubt is a most myserable and vnworthy thing Therefore we sée there is greate difference betwene the vertuous and vytious soules And as by the Phylosophers opinion a man which spendeth his tyme in contemplation is most pleasing vnto the gods euen so by the same doctryne a man which giueth himselfe vnto vyces and naughtynesse is tenne thousand tymes more abhomynable then the brute Beastes As may also playnely appeare by the diuersitie of theyr rewards For god doth place and constytute the vertuous in the firie heauen giuing himselfe vnto him for reward communicating all thinges vnto him by an immediate most blessed kinde of vnion with him himselfe But he dothe put from him the vycious for euermore delyuereth him ouer vnto wickyd spirites placeth him in hell and iudgeth him to euerlasting paynes Iudge and discerne therefore betwene these two my welbeloued and chuse and obserue that which séemeth best vnto thée Doo not so embase and make thy selfe vyle that thou become a bondman to sinne to the diuill Do some little thing for the loue of god And do not thou neglect the dignities holines comlynesse godlynes before rehearsed for the rytches delightes and honours of this most shorte and vncertayne lyfe But lyue before the highest God fearefully and waryly Especially since by one gréeuous sinne thou â—…ightest léeâ—…e all thy supernall gyftes of grace and so thy soule lyke vnto the Diuill should become foule froward and disordered Our Sauiour Christ in the sixt Chapiter of Saint Lukes Gospell pronounced these wordes Wo be vnto you that laugh now for you shall wéepe and lament Now this word Vae or wo be vnto you is coÌ„monly taken in holy scripture for eternall dampnation Then if Christ doe threaten euerlasting dampnation to them which laugh who is he that dare in this lyfe be carelesse light mynded or iocunde truely none but the reprobate and such as go in â—…aunger of dampnation Synce this is most certayne that He which is with out feare of God cannot be iustified Wherefore if we doe well consider with how greate peryies we are enclosed with how many snares we be entangled and with how many vyces and sinnes we are daily assaulted yea howe vnperfectly and vâ—…reuently we serue God howe many euils are daily committed in the world howe much God is dishonored howe many they bée which daily doo perishe and cast themselues away vnto how many vices periles and payâ—… our forefathers our frends and kynsmen both lyuing and those which are departed are and were subiecte we shall fynde much more cause to weepe and crye out then to laugh and reioyse And that dyd a holy Father well consyder who seing one laugh and skoffe did sighe and saye We must render accoumpt in the daye of iudgement before heauen and earth and doest thou laugh and skoffe thus Herevpon Salomon sayeth it is better to go vnto the house of lamentation then vnto the house of laughing and reioysing And agayne I thought laughter to be but a deceypt and for ioye I haue sayed Wherfore art thou deceyued in vayne Here I would not haue thée to vnderstand that I meane euery laughter or reioysing to bâ—… so greuous an offence but I speake of lightnesse in laughing and such vayne laughter and myrth as is altogether dysordred and voyde of godlynesse And of suche laughing Iames sayeth to the rithe men Your laughter be turned into mourning and your ioy into sorow Chrisostome reproueth dalliaunce and vayne pastime although honest recreations be meanewhile excused being done vpon some reasonable cause and godly entent But dyse play and suche lyke are forebydden expressedly especially to such as professe the trueth And of dauncinge the same Chrisostome sayeth where dauncing is coÌ„monly sayth he there the diuill daunceth for company Neyther dyd God lend vs our féete to the ende that we should exercise them in tryppinge lyke goates kyddes but y we might kéepe company with his holy Angels Furthermore if thou doo well consider how the sonne of God for thy sake was hanged vpon the crosse with his armes stretched out how for thy sake he was mocked and taunted in a white and purple garment nay rather how he was strypped naked and naked raysed vp on the crosse and there sundry wayes derided and mocked I trust that thou wylt neyther take delight in dauncing nor in curious precious nor pompous garmentes No nor yet in the prayse of men but wylt despyse and eschew all such vanities As touching the garde
for rest in trouble for ioye in sorow for ease in payne for assuraunce where â—…thinge is but slyttinge for 〈◊〉 where nothinge please the longe But he that is a Citizen of Ierusalem a souldier vnder Christes banner armed with Fayth shylded with Hope strengthned with Charitie who knoweth in whome he hath put his truste and where he looketh for his méede Such 〈◊〉 one is content to vse this lyfe as his â—…lgrimage contented if it be short not offended if it be long desyringe neyther the one nor the other but still lookinge to his home â—…earing with the rest bicause he appoynteth his quiet ther. Unto him bicause Câ—…rist is lyfe death can not be but gayne bicause he â—…indeth that he séeketh and atteyneth that he loueth content to leaue the world which loued not him or which he louid not whose commodities if he sought he founde nothing but either occasion to enuie them he should loue or to stryue with them that would enioy them as well as him selfe 〈◊〉 be angry with them that kept him from the atteyning theâ—… whome being men he should embrace Yea though he hatâ—… nor misused no man which is harde in that cause to â—…oyd yet louing the world and the commodities thereof he found meanes whereby he was moued to forget his iourny and the ende thereof to make his Inne his home to syt downe before his wayes ende to turne his loue from the better to the worse from heauen to earthe from God to him selfe or rather from and agaynste him selfe to thinges vayne which first would make him worse then they sounde him and afterward leaue him whan he began to loue theÌ„ and leaue him in that euill estate they founde him not So if the world doe vndoubtedly hurt them that loue it and be but payâ—… and trauayle to them that loue it not bicause they hauâ—… 〈◊〉 〈◊〉 nor pleasure where they loue not then followeth it 〈◊〉 loue is onely to be bestowed on God and that â—…n must desyre to be wher his loue is for so natuâ—… 〈◊〉 〈◊〉 loue be true And surely if ther be in vs the 〈◊〉 〈◊〉 〈◊〉 â—…ue of god we can not be asrayde of that â—…ich bringeth 〈◊〉 to him nor loathe to heare of that â—…ithout which we can not come to him And if thâ—… were no more benefit in Death but that he maketh an ende of sinne sithe sinne displeaseth God and â—…aritie willeth vs to loue that he loueth and 〈◊〉 that he hateth we can neither be afraydâ—… nor ill content with deathe which bringeth vs out of the occasion of sinnâ—… and daunger thereby to disâ—…lease God. And although this séeme vnto many hard and vnto some almost vnpossiible mâ—…suring all other by their owne footâ—… y any man who may enioy lyfe should be coÌ„tent or desirous â—…o lâ—…ue y same yet is it not only aprouâ—…â—…ost vndoubted true by y teching of scriptures which no man can deny but also by y exaÌ„ple of infinit martirs wherof each couÌ„try hath had great nuÌ„bers who hauing libertie to flye therby to liue inflamed only with the sire of charitie loue of god were not only coÌ„tâ—…t to be taken but offered theÌ„ selues for his sake whom they louid and that not onely men in whome naturally courage is but women and children whose weake sexe and tender age declared more playnely what true and hartie loue is able to worke which as it brought Christ downe from heauen into earth so being truely rooted in man it is able to draw him from earth into heauen without respect had to him selfe or any thing that is his And thus much spoken of the first parte doth now make the waye open to bring in the second for it may be sayde if there be any meanes to take away the feare of Death and diminish the desire of lyfe who should atteyne to the same so soone as christian men And sith we be all of that number howe commeth it then to passe that so fewe are contented to dye and many so affrayde thereof that neither them selues will thinke of it nor willingly heare other speake of it To the which question although I might in fewe woordes aunswere and say that there lacketh in vs that lyuely and perfect loue of God and the lyfe to come which should be in vs and was in them of whome I spake Yet to make this point more playne for it is lesse to saye all then to touche eache parte of all I finde thrée causes especiall that make men desirous to liue and lothe to dye 1 The one is our weakenesse which séemeth to haue some excuse bicause nature desireth the conceruacion of it selfe abhorreth dissolucion which both taketh away our being and also bringeth with it great gréefe and paynes which men séeing in other and flying in them selfe feare Deathe whose seruants and messengers they are 2 The second cause is either the lacke or the small quantitie of fayth in vs whereby we beleue not or fayntly beleue the meruailous promises of incomparable blysse promised by GOD vnto his faythfull after this transitory and present lyfe 3 But the greatest cause is the third which is a loue and swéetenesse conceaued of this lyfe the goods and commodyties of the same wherewith who so is possessed it can not be auoided but vnto him the very remeÌ„braÌ„ce of death which taketh froÌ„ him that he loueth must be sower bitter as the scripture saith To say somewhat to these thrée things which maketh lyfe swéet death sower is the third part of my matter which I promised to entreate of And for the first which is a naturall weaknes ingeÌ„dering of it selfe the feare of death we can not say it hath no power in vs mortal men sith Christ our patron being more thaÌ„ man confessed to haue some féeling of it in him selfe But if we coÌ„sider that he was weak to make vs strong who gaue the onset made the conquest of death weaknes that not for him selfe but for vs in our nature saying afterwarde to vs be bolde feare not I haue made a conquest of the world And y he hath by taking on him our nature meruelously ioyned incorporated vs vnto him so that by grace participacioÌ„ y is true in vs which by perfection of nature was true in him theÌ„ fynde we that this weaknes remayneth not as before in his force but is inforced couÌ„teruayled by a streÌ„gth geuen vs besides our selues which bicause we should firmely beleue not to be imagined or onely in words but true in déedes God hath shewed it by the example of thousandes of his martirs not flying as before is said but desiring death not fearing but conteÌ„ning it triumphing in tormeÌ„t coÌ„quering in weakenes not saying sad heauie is myne hart vntil death be past but I desire to be in the féeling to begin to lyue swéete is the torture colde is the fire dul is the axe for what is ther in death dreadful